2nd Sunday of Lent–March 16, 2025

2nd Sunday of Lent–March 16, 2025

Genesis 15:5-12, 17-18; Philippians 3:17 – 4:1; Luke 9:28b-36

 

Theme: The Lenten Season is a Journey of Faith

 

A.   A Brief Exegetical Analysis of Luke 9:28b-36

 

  1. Historical and Literary Contexts

Like Matthew and Mark, Luke situates the story of Jesus’ Transfiguration in the context of Peter’s confession about Jesus being the Messiah, Jesus' prediction of his Passion to his disciples for the first time, and Jesus’ teaching about the conditions for discipleship. These stories immediately precede the account of Jesus’ Transfiguration. Also, like for Matthew and Mark, the Transfiguration of Jesus, for Luke, marks the beginning of the end of Jesus’ earthly life. After Jesus’ Transfiguration and its connected stories (Lk 9:37-50), Luke starts a long narrative about Jesus’ Journey to Jerusalem, covering the next ten chapters (Luke 10-19). This journey will culminate in Jesus’s Passion, Death, Resurrection, and Ascension. So, Jesus is about to start a crucial phase of his earthly life (his journey to Jerusalem). Yet, his disciples are perturbed, discouraged, and ready to give up their discipleship due to the prediction of his Passion he announced to them previously. Hence, the story of the Transfiguration of Jesus intends to strengthen the disciples’ faith so they might not quit their discipleship but be ready to follow him on the road to Jerusalem if they want to enjoy God’s glory one day like what they experienced in this Transfiguration event. 

 

2.      Form, Structure, and Movement

The passage of Jesus's Transfiguration is a narrative story. V. 28 introduces the account with the setting, showing Jesus and three of his disciples went to a mountain to pray. The body of the text (vv. 29-35) can be divided into two parts. The first part describes Jesus’ transfiguration and his conversation with Moses and Elijah (vv. 29-31). The second part involves the three disciples and God in the scene (vv. 32-35). V. 36 concludes the story with the narrator depicting Jesus alone without Moses and Elijah at the end of the event and the three disciples keeping silent, not telling anyone what they experienced.

 

  1. Detailed Analysis

V. 28. Luke opens his account by saying, About eight days after he said this, he took Peter, John, and James and went up the mountain to pray.  “After [Jesus said this]” refers to the first time Jesus announced his Passion to his friends (see Lk 9:22) and the stories of Peter’s Confession about Jesus that comes before that (9:18-21) and Jesus’ Teaching about the Condition of Discipleship that follows (9:23-27). So, Luke reports that the Transfiguration occurred about eight days after these three preceding stories that form its background. Was it precisely eight days? It looks like Luke is not sure that is why he employs “about” next to “eight days.” Matthew and Mark talked about six days instead (Mt 17:1; Mk 9:2). The scholar Michael Patella sees a significant meaning in Luke’s use of the period of eight days. He argues that throughout the Old Testament, this period of eight days generally signifies a change or a new beginning. For instance, the Jews circumcised infant boys on the eighth day (see Gen 17:12; Lev 12:3). Because of all the blessings God has given to his servant David and his people Israel, Salomon celebrates the temple dedication with a special blessing and dismissal on the eighth day (see 1 Kgs 8:66). Patella states that by constructing the transfiguration within this time frame of “eight days,” the evangelist uke is emphasizing the glorification inherent in the resurrection, which the whole event foreshadows.[1]

“Peter, John, and James”: The Bible does not say why Jesus chose these three disciples as his inner circle. Jesus made them witness special events such as the resuscitation of Jairus’ daughter (Lk 8:49-56), the Transfiguration (Lk 9:28-36), and Jesus’ prayer in Gethsemane (Mt 26:36-38). “The mountain,” in the biblical context, usually indicates the place of prayer and the encounter with God. Tradition identifies the mountain of our text with the mountains Tabor or Hermon, but Luke, Matthew, and Mark do not tell the name of this mountain. They probably do not intend a specific mountain, which indicates that its meaning is theological rather than geographical. If so, this mountain of the Transfiguration’s story recalls Moses on Mount Sinai (Ex 24:12-18) and Elijah on Horeb (1 Kgs 19:8-18). Horeb is another name of Sinai.[2] “To pray”: Luke is the only synoptic evangelist who mentions prayer here. He regularly portrays Jesus in prayer or encouraging his followers to pray (see Luke 3:21; 5:16; 6:12; 9:18, 29; 11:1-4; 18:1; 21:36, and 22:32).

Vv. 29-31 describe the first part of the scene. The saying, While [Jesus] was praying, means that the three disciples were not praying with Jesus. Maybe because they were sleeping, as v.32 describes them, or because, at that time, they did not know how to pray. Jesus taught all his disciples how to pray later in Luke 11:1-4. Luke indicates that the transfiguration occurred “while Jesus was praying.” This emphasizes the importance of prayer in Jesus’ life. Luke does not clearly say that Jesus was transfigured, as Matthew and Mark do. He simply signals that Jesus’ face changed in appearance, and his clothing became dazzling white. Moses and Elijah joined Jesus in this glorious moment and conversed with him. Luke is the only one who reveals the topic of the conversation between Jesus, Moses, and Elijah. The topic is Jesus’ exodus, which Jesus is going to accomplish in Jerusalem. The word “exodus” alludes to the Jewish Passover and signifies deliverance, life, and freedom. It also means “death” based on the Greek term exodos used in Wisdom 3:2, which Luke utilizes in the passion narrative. Thus, by mentioning the exodus that Jesus is going to accomplish in Jerusalem as the topic of Jesus’ conversation with Moses and Elijah, Luke informs his readers that there is a connection between God’s primary act of salvation toward the Jews in the Old Covenant and Jesus’ act of salvation through his death toward the whole world in the New Covenant. The bond of these two acts of salvation (the Old and New Covenants) is strengthened by the presence of Moses and Elijah, who represent the Law and Prophets, respectively. [3]

Vv. 32-35 involve the three disciples and God in the scene. Peter and his companions had been overcome by sleep. All disciples will act the same on the Mount of Olives when Jesus instructs them to pray in order to avoid falling into temptation (see Luke 22:39-46). Being overcome by sleep shows the disciples’ failure as Jesus’ disciples. They saw his glory. God’s glory is here attributed to Jesus. Peter’s request to make three tents, one for Jesus, one for Moses, and one for Elijah, illustrates how they are overly happy to remain in that glorious state for good. The narrator comments that Peter did not know what he was saying. What did Peter do not know? (1) He did not know that to enjoy this glorious moment, which alludes to the resurrection, they must first accept to accompany Jesus on his way to the cross because Passion and death precede Resurrection. (2) Peter did not know that the Transfiguration experience was simply a foretaste of heavenly glory aiming to fortify their discipleship commitment. God gets himself involved in this scene through the presence of the cloud that casts a shadow over them. The three disciples became frightened when they entered the cloud. In the Old Testament, the cloud indicated God’s presence among his people (see Ex 40:34-35; 1 Kgs 8:10). In this context, God’s presence enveloped these disciples and made them experience the mystery of Jesus’ glorification.

From the cloud came a voice. This is the voice of God. “This is my chosen Son; listen to him.” At Jesus’ baptism, this “voice” identified Jesus to be “my beloved Son; with you I am well please.” (Lk 3:22). The difference is that the “voice in 3:22 spoke directly to Jesus in the second person singular while here in 9:35, it refers to Jesus in the third person. Another difference is the second-person plural imperative: “listen to him” found here in 9:35 that is not in 3:22. “Listen to him” is an order addressed to all disciples, through Peter, John, and James, to clear all the doubts, shocks, and discouragements that arose in them due to Jesus’ announcement of his Passion previously. The “voice” confirms to them that Jesus is “my chosen Son” to convince them to listen to Jesus when he reveals to them that he is not the “army conqueror Messiah as they expect him to be but the suffering Messiah.

V. 36 concludes the account with two comments. (1) At the end of the event, the disciples found Jesus alone, meaning without Moses and Elijah. (2) At that time, the disciples did not tell anyone about their Transfiguration experience. “At that time” means before the resurrection.  

 

  1. Synthesis

All the disciples were disappointed, shocked, and ready to abandon their discipleship when, in the previous stories, they heard Jesus predict his Passion for the first time and tell them that self-denial and accepting one’s cross are the conditions for being his disciples (see Lk 9:22-27). Then, in our Gospel passage, Jesus used the experience of his Transfiguration to increase their hope and trust in him and encourage them not to give up their discipleship because the glory of the Transfiguration they experienced is awaiting those who would follow him until the end. These three disciples heard God’s voice confirming that Jesus was his beloved Son, with whom God is well pleased. God’s voice also ordered them to listen to Jesus. 

 

B.    Pastoral Implications

 

1.      Liturgical Context

Today is the Second Sunday of our forty-day penitential journey called Lent. The liturgy of the first Sunday reminded us that the Lenten Season is the time to resist the devil with his temptations, who intends to prevent us from celebrating the Resurrection of our Lord well in Easter and from entering the kingdom of God at the end of the age. The liturgy of this second Sunday reminds us that the Lenten season is our “journey of faith” toward Easter and heaven, as Jesus did toward Jerusalem right after the Transfiguration event (Gospel) and as Abraham did toward the promised land (first reading). From the Gospel, we learn that all the disciples were disappointed, shocked, and ready to abandon their discipleship when, in the previous stories, they heard Jesus predict his Passion for the first time and tell them that self-denial and accepting one’s cross are the conditions for being his disciples (see Lk 9:22-27). You and I sometimes act like these disciples when we do not observe the three Lenten Works of Penance (Prayer, Fasting, and Almsgiving). Then, in today’s Gospel passage, Jesus used the experience of his Transfiguration to increase the disciples’ and our faith, hope, and trust in him. It encourages them and us not to give up our discipleship because the glory of the Transfiguration they experienced and that we, too, experience at each Mass we attend awaits those who would follow him until the end. Our journey of faith entails crosses that we should not avoid but carry with courage. Let us stand firm in the Lord and put our faith in him as the first and second readings teach us.

 

2.      What the Church Teaches Us Today

Luke begins his Gospel story by telling us that Jesus selects you and me to be in his inner circle the way he chose Peter, John, and James. He leads us up to our “mountain,” which is our local Churches and families, where we encounter God for prayer (v. 28).

The evangelist informs us that Jesus’s Transfiguration occurred while he was praying (v. 29). Our souls transfigure when we pray to God, especially in the Eucharistic celebration. Prayer is a special moment when our souls enter into contact with their Creator God and experience the glory of heaven. Luke tells us that Peter and his companions fell asleep while Jesus was praying (v.32). This is because perhaps they did not know how to pray. We should overcome sleep and other distractions that prevent us from experiencing the heavenly glory through prayer. Let us imitate Jesus and put prayer in the center of our lives.

Peter enjoys the divine glory of Transfiguration. He requests three tents be built there: one for Jesus, one for Moses, and one for Elijah. The narrator comments that Peter did not know what he was saying (v.33). There are three interpretations here. (1) Through his request, Peter desires to remain in this divine glory for good, meaning he wants to enjoy Jesus’ glorification without passing through his Passion and Death. Many of us sometimes act like Peter here. We like to celebrate Easter but do not like Lent because we do not want to observe the works of repentance: prayer, fasting, and almsgiving, which prepare and lead us to Easter. There is no Easter without Good Friday. There is no glory in God’s kingdom without accepting to die with Christ through our resolution to repent every time we sin. 

(2) Through his request to build three tents, Peter expressed his desire to remain there because he enjoyed this glorious moment. Since the Eucharistic celebration is the moment of the Transfiguration of our souls, on the one hand, like Peter, we should enjoy every moment we spend with Jesus at each Mass we attend. The Eucharistic liturgy is the mystical moment when heaven and earth unite. When we sing with the choir, we join the angels of heaven and praise God. When we listen to the Scripture readings, we listen to God. When we receive the Eucharist, we receive Jesus. So, we experience the Transfiguration at each Mass we attend. Thus, like Peter, we should enjoy that experience and wish to stay here for good. On the other hand, however, we cannot “build three tents in our Churches” and stay here for good, enjoying the “Transfiguration moment” while many people are still in the darkness of this world. Instead, Jesus expects us to go out at the end of each Mass to share our experience of the Transfiguration with our brothers and sisters so that they, too, follow Jesus and come to do the same experience.

(3) The narrator commented that Peter did not know what he was saying. What do Peter and we do not know?  First, we do not know, and now we should know, that the Transfiguration experience, as a foretaste of heavenly glory, aims to fortify our discipleship commitment so that we may not quit following Jesus. Second, we do not know, and now we should know, that we cannot enjoy Jesus’ Resurrection at Easter unless we first accept to accompany Jesus on his way to the cross during this Lenten season because Jesus’ Passion and Death precede his Resurrection. Third, we do not know, and now we should know that to enjoy Jesus’ Resurrection on Easter and our “Transfiguration” at the end of the age, we should start the works of penance (Prayer, Fasting, and Almsgiving) now.    

God gets himself involved in the scene of the Transfiguration through the presence of the cloud that casts a shadow over the three disciples. He first confirms that Jesus is his beloved Son, with whom he is well pleased. Second, he orders them to listen to him (vv. 34-35). This part of the Gospel teaches us that prayer, especially the liturgy of the Mass, allows us to enter God's presence and experience the mystery of Jesus’ glorification. We hear God’s voice through the Sacred Scriptures and the homilies. The Word of God tells us that Jesus is the Son of God and invites us to listen to him. Listening to Jesus means we should not abandon our faith in God, especially when things do not go how we want. It means that we should not quit coming to Church or stop serving the Church and our brothers and sisters when we encounter obstacles. Listening to Jesus is to observe the Lenten works of penance (Prayer, Fasting, and Almsgiving.) It is following faithfully God’s commandments and the Church’s teachings even when they challenge us. In our second reading, Saint Paul calls those who do not listen to Jesus “the enemies of the cross of Christ.” He says that their minds are occupied with earthly things. Their end is destruction. Their God is their stomach; their glory is their ‘shame.’ (Philippians 3:18-19). Let us listen to the chosen Son of God.

Luke ends our Gospel story with two comments: The disciples find Jesus alone, meaning without Moses and Elijah, and they keep silent, not telling anyone about their experience of the Transfiguration (v. 36). The Transfiguration experience is over. Jesus is alone now. It is time to come down from the mountain and accompany him on his “journey of faith” toward Jerusalem. Our first reading tells us the story of the “journey of faith” of Abraham, which started in chap. 12 of the Book of Genesis, when God called him to leave his land and go to an unknown land that God himself would show him. He promised to make Abraham’s descendants a great nation (Gn 12:1-3). Then, in our first reading passage, God says again that Abraham’s descendants will be as many as the stars of the sky. We, too, are on our “Lenten “Journey of Faith” toward Easter, which prefigures our “Journey of Faith” toward our heavenly home. Indeed, our citizenship is not in this world but in heaven, as Saint Paul confirms in our second reading (Philippians 3:20). As we continue our “journey of faith,” our first and second readings exhort us to stand firm in the Lord and put our faith in him (Philippians 4:1; Gen 15:6).

 The three disciples of our Gospel keep silent because it is not time yet to share their experience with the people. The time will come when their Lord resurrects from the dead with glory and when they are empowered by the Holy Spirit at Pentecost; that time, they will proclaim what they themselves have experienced. Let us strengthen our relationship with Jesus during this Lenten “journey of faith” so that in Easter, we might share this resurrection experience with our brothers and sisters.  

May the liturgy of this Mass enable us to become the men and women of prayer, to listen to the Chosen Son of God, and to stand firm in the Lord so that at the end of our Lenten “journey of faith,” we celebrate the Resurrection of our Lord well and at the end of our earthly “journey of faith,” we inherit the promised land in God’s kingdom. Amen.   

Fr. Leon Ngandu, SVD

Pastor at Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 



[1] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1323.

[2] See NABRE, note to Matthew 17:1.

[3] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1323.

 

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