The man of St Matthew

THE GOSPEL OF MATTHEW

The Transfiguration of Jesus: Mt 17,1-8

The scene of the Transfiguration is presented by the three Synoptic Evangelists as a climax to the scene which began at Caesarea Philippi. There is also what claims to be an autobiographical account in 2nd Peter 1,16-18.

Let us begin our reading of Matthew's version by first reading that account in 2nd Peter. What is stressed there?
Then comparing the accounts of Matthew and Mark, consider how Matthew has changed the details of Mark's account to give a somewhat different emphasis. See too that there is also a signifcant change in the placing of an important detail.

We have seen how the scene of the Transfiguration is linked to the preceeding scene of Caesarea Philippi and its consequences. How does the evangelist indicate this? With that in mind, a look at Romans 8,17 will be helpful. While looking at Romans, look also at Romans 12,1-2.

For the six days in 17,1, look at Exodus 24,15-16.

What is the significance of the three disciples who accompany Jesus, Peter, James and John (see 4,14-22 and 26,37)?

What is the importance of the high mountain? Can you think of a mountain which may have special significance for this scene? See Exodus 19,20 and 1 Kings 19,13.
We have already seen the important place of mountains for this Gospel, 5,1; 14,3; 15,29. Look ahead to 28,16.

For Jesus transfigured, have a look at Daniel 10,6 and 7,9. Also Apocalypse 4,4. How has Matthew altered Mark's description of the change in Jesus?

For the significance of Moses, look at Deuteronomy 34, especially verse 6 and verses 10-12. For Elijah, look at 2 Kings 2,9-12.

Booths or tents are a reminder of the feast of Tabernacles: Lev 23,39-43. What might be the purpose of Peter's proposal?

For the significance of the cloud in 17,5 see Ex 16,10 for example. What emphasis do we find twice in this verse and as well as in verse 3? (Though this may be lost in the translations.)
The voice from the cloud echoes the scene of the baptism of Jesus (3,17). Look at Ps 2,7, Gen 22,2 and Is 42,1 for the background.

The reaction of the disciples and the response of Jesus in verses 6 and 7 is special to Matthew. See Apocalypse 1,17 and then, for example, 8,3 or 14,31. What word here may have deeper implications, see verse 9 and also 16,21.

How does the evangelist makes his point in verse 8?
Then in verse 9, how does Matthew describe this scene? What lies behind the prohibition?

What do you think is the purpose of this scene of the Transfiguration?

Look now at my response.

Elijah to come: Mt 17,9-13

In 17,9, Jesus and the disciples come down the mountain. A brief commentary now follows on what has just happened. Note how the scene is described in verse 9, compare it carefully with Mk 9,9. Consider what is meant by this, what sort of experience have the disciples had on the mountain?

Why does Jesus command the disciples to keep quiet about their experience until after his resurrection? What has Matthew left out from Mark?

Then, almost as an afterthought, the evangelist now underscores in 17,10-13 the way in which John the Baptist fulfilled Elijah's role of the forerunner of the Messiah. He has already made the point in 11,12-14 Look again at Malachi 4,5-6.
Recall also how Matthew added John the Baptist to Elijah in 16,14.

See then how the second half of verse 12 echoes 16,21.

Look again at my response.

The Transfiguration on Sundays

The Transfiguration is read twice every year, on the second Sunday of Lent and on the feast itself, 6th August, on both occasions with the three Synoptic versions rotating according to the Sunday cycle. As the feast takes precedence over the Ordinary Time Sunday, in some years the scene from the same Gospel may be heard on two Sundays.

On the first Sunday of Lent we always hear the Gospel of Jesus' temptation, a scene of suffering. With the Transfiguration as the Gospel for the second Sunday we hear as a consequence a story of glorification.

We now continue with the exorcism, 17,14-20.