Sunday next before Lent 2020

Lectionary readings: Exodus 24:12-18 and 2 Peter 1:16-21 and Matthew 17:1-9

I don’t recall ever having taught a passage verse-by-verse before, but this Sunday’s Gospel lends itself to such an approach. It is, of course, the account of the transfiguration, and it begins:

Matthew 17:1 Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves.

The word to lead up, anapherei, means to carry or lead something up in order to offer it as a sacrifice to God; to carry something to its goal or consummation. So, outwardly, Jesus is leading his disciples up a mountain to a scenic viewpoint; but inwardly, he is carrying them as an offering presented to God, and as a foretaste of their ultimate state.

17:2 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white.

The word translated ‘transfigured’ is metemorphōthē, metamorphosis: the transformation of a thing, crucially in keeping with its own inner reality. It is the transformation of a caterpillar into a butterfly, an acorn into an oak. It is the carrying of something to its goal, through the ‘loss’ of its earlier state.

17:3 Suddenly there appeared to them Moses and Elijah, talking with him.

Moses, symbolising the Law, or foundational text for Israelite life. Elijah, symbolising the Prophets, who mediate that challenging text to the people as an ongoing calling.

17:4 Then Peter said to Jesus, ‘Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.’

Peter speaks up. And so often when Peter speaks up, he looks foolish in our eyes. But Peter is the voice of the Church. And the first thing he says is, ‘Lord, it is good for us to be here;’ The word ‘good,’ kalos, means beautiful, as an outward and visible sign of an inward good. Attractive, praiseworthy, inspiring to others. Lord, our being here is a thing of beauty, and an inner reality revealed. It is a transfiguration, a foretaste of glory. Peter perceives rightly. And he goes on, ‘if you wish, I will make ...’ The word ‘wish’ conveys the sense, ‘if you desire,’ or, ‘if it is what you intend.’ Peter is seeking to know what Jesus wants, and ready to respond. Just days earlier, Jesus has declared that it is on Peter that he will build his church, his representative council. And now Jesus is taking counsel with these two representatives of the Law and the Prophets in a revelation of the glory of God’s people. Peter’s suggestion is reasonable, and offered reverently.

17:5 While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, ‘This is my Son, the Beloved; with him I am well pleased; listen to him!’

Even as Peter positions himself as one who perceives rightly and offers himself to respond as his Lord desires, God’s presence, manifest in a bright cloud — that is, the One to whom Jesus has carried them — overshadowed them. Just as the Most High had done for Mary, overshadowing her. Just as this same God had settled on Mount Sinai, possessing it of all the mountains for his own, and for his purpose. Mary is the first disciple, and now Peter, James and John are caught-up in the same mystery, the proclamation of the Beloved Son. And the voice from heaven says, ‘listen to him!’

17:6 When the disciples heard this, they fell to the ground and were overcome by fear.

The word for ‘heard’ conveys hearing God’s voice that speaks life, and responding such that something is birthed within. Again, this is a parallel to Mary’s experience. And, awestruck, they fall prostrate on their faces in reverence, to venerate the Son. That is what the Greek says. And yes, fear is in the mix: for to come face-to-face with such love is a holy terror. But this is a description of total worship; it is the very purpose for which Jesus has carried his disciples to this place, as a living sacrifice.

17:7 But Jesus came and touched them, saying, ‘Get up and do not be afraid.’

The word for ‘touch’ conveys that he took hold of them in a way that changes, that transforms — as so often when Jesus’ touch brought healing. And he tells them to rise up, to be lifted up, and to not be afraid. Listen to him, the voice from heaven said; and this is what he says: be raised up, do not be afraid.

17:8 And when they looked up, they saw no one except Jesus himself alone.

And (repetition) their eyes are raised up, and they see no one except Jesus alone. There are not three representatives — of the Law and the Prophets and the Beloved — for love is the fulfilment of all that is found in the Law and the Prophets.

17:9 As they were coming down the mountain, Jesus ordered them, ‘Tell no one about the vision until after the Son of Man has been raised from the dead.’

And here is a third raising up: first, the disciples; and then their eyes; and then the Son of man from the dead. From beginning to end, this account is concerned with the disciples sharing in Jesus, the representative of a vindicated, faithful remnant community.

We refer to this passage as the Transfiguration. And we tend to think that it is Jesus who is transfigured — that is, after all, what is explicitly said in verse 2. But this is rightly the Transfiguration, not the Transfiguration of Christ, because the disciples are caught-up in it too. They are transfigured. Jesus carries them to a revelation of their goal, the consummation of our very being, as we are overshadowed by the glory of the Lord, and are changed into his likeness, from glory to glory, as we fall on our faces in worship and venerate the majestic king.

What, then, might this passage say to us today? Firstly, that our lives find their fulfilment in being offered up to God. Any other promise of fulfilment is an incandescent lightbulb compared to the sun ...

Secondly, that before our actions, before we do anything for God or for our neighbour, we are called to lose ourselves in worship, in adoration of Jesus. And it is this, more so even than our works, that will draw other people to God. Because we do not have a monopoly on good works, which do not necessarily point to Jesus. Regular adoration, however, will sustain those works that do point to him ...

Thirdly, relating to both sacrifice and losing ourselves, we are drawn into the mystery of falling and rising, of death and resurrection, of the chrysalis. Indeed, the Church is a chrysalis, both fragile and beautiful on the outside, and unmaking and remaking us within. Terrifying and awe-inspiring ...

Lastly, love. To participate in Christ is to come to know yourself and those around you as Beloved by God, and to live in that love, that casts out fear. Whatever fears you want to run away from today, may you know the transforming touch of Jesus, and may your eyes be raised up to meet his loving gaze ...