Death and Resurrection Fused — Liturgical Conference

23 February 2020 –– Transfiguration

Matthew 17:1-9

The scene takes place on a mountain, a setting reminiscent of Moses’ experience on Mount Sinai. Elijah, too, heard the voice of God on Mount Horeb, another name for Sinai (1 Kings 19: 8–18). Matthew utilizes the same symbolism of the mountain as a special place of revelation. Here we find Jesus preaching the sermon on the mount (chapters 5—7), healing people on a mountain (15:29) and commissioning his disciples from a mountaintop (28:18). Here Jesus is revealed as Son of God. . . .

The appearance of Moses and Elijah adds a further element to the depiction of Jesus’ identity. Moses represents the Torah, and Elijah, the prophets. Their presence with the glorified Jesus indicates that he is the fulfillment of the law and the prophets. Moreover, In Jewish tradition both Moses and Elijah were believed to have been taken up to heaven, and it was maintained that one or both of these figures would return in the last days. Thus Jesus is understood as one who is ushering in the new era. The time of fulfillment has arrived.

The cloud and voice from heaven are further symbols recalling the revelation to Moses on Sinai. He was summoned by a divine voice to receive the commandments, and while he was on the mountain, a cloud, indicating God’s presence, remained there (Exodus 24:12, 15). In the story, the disciples hear the voice coming from the cloud. The first part of the proclamation is exactly the same as that uttered at the baptism of Jesus: “This is my beloved Son, with whom I am well pleased” (Matthew 3:17). In the present scene the significant, additional phrase occurs: “Listen to him” (17:5).

The author may have another intention. It emphasizes once again the identity of Jesus. . . . Since the transfiguration story is placed between the two passion predictions, it seems to serve as a reminder that suffering and glory, the cross and resurrection, cannot be separated.

The reaction of the disciples to the divine message and Jesus’ subsequent response also indicate the pattern of death–resurrection. The disciples fall prostrate in fear, and Jesus calls them to rise; the life-giver touches them compassionately and raises them up in the same way as he has been depicted raising the sick (8:15) and the dead to life (9:25). –– Blair Gilmer Meeks

Exodus 24:12-18

The description of [Jesus’] transfiguration, his face shining like the sun and his clothes white as light, functions as an anticipation of the resurrection and parousia. Such radiance indicates Jesus’ participation in the heavenly world. Similarly, the divine presence encountered by Moses was perceived by the Israelites as a consuming fire (Exodus (24:17). Brilliant appearance and clothing were also common apocalyptic symbols. Thus Daniel describes the ancient one in his vision: “His clothing was snow bright, and the hair on his head white as wool: his throne was flames of fire” (Daniel 7:9). –– Blair Gilmer Meeks

2 Peter 1:16-21

The reading from 2 Peter builds on the recollection of Jesus’ transfiguration. . . The author wants readers to be attentive to the word until the second coming. –– Blair Gilmer Meeks

Blair Gilmer Meeks, was at the time of this writing, a pastoral minister, writer of worship-related resources, and leader of workshops on worship living in Brentwood, Tennessee. Among her four books is Standing in the Circle of Grief: Prayers and Liturgies for Death and Dying (Nashville: Abingdon, 2002).

Homily Service 38, no. 3 (2005): 5-13.