This Sunday as we begin the second week of Lent the readings call us to improved vision. We are called to see the glory hidden in the humanity of Jesus as did Peter, the heavenly kingdom that is present within the Christian community as described by Paul, and the presence of God in the promises He has made even though, like Abram, we cannot yet see their complete fulfillment. This improved vision is a step in the process of continual conversion to which this year’s Lenten readings call us.

First Reading: Genesis 12: 1-4a

1 The LORD said to Abram: “Go forth from the land of your kinsfolk and from your father’s house to a land that I will show you.

2 “I will make of you a great nation, and I will bless you; I will make your name great, so that you will be a blessing.

3 I will bless those who bless you and curse those who curse you. All the communities of the earth shall find blessing in you.”

4 Abram went as the LORD directed him, [and Lot went with him. Abram was seventy-five years old when he left Haran.]

NOTES on First Reading:

* 12:1 Abram’s faith is such that he goes even though he has not been told where he is going.

* 12:3 The sense of the Hebrew expression that is translated “Shall find blessing in you” is probably reflexive, meaning “shall bless themselves through you” (that is, in giving a blessing they shall say, “May you be as blessed as Abraham”), rather than passive, meaning “shall be blessed in you.” Since the term is understood in a passive sense in the New Testament (Acts 3:25; Gal 3:8), it is rendered here by a neutral expression that admits of both meanings. Also true in the blessings given by God to Isaac (Genesis 26:4) and Jacob (Genesis 28:14).

* 12:4 The portion of this verse in brackets in not included in the reading.

Second Reading: 2 Timothy 1: 8b-10

8 [So do not be ashamed of your testimony to our Lord, nor of me, a prisoner for his sake; but] bear your share of hardship for the gospel with the strength that comes from God.

9 He saved us and called us to a holy life, not according to our works but according to his own design and the grace bestowed on us in Christ Jesus before time began, 10 but now made manifest through the appearance of our savior Christ Jesus, who destroyed death and brought life and immortality to light through the gospel.

NOTES on Second Reading:

* 1:8 The portion of this verse in brackets is not included in the reading.

The references to God’s power and the mention of the kerygma are intended to build confidence. Their testimony to our Lord consists in their preaching and suffering for the sake of the gospel. Use of the term, prisoner, is actually a bit ironic. If he is Christ’s prisoner, then, he is actually truly free.

* 1:9-10 Redemption and the call to holiness are freely and graciously bestowed according to God’s eternal plan. See Eph 1:4. They are not and can not be won by personal deeds.

Gospel Reading: Matthew 17:1-9

1 After six days Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves. 2 And he was transfigured before them; his face shone like the sun and his clothes became white as light. 3 And behold, Moses and Elijah appeared to them, conversing with him. 4 Then Peter said to Jesus in reply, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah.” 5 While he was still speaking, behold, a bright cloud cast a shadow over them, then from the cloud came a voice that said, “This is my beloved Son, with whom I am well pleased; listen to him.” 6 When the disciples heard this, they fell prostrate and were very much afraid. 7 But Jesus came and touched them, saying, “Rise, and do not be afraid.” 8 And when the disciples raised their eyes, they saw no one else but Jesus alone.

9 As they were coming down from the mountain, Jesus charged them, “Do not tell the vision to anyone until the Son of Man has been raised from the dead.”

NOTES on Gospel Reading:

* 17:1-8 The account of the transfiguration confirms that Jesus is the Son of God (Matthew 17:5) and points to fulfillment of the prediction that he will come in his Father’s glory at the end of the age (Matthew 16:27). Some scholars have explained this incident as a resurrection appearance retrojected into the time of Jesus’ ministry. This interpretation is not likely because the account lacks many of the usual elements of the resurrection-appearance narratives. It draws upon themes and images from the Old Testament and noncanonical Jewish apocalyptic literature expressing the presence of the heavenly and the divine such as brilliant light, white garments, and the overshadowing cloud. The same three disciples are also taken apart from the others by Jesus in Gethsemane (Matthew 26:37). The mountain has been identified with Tabor or Hermon, but it is likely that no specific mountain was intended by the evangelist or by his Marcan source (Mark 9:2). The mountain has a theological meaning rather than a geographical one and may be intended to recall the revelation to Moses on Mount Sinai (Exodus 24:12-18) and to Elijah at the same place (1 Kings 19:8-18 where Horeb is equated with Sinai).

* 17:2 Matthew adds “His face shone like the sun” to the account of Mark. The images are taken from descriptions of God and other heavenly beings in Daniel 10:6;7:9. The same imagery is used in Rev 4:4; 7:9; 19:14. The combined effect of all these images is to portray the transfigured Jesus as a being of light. This is a central point of the story and also connects it with Moses’ experience of seeing God in Exod 34:29,35.

* 17:3 Moses and Elijah are the preeminent seers of God in the Old Testament and both are also connected with Sinai-Horeb. They represent law and prophecy in the Old Testament (Exodus 19:16-20:17; 1 Kings 19:2,8-14). Appearing with Jesus they witnesses to the fulfillment of the law and the prophets taking place in the person of Jesus as He appears in glory.

* 17:4 Matthew correctly interprets the word, “rabbi,” that Mark used with an older Aramaic meaning (literally, “my great one”) that refers to God, angels or sovereigns rather than the common meaning of a Jewish religious teacher. Matthew substitutes the word, “Lord.” The “three tents” is a reference to the booths in which the Israelites lived during the feast of Tabernacles (John 7:2) and which were meant to recall their ancestors’ dwelling in booths during the journey from Egypt to the promised land (Lev 23:39-42; Neh 8:14-18). The same Greek word, “skene,” here translated tents, is used in the Septuagint (Greek text of Old Testament) for the booths of that feast, and many scholars think that there is an allusion here to that liturgical custom. Some have gone so far as to suggest that this story is the account of a vision as it is called in verse 9 given to Peter as he studied the scriptures on the Feast of Tabernacles. There is an apocalyptic influence of Dan 8:17;10:9-10.

* 17:5 The cloud is the “shekinah” in which God is met and heard. It is a sign of God’s glory. In the Old Testament the cloud covered the meeting tent and indicated the Lord’s presence in the midst of His people (Exodus 40:34-35). It came to rest upon the temple in Jerusalem at the time of its dedication (1 Kings 8:10). The voice repeats the baptismal proclamation about Jesus, with the addition of the command listen to Him. This is a reference to Deut 18:15 in which the Israelites are commanded to listen to the prophet like Moses whom God will raise up for them. Although the command to listen to Jesus is general, in this context it probably applies particularly to the preceding predictions of His passion and resurrection (Matthew 16:21) and of His coming (Matthew 16:27,28).

* 17:6-7 This is a Matthean addition referring back to Daniel 10:9-10,18-19. Matthew converts the fear into a reaction to the Divine command rather than a reaction to the vision itself as in Mark. Jesus’ touch overcomes their fear and perhaps consecrates them for further service.

* 17:8 Moses and Elijah have left or diminished in significance before the revelation in Jesus. The apostles are left seeing Jesus alone.

Scripture text: New American Bible with revised New Testament copyright © 1986,1970, Confraternity of Christian Doctrine.
Commentary Sources:
Vince Del Greco
The New Jerome Biblical Commentary (1990) (Eds. Brown, Fitzmyer & Murphy)