Feast of Matthias

 Feast of Matthias

Liverpool, one of the famous English Premier League teams has a consistent strategy for their winning.  They are known for sending last-minute substitutes in the football game. The best players like Harvey Elliot, Neymar, Ibrahimovic and Salah used to sit on the benches and watch the game until 70-80 minutes. When they enter into the field, all the other players are almost tired. The statistics tell that this kind of last-minute substitute players score many goals. 

Matthias is also like the last-minute substitution player who was chosen to be the apostle at the last moment by lot. Why? Knowing the will of God through lots was a Jewish custom. The Apostles wanted to retain the original number of followers of Jesus to 12, in continuation with the understanding of the Church as the New Israel. at the last moment, Matthias entered into the field and became the twelfth apostle.

What are the lessons for us?

(a) Everyone of us can become an apostle. It is enough that you wait for your opportunity. He was not in the list of other disciples who had not seen Jesus, who were not called by him, and who did not follow him during his earthly ministry. Matthias represents every one of us – Being called an apostle means being raised to the level of a friend. 

(b) Do not blame attitude - but wait for your opportunity and grab it and perform well. Events happen to us in life. At times, events are out of our control. We should not lament about the situation and spend time worrying about it, rather We need to accept the events not as occurrences but as our responsibilities. We have to wait for the opportunity and perform the best in this opportunity. Matthias did not blame for Judas, neither the early community, but focus on someone who would perform the rest of the works of Jesus. 

(c) Jesus says to his apostles, “I have loved you, chosen you, and appointed you.” The initiative is from God. Allowing the initiatives of God to take their place in our lives demands surrender and obedience.

Sixth Week of Easter

Lydia becomes a symbol of today's evangelization. The work of the apostles was done both in sacred places and secular places. Sacred places because the evangelization was done primarily in the temple of Jerusalem, synagogues and in the temples of other Gods. But also it was done in secular places like dusty roads, banks of the river, households, and in the courtyards of the rulers.

The first reading brings before us the event of Paul preaching the gospel of Jesus along the banks of the river on the outskirts of Philippi. The women who were at the river banks listened to Paul’s teaching – all those who were washing their clothes, taking baths, bathing the children, watering the cattle, and cleaning the utensils – were listening to Paul. Evangelization can be done in simplest ways not always in rigid ways. 

Luke writes about a woman named ‘Lydia’: Lydia was a businesswoman or an entrepreneur, a dealer of purple cloth. She could be compared to the owners of textiles in our Country. The pink colour was worn by the high class and the elites.

Lydia was listening to Paul intentionally and intensively. God transforms her heart. She, along with her entire household, receives baptism, which may be in the river. Baptism is administered there in its simplest form—without a candle, sponsors, chrism, oil of catechumenate, white dress, and photographer.

Even the banks of the river become the spaces of God experience.

Lydia, who accepted the Lord’s word into her heart, also accepted the Lord’s servant into her home. Luke records: “She offered us an invitation, ‘If you consider me a believer in the Lord, come and stay at my home,’ and she prevailed on us.

We see here another good quality in Lydia. She did not want to receive salvation ‘freely.’ She wanted to repay it with her generous hospitality. When we receive an act of goodness or kindness, we must always give it back. This is the Law of the Universe.

Lydia teaches us the following lessons:

• Openness to accept new things and people – shown in her conversion of heart.

• Hospitality to the strangers – revealed through her welcome to the apostles.

• Immediate recompense – giving back to the world what she has received as kindness.

In the gospel reading, Jesus talks about the coming of the Holy Spirit, and warns the disciples about the crises and conflicts that they may have to face. / Jesus warns them that they will be expelled from the synagogues. Being expelled from the synagogue was a problem, but Paul converted into an opportunity. He takes the gospel to the river banks. Proclamation of the word is possible everywhere.

Holy Thursday Homilies

Holy Thursday Homily 2023, Manila

There is a long weekend. Maraming bakasyon. Families travel, reunite, and millions of Catholics gather in faith. But the Church invites us to see this time not simply as a holiday, but as a holy passage.

After forty days of Lent—apatnapung araw—we now enter the Triduum: Huwebes Santo, Biyernes Santo, at ang Easter Vigil.

These are not three separate feasts, but one single mystery unfolding: from supper, to cross, to resurrection.

1. Maundy Thursday — The Command of Love

“Maundy” comes from the Latin Mandatum—commandment. “I give you a new commandment: love one another as I have loved you.” But Jesus does not only say this—He demonstrates it. He bends down and washes the feet of His disciples.

This is not just humility. It is a new way of loving: not from above, but from below, not with power, but with service and not in words, but in action.  Pagmamahal na may gawa, hindi lang salita.

2. From Passover to Eucharist — One History of Salvation

The First Reading takes us back to the first Passover. The Israelites, still in slavery, were commanded: to sacrifice a lamb, to mark their doors with its blood, “When I see the blood, I will pass over you.”

This is the meaning of Passover: God passes from death to life.

Now, in the Last Supper, Jesus transforms this meaning: He becomes the Lamb, His blood becomes the new covenant, the meal becomes the Eucharist. As Saint Paul reminds us in the Second Reading: “This is my body… this is my blood… do this in memory of me.” This is not just remembrance. Hindi lang alaala. In biblical language, “memory” means participation. Every Mass makes us part of that one saving event.

So when we celebrate the Eucharist: we stand with Israel in Exodus, we sit with the apostles at the Last Supper and we unite with the Church across 2,000 years. that is why we are inside the history of salvation.

3. The Eucharist — Not a Symbol, but a Source

The Eucharist is not an invention of the Church. It is not a simple symbol or souvenir—hindi pasalubong. For Catholics, it is: the source, the center and the heart of Christian life

Other Christian traditions also revere the Eucharist. But the Catholic faith uniquely insists: Christ is truly present, and He is received. This is why the Mass cannot be reduced to a gathering. It is always Christ’s action, not ours.

4. The Gift of the Priesthood

This leads to an important question:

Can there be Mass without a priest? There can be prayer services, Scripture reflections, even devotions—but not the Eucharistic sacrifice. Because the priest acts in persona Christi—in the person of Christ. Tonight, we also remember: the institution of the Eucharist and the institution of the priesthood

The priest is not simply a leader or organizer. He is a sacramental presence of Christ the High Priest. His dignity is symbolized by the stole. His mission is symbolized by the towel.

• The stole: the gift of Christ
• The towel: the call to serve

Dangal at tungkulin. Grace at service.

5. The Reality of the Priest — Human and Called

This morning, in many dioceses, priests gathered for the Chrism Mass, renewing their promises. They were asked: to be united with Christ, to serve without seeking personal gain, to live for God and for His people

But priests remain human: they struggle, they grow, they carry their own crosses. Yet through ordination, they receive an indelible character—a permanent belonging to Christ. Saint John Vianney once said: “The priest is not for himself; he is for you.”

So the Church invites us today:

• Do not judge only the weakness of the priest.
• Recognize the grace he carries.
• Ipanalangin ninyo ang inyong mga pari.

Pray for: priests who feel alone, missionaries far from home, elderly and sick priests, those who are struggling silently.

6. From the Altar to the Basin:

Finally, the Gospel brings us back to the central gesture: Jesus washes the feet of all: Peter, who will deny Him and Judas, who will betray Him. No exceptions, No conditions.

This reveals the deepest truth: The Eucharist leads to service. The altar leads to the basin. We cannot separate: worship from charity, prayer from service, communion from love. To receive the Body of Christ means: to become the Body of Christ for others.

Conclusion:  Tonight, we celebrate great mysteries:

• the Eucharist
• the priesthood
• the commandment of love

But all of them converge in one simple act: Jesus kneels, Jesus serves and Jesus loves to the end.

In a world that seeks power, He chooses humility. In a world that seeks comfort, He chooses sacrifice.

And He tells us: “I have given you an example… do as I have done.” So after this Mass, the question is not only what we have received, but what we are ready to become.

• Mula sa hapag ng Eukaristiya, pumunta tayo sa paglilingkod.
• From the table of the Eucharist, let us go to serve.

Amen.

Holy Thursday Homily 2024, Manila

Tapos na ngayon, apat na pung araw, sinisimulan na natin ang Triduum, tatlong araw na pagdiriwang; ang kapistahan ng Huwebes Santo, Biyernes Santo, at ang Easter Vigil—Pasko ng Pagkabuhay. 

Today is also called Maundy Thursday; Maundy comes from the Latin word Mandatum, which means to command. It refers to the new law given by the Lord during supper, “binigyan ko kayo ng halimbawa at itoy dapat ninoyng tularan”.  Today is a love celebration day, a Love lesson through the example of washing. 

Today is the last supper day, day of the Eucharist. Ano ang Eucharistiya, hindi na ito isang pasalubong or gift pero it is a memorial. It means participation/sacrifice in death. we do this, in obedience to him, what he said, gawin mo ito pag-alala sa akin, kaya wag natin isipin bilang misa kulang o misa lang ng servants/mass of priest…. Ang bawat misa ay ang misa ni Jesus o ng simbahan. 

Every time you participate in the Eucharist, remember we are part of the history of salvation. Since the Israel people celebrated the Passover, Since Jesus celebrated the Last Supper, then Paul and Peter and all the apostles have celebrated the memorial of the Lord of Jesus up to this time. Whenever we celebrate mass, we join with all the billions of people who were ahead of us in the past 2,000 years ago, who will come after us until the Lord comes again, 

Today, Jesus tells Eucharist in action, sabi ng ebanghelyo when Jesus had finished watching their feet he again went back to the table, said, “Tinatawag Ninyo akong guro ang …. 

yung araw na ito, na ipinagdiriwang natin ang pagtatatag ng eukaristiya, ang ebanghelyo ay hindi pa tungkol sa institusyon ng eukaristiya, hindi po ito “ang take this love, you eat it,  hindi po ito yung salita na sinabi ni Hesus sa huling hapunan, kundi ang paghuhu’gas ng paa, dahil malaking reminder sa ating lahat, na huwag limitahan ang yukaristiya  sa isang ritwal at dasal na ginagawa po natin /sa tuwing tayo nagmimisa ang banal na yukaristiya ay nagaganap sa dalawang bahagi na ng buhay natin/ first part is prayer, second part is action,

because Right after ang ikalawang yugto ng yukaristiya ay nagaganap sa labas, kapag tayo ay tulad ni Jesus, lumuluhod ang naglilingkod, naghuhugas ng paa, Hindi po, nararamdaman na tayo ay mataas kaysa iba na tayo ay importante pa kaysa iba, (kneels down..)

Dine in or take out: THE STORY is told about a priest who, in giving communion to the faithful, would sometimes encounter communicants who would approach him with open hands and also with open mouths. How did he deal with the confusion? After saying, “The Body of Christ,” he would tell them, “OK. Make up your mind. Dine-in or take-out?”

In fact, the question “Dine-in or take-out?” underlines a very important point about our reception of the Eucharist, and that is, that the Eucharist should be both a dine-in and a take-out experience. We revere the Eucharist (devotional), and we also live the Eucharist in our daily lives (actual). We must integrate the contemplative and active aspect of the Eucharist in our lives. All our actions should lead to the Eucharist, and all our actions must proceed from our encounter and empowerment from the Lord in the Eucharist. 

Do you Understand What I have done? I was touched by this gospel word today: “Do you understand?” 

After washing the feet of the disciples, Jesus said to them Do you understand what I have done to you? It has many meanings to tell us. Lord is asking, Do you really understand ang ginawa ko para sayo… Naintindihan mo na ako ang iyong Panginoon, ngunit lumuhod ako sa iyong harapan, binaba ang iyong sarili ko upang ikaw ay Linisin,  upang ikaw ay mahalin, upang iparamdam sayo, kung gaano ka kahalaga sa aking 

Do you really understand kung gaano kang importante para sa akin, at na hinubad ang aking sariling karangalang para lang maging parang Alipin sa iyong paa, (Do you really understand how important you are to me, and that stripped my own honor just to be like a Slave at your feet)

ito pong ginagawa ng nanay sa kanyang anak ng maliit, lumuluhod Dahil sa pagmamahal, (this is what the mother does to her little child, kneeling because of love,) Do you understand how important you are, do you understand how humble I am, 

We need to pray this during the adoration? Why This feeling na Wala kang kwentang tao feeling na hindi ka mahalaga sa akin bakit yung damdamin at pinabayaan kita o di kaya Bakit yung yung pride mo, (Why This feeling that you are a worthless person feeling that you are not important to me why the feeling and I let you down or maybe Why is it your pride,)

hindi mo kayang ibaba ang sarili mo/ di mo kayang patawarin ang anak mo/ di mo kayang makipagkasundo sa kapitbahay mo, pinakaworst na bagay na ginawa sayinyo, na hindi mo kapatawad. 

Please When you go home, don’t wash the ang pa ani your mother, listen to her, ask pardon, say sorry, I love you, 

Today, pray for priests. This morning, in the Good Shepherd, Novalichese Diocese, all the priests renewed the priestly promises, Yung paglilingkod ay walang retirement. God will give them grace to continue the service. 

Pray for priests; new priests, sick priests, priests in mission, priests in loneliness, elderly priests,.

WASHING OF THE FEET (Jn 13, Fr. Rajesh' conference to the religious family, 2022, Manila)

Introduction: The washing of the feet in John 13 is not a simple act of humility alone. It is a revelation. On the eve of His Passion, Jesus does not explain Himself through words, but through a gesture—one that contains intimacy, service, and communion.

If we read this passage only as an example of humility, we reduce its depth. John presents it as a summary of the entire mystery of Christ: how He loves, how He saves, and how He forms His disciples.

1. A Gesture of Intimacy:  In the Jewish world, washing feet was the task of a servant. Yet Scripture also shows another dimension—an expression of deep personal love.

In Luke 7:37–38, a sinful woman approaches Jesus:

• She loosens her hair
• She weeps over His feet
• She wipes them and kisses them

In that cultural context, such gestures were highly intimate and even scandalous. A woman did not loosen her hair in public (a Semitic law); it was a sign reserved for private, personal space. The reaction of the Pharisees shows that they understood the intensity of the moment.

Now, in John 13, Jesus Himself takes that place. What the woman did out of love, Jesus now does deliberately for His disciples. This is not only humility. It is a declaration of love: “Having loved his own who were in the world, he loved them to the end” (Jn 13:1).

The washing of the feet reveals a relationship that is personal, reciprocal, and total. Before the Passion, Jesus draws His disciples into His intimacy.

2. A Gesture of Service: John describes the action with great care:

• Jesus rises from the table
• Removes His outer garment
• Takes a towel
• Pours water
• Washes and wipes their feet

These transitional verbs are deliberate. They echo the movement of the Good Samaritan (Lk 10:34), who bends down, pours oil and wine, and cares for the wounded man.

Jesus is not only washing feet—He is healing the human heart, especially its pride, rivalry, and self-centeredness. 

The detail of the towel around His waist is important. In Scripture, to “gird oneself” is a sign of readiness for action and service (cf. Gen 3:7). Jesus takes the position of a servant—not symbolically, but concretely.

Peter resists. He cannot accept a Master who lowers Himself. Jesus replies: “What I am doing you do not know now, but you will understand later” (Jn 13:7). This is a key Johannine theme. Like Nicodemus (Jn 3) and the Samaritan woman (Jn 4), Peter misunderstands because he sees only the surface.

Only after; the Passion, the Cross, and the Resurrection, will Peter understand. Indeed, in John 21:7, when Peter finally recognizes the Risen Lord, he again girds himself and moves toward Him. Now he understands: To belong to Christ is to serve.

3. A Gesture of Communion: Jesus makes a striking statement: “Unless I wash you, you have no part in me” (Jn 13:8). This is not about external cleanliness. It is about participation in His life.

The “washing” points to: Baptism (initial cleansing) and the ongoing purification of discipleship

The Fathers of the Church, like Augustine and Cyprian, saw here a distinction:

• The full bath Baptism: entry into new life
• The washing of feet: continual purification in relationship

Communion, therefore, is not automatic. It requires that we allow Christ to serve us first. Only the one who accepts being loved and cleansed by Christ can truly serve others.

4. Communion Without Preference

Jesus washes every disciple’s feet:

• Peter, who will deny Him
• Judas, who will betray Him

This is crucial. The act is not selective. It is not based on worthiness.

Earlier, the disciples had argued about who was the greatest. None of them would have chosen to wash another’s feet. Jesus breaks this logic.

True Christian service is:

• not based on preference
• not limited to the deserving
• not conditioned by reciprocity

It is easy to serve those far from us. It is far more difficult to serve those close to us—especially those who hurt us or compete with us.

Yet this is precisely where communion is tested.

5. The Eucharistic Meaning

In the Synoptic Gospels, the Last Supper emphasizes the institution of the Eucharist. In John, instead, we are given the washing of the feet. This is not a replacement—it is an interpretation.

John shows the Eucharist in action.

• The table becomes a place of self-giving
• The bread broken becomes a life poured out
• Worship becomes service

The Eucharist and the washing of the feet cannot be separated: The altar leads to the basin. The Body of Christ becomes the Body of Christ served.

To say: “This is my body given for you” means that the disciple must also become: “a body given for others.” Without this movement, Eucharistic life remains incomplete.

6. The Identity of the Church: Jesus concludes, “I have given you an example, that you also should do as I have done to you” (Jn 13:15).

This is not simply moral instruction. It is ecclesial identity. The Church is recognized not first by its structures, but by this: it is a community that washes feet. Service is not one activity among many—it is the defining characteristic. Every charism, every ministry, every vocation must reflect this pattern.

Conclusion: The washing of the feet reveals three inseparable truths:

• It is a gesture of intimacy: Christ loves personally and completely
• It is a gesture of service: He lowers Himself to heal and restore
• It is a gesture of communion: He draws us into His very life

To participate in the Eucharist is to enter this movement. We cannot remain at the table. We must move to the basin. We cannot receive without becoming. We cannot be served without serving.

The true disciple is recognized not by knowledge alone, but by this simple and demanding sign: he or she bends down to wash the feet of others.

பெரிய வியாழன். – Fr. Yesu Karunanidhi

நம் ஆண்டவராகிய இயேசு கிறிஸ்து பணிக்குருத்துவத்தை ஏற்படுத்திய இந்நாளில், ஒவ்வொரு ஆண்டும் திருத்தைலத் திருப்பலியைக் கொண்டாடும் தாய்த் திருச்சபை, இந்த நாளை குருத்துவத்தின் ஆண்டுவிழாவாக நினைவுகூர்ந்து, தன் அருள்பணியாளர்களின் குருத்துவ வாக்குறுதிகளைப் புதுப்பிக்க அழைக்கிறது.

அருள்பணியாளர்கள் ('presbyter,' or 'priest') என்றால் 'மறைமாவட்ட அருள்பணியாளர்கள்.' துறவற சபை குருக்களை துறவிகள் ('religious') என்றுதான் திருச்சபை அழைக்கிறதே தவிர, அவர்களை 'அருள்பணியாளர்கள்' என அழைப்பதில்லை. 

திருவழிபாட்டு அறிவுரைப்படி இந்த திருத்தைல திருப்பலி நிகழ்வு பெரிய வியாழன் அன்றுதான் நடைபெற வேண்டும் என்றாலும், தங்கள் தலத்திருஅவையின் தேவை கருதி ஆயர்கள் இதை புனித வாரத்தின் திங்கள், செவ்வாய் அல்லது புதன் கிழமைகளில் கொண்டாடலாம். 

அருள்பணியாளர்கள் வாக்குறுதிகள் புதுப்பிக்கும் சடங்கில் ஆயர் அவர்கள் அருள்பணியாளர்களைப் பார்த்துக் கேட்கும் மூன்று கேள்விகளை நம் சிந்தனைக்கு எடுத்துக்கொள்வோம். தமிழ் திருப்பலி புத்தகத்தில் உள்ள மொழிபெயர்ப்பு நன்றாக இல்லை. மூல மொழியாம் இலத்தீனிலும், அதை மிக ஒட்டிய இத்தாலியனிலும் வாசிக்கும்போது இவ்வாக்குறுதிகள் ஆச்சர்யமாக இருக்கின்றன. 

கேள்வி 1: ஆயர்: அன்பிற்கினிய அருள்பணியாளர்களே,

இயேசு கிறிஸ்து தன் குருத்துவத்தை திருத்தூதர்களுக்கும், நமக்கும் பங்கிட்டுக்கொடுத்த நாளின் ஆண்டு நினைவை புனித திருச்சபை கொண்டாடுகிறது. (இந்நாளில்) நீங்கள் உங்கள் திருநிலைப்பாட்டு நிகழ்வின்போது உங்கள் ஆயர் முன்னிலையிலும், இறைவனின் புனித மக்கள் முன்னிலையிலும் கொடுத்த வாக்குறுதிகளைப் புதுப்பிக்க விரும்புகிறீர்களா?

அருள்பணியாளர்கள்: ஆம், விரும்புகிறேன்.

இங்கே மூன்று கூறுகள் முக்கியமானவை:

அ. ஓர் அருள்பணியாளர் இயேசுவின் குருத்துவத்தில் பங்கேற்கிறார். இது ஒரு புதிய புரிதல். ஏனெனில், இரண்டாம் வத்திக்கான் சங்கத்திற்கு முன் வரை, 'ஒரு அருள்பணியாளர் தலத்திருச்சபையின் ஆயரின் குருத்துவத்தில் பங்கேற்கிறார்' என்ற புரிதலே இருந்தது. இந்தப் புதிய புரிதலில், எல்லா அருள்பணியாளர்களையும் இணைப்பவர் கிறிஸ்துதான் என்பதும், அருள்பணியாளர்கள் மனித இயல்பில் அல்ல, மாறாக, இறை இயல்பிலேயே பங்கேற்கிறார்கள் என்பதும், அருள்பணி நிலையில் உயர்ந்தவர் - தாழ்ந்தவர் இல்லை என்பதும் அடிக்கோடிடப்படுகிறது.

ஆ. அருள்பணியாளர்கள் தருவது 'வாக்குறுதி' ('promise') இதை துறவிகளின் 'பொருத்தனை' ('vow')-யிலிருந்து வேறுபடுத்த வேண்டும். 'பொருத்தனை' என்பது நாம் ஆலயத்தில் இறைவனுக்குச் செலுத்தும் நேர்ச்சை ('votive') போன்றது. 'பொருத்தனையை' விட 'வாக்குறுதி' அதிக நம்பகத்தன்மையை உள்ளடக்கியது.

இ. அருள்பணியாளர்கள் தங்கள் வாக்குறுதியை ஆயர் முன்னிலையில், இறைமக்கள் முன்னிலையில் தங்கள் இறைவனுக்கே நேரிடையாகத் தருகின்றனர். ஆனால், துறவியர் தங்கள் 'பொருத்தனைகளை' தங்கள் மாநில முதல்வரிடம்தான் ('provincial' or his / her representative) கொடுக்கின்றனர். மேலும், இங்கே ஆயரும், இறைமக்களும் நான் கொடுக்கும் வாக்குறுதிக்கு சாட்சிகளாய் ('witnesses') இருக்கிறார்கள்.

கேள்வி 2: ஆயர்: நீங்கள் உங்களையே மறுத்தும், கிறிஸ்துவின் அன்பினால் தூண்டப்பெற்று எவ்வித வற்புறுத்தலுமின்றி நீங்களே விரும்பி, அவரின் திருச்சபைக்காக ஏற்றுக்கொண்ட தூய பொறுப்புக்களை நிறைவேற்றியும், நம் குருத்துவத்தின் முன்மாதிரியாய் இருக்கின்ற ஆண்டவர் இயேசுவோடு, உங்களையே நெருக்கமாக்கி இணைத்துக்கொள்ள விரும்புகிறீர்களா?

அருள்பணியாளர்கள்: ஆமென்.

இங்கேயும் மூன்று கூறுகள் முக்கியமானவை:

அ. குருத்துவம் என்பது ஒரே நாளில் அடைந்துவிடும் நிலை அல்ல. அது ஒவ்வொரு நாளும் ஒரு அருள்பணியாளர் மேற்கொள்ளும் பயணம். இந்தப் பயணத்தின் இலக்கு ஆண்டவர் இயேசுவோடு தன்னையே இணைத்துக்கொள்ளுதல். ஆக, ஓர் அருள்பணியாளர் முதலில் தன்னையே கிறிஸ்துவோடு இணைத்துக்கொள்ள வேண்டும். (அப்படி இணைத்தால்தான் தன் மக்களை இறைவனோடு இணைக்க முடியும்).

ஆ. 'உங்களையே மறுத்தல்' என்றால், 'இனி நான், எனது, எனக்கு' என்று எதுவும் இல்லை என்பது பொருள்.

இ. 'எவ்வித வற்புறுத்தலுமின்றி.' என் ஏழு ஆண்டு அருள்பணி வாழ்வுப் பயணத்தில் இந்த வார்த்தைதான் இன்று எனக்கு ரொம்ப முக்கியமானதாகத் தெரிகின்றது. நானாக விரும்பி, யாருடைய வற்புறுத்தலுமின்றிதான் அருள்பணிநிலையை ஏற்றுக்கொள்கிறேன் என்றால், நான் எவ்வித முணுமுணுப்பும், எதிர்பார்ப்பும் இன்றி பணி செய்ய வேண்டும். மேலும், ஒன்றை விரும்பி ஏற்றுக்கொண்டபின், அதில் நிலைத்திருக்க வேண்டுமே தவிர, 'இன்னொன்றையும் நான் விரும்புகிறேன், அதுவும் எனக்கு வேண்டும்' என நினைப்பது மேன்மையன்று.

கேள்வி 3: தலையும், மேய்ப்பருமான கிறிஸ்துவின் மாதிரியைப் பின்பற்றி, மனித விருப்பங்களால் வழிநடத்தப்படாமல், உங்கள் சகோதரர்கள்மேல் கொண்ட அன்பினால் (வழிநடத்தப்பட்டு), கடவுளின் மறைபொருள்களை புனித நற்கருணை மற்றும் மற்ற வழிபாட்டு செயல்பாடுகள் வழியாக நிறைவேற்றும் நம்பிக்கைக்குரிய பணியாளர்களாக இருக்கவும், மீட்பின் வார்த்தையின் பணியை பற்றுறுதியடன் நிறைவேற்றவும் விரும்புகிறீர்களா?

அருள்பணியாளர்கள்: ஆமென்.

இங்கேயும் மூன்று கூறுகள் முக்கியமானவை:

அ. முதல் வாக்குறுதி (கேள்வி 2) அருள்பணியாளரின் தனிநபர் வாழ்வையும், இரண்டாம் வாக்குறுதி (கேள்வி 3) அவரின் பணிவாழ்வையும் மையப்படுத்தி இருக்கிறது. பணிவாழ்வு 'மனித விருப்பங்களால்' உந்தப்படக்கூடாது. அதாவது, தான் செய்யும் ஒவ்வொரு (வழிபாட்டு) செயலிலும், 'எனக்கு என்ன கிடைக்கும்?' என்று அருள்பணியாளர் எண்ணக் கூடாது. 'இந்தப் பூசை வைத்தால் எனக்கு என்ன கிடைக்கும்?' 'வீடு சந்திக்கச் சென்றால் என்ன கிடைக்கும்?' 'இவரிடம் நான் நல்ல நட்பை வளர்த்துக்கொண்டால் எனக்கு என்ன கிடைக்கும்?' என்ற எண்ணங்கள் அறவே கூடாது. இப்படிப்பட்ட கேள்விகள் ஓர் அருள்பணியாளரை ஒரு முதலாளியாக ('capitalist') ('எதில் நான் இன்வெஸ்ட் செய்தால் எனக்கு அதிக பலன் கிடைக்கும?') அல்லது நுகர்வோராக ('consumer') ('இவரிடமிருந்து எனக்கு என்ன கிடைக்கும்?') மாற்றிவிடும். அருள்பணியாளர் தன் சகோதரர்கள்மேல் கொண்ட அன்பினால் உந்தப்பட வேண்டும். பங்குத்தளத்தில் பணியாற்றும் ஓர் அருள்பணியாளர் அந்தப் பங்குத்தளத்தின் 'பாஸ்' அல்ல. மாறாக, சகோதரர். அந்த நிலையில்தான் அவர் தன் திட்டங்களைச் செயல்படுத்த வேண்டும்.

ஆ.கடவுளின் மறைபொருள்களையே அருள்பணியாளர் நிறைவேற்றுகின்றார். 'மறைபொருள்' என்பதால் இங்கே நம்பிக்கை மிக முக்கியமானது. கடவுளின் மறைபொருள்கள் மேல் எனக்குள்ள நம்பிக்கை முதலில் ஆழப்பட வேண்டும். மேலும், இது கடவுளின் மறைபொருள் என்பதால், நான் என் மூளையைக் கசக்கி விடை கண்டுபிடிக்க வேண்டிய அவசியம் இல்லை.

இ. 'நம்பகத்தன்மை.' 'பற்றுறுதி.' மக்கள் தாங்கள் கஷ்டப்பட்டு சேர்த்த பணத்தை ஒரு வங்கியில் போடுகிறார்கள் என வைத்துக்கொள்வோம். அந்த வங்கியின் மேல் அவர்களுக்கு முதலில் நம்பகத்தன்மை வரவேண்டும். அந்த வங்கியும் தங்கள் வாடிக்கையாளரின் நம்பிக்கைக்குப் பிரமாணிக்கமாய் இருக்க வேண்டும். தாங்கள் மக்களுக்கு கொடுக்கும் வாக்குறுதியில் பற்றுறுதியோடு இருத்தல் வேண்டும். ஓர் அருள்பணியாளர் ஒரு வங்கி அதிகாரியைவிட அதிக பொறுப்பு கொண்டவர். நான் என் நண்பனிடமும் சொல்லத் தயங்கும் என் இரகசியத்தை, என் தனிவாழ்வை ஓர் அருள்பணியாளரிடம் பகிர்ந்து கொள்கிறேன் என்றால், அது என் குளியலறையை அவருக்குத் திறந்து காட்டுவது போன்றது. 'இதுதான் நான்!' என்று என்னிடம் மக்கள் தங்களையே முழுமையாக நிறுத்துகிறார்கள் என்றால், நான் எவ்வளவு நம்பகத்தன்மை கொண்டவராகவும், நான் தரும் வாக்குறுதியில் பற்றுறுதி கொண்டவராகவும் இருத்தல் வேண்டும்.

நீண்ட கதையை ஒற்றை வாக்கியத்தில் சுருக்கினால், எனக்கும் எனக்கும், எனக்கும் இறைவனுக்கும், எனக்கும் என் சகோதரர்களுக்கும் உள்ள உறவு என்பது ஒரு வாக்குறுதி. நான் காப்பாற்றும் ஒவ்வொரு வாக்குறுதியும் அருள்பணிவாழ்வு என்ற ஓவியத்தில் நான் தூரிகையால் தீட்டும் வண்ணக் கோடுகள். நான் தவறும் ஒவ்வொரு வாக்குறுதியும் அந்த ஓவியத்தில் நான் கத்தியால் இழுக்கும் கீறல்கள்.

'இந்தச் செல்வத்தை மண்பாண்டங்கள் போன்ற நாங்கள் கொண்டிருக்கிறோம். இந்த ஈடு இணையற்ற வல்லமை எங்களிடமிருந்து வரவில்லை. அது கடவுளுக்கே உரியது என்பது இதிலிருந்து விளங்குகிறது' (பவுல், 2 கொரி 4:7).

The Wicked and the righteous (John 7:25-30)

The first reading is taken from the Wisdom of Solomon, a Deutero-canonical book written in the context of Hellenization (Greek language, culture, religion, and philosophy) propagated by Alexander the Great. The author calls the Jews who left their religion to cling on to the Greek way of life wicked and calls those who clung to Judaism righteous.

Though the righteous were small in number, they were pebbles in the shoes of the wicked, who wanted to get rid of them at any cost. The author encourages the righteous to remain in their righteousness, giving them the message that God is at their side and he will not abandon them.

What are the harms that the wicked do to the righteous? (a) They consider them trouble; (b) They plot against them; and (c) They await their death.

The author concludes that it is not the plot of the wicked that wins, but the plan of God that wins in the end.

In the gospel reading, the first tension between the Jews and Jesus comes to an end. The conflict, which began with the event of Jesus healing a sick man at Bethesda, continues through Jesus multiplying the loaves. The Jews want to arrest Jesus and confine him, but they do not.

Both readings acknowledge the fact that there is a conflict between the wicked and the righteous.

The lessons for us are: Whatever evil befalls us, let us be firm because God is at our side; everything happens not according to the plot of the wicked but according to the plan of God.

Luke 4:24-30

2 Kings 5:1-15. Luke 4:24-30.

1. There was a debate show on Television; Too much familiarity can be a hindrance to family unity or not. Finally, the judgment was given saying Yes. The extended family that lives as neighbors fight very often and they separate themselves very often. That is called 'Familiarity Bias'. Sometimes the more familiar we are with someone the harder it is to actually see their goodness and the presence of God in their lives. (a) Familiarity will be a hindrance in our faith journey. People of Jesus’ hometown were so familiar with Jesus that they were not able to believe in Him. But,  two Gentiles – a widow of Zarephath and Naaman – who were distant became the examples of faith. In our lives as well, familiarity may distance us from God. 

2. Attitude of listening to Servants: Naaman’s attitude of listening to three servants could be appreciated and imitated. He listened to the servant girl of his wife, servant of his army, and servant of the Lord. Naman, an army commander, and soldier, listened to a girl, the Scripture says she is a foreigner, slave and little girl. Yet he listened to her. Prophet Elijah, discouraged and hopeless, was sent by the Lord not anywhere to the house of the poor widow, even though she did not have anything to eat, she was hospitable and gave him food and drink. What is our attitude toward listening to the familiar and small persons around us? sharpen your listening and learning. 

3. Spiritual Healing is greater than physical healing: Physical healing is good, but spiritual healing: Naaman starts his journey to Israel with a lot of gold and silver that he would ‘buy’ the healing. He didn’t know that healing was given free in Israel. The real treasure is self-realization. The miracle happens. His flesh becomes like that of a child. Naaman acknowledges that the God of Israel is the true God. Naaman’s physical healing turns out to be his spiritual healing. A person who was distant from the God of Israel becomes a believer. 

The Temptation of Jesus (Mark 1:12-15)

LECTIO DIVINA, FIRST SUNDAY OF THE LENT 2024

The Temptation of Jesus (Mark 1: 12-15)

12 The Spirit immediately (εὐθὺς) drove (ἐκβάλλει) Jesus out into the wilderness (ἐρήμῳ). 

13 He was in the wilderness forty days, tempted (πειραζόμενος) by Satan (Σατανᾶ);

 and he was with the wild animals; and the angels ministered (διηκόνουν) him.

14 After John was arrested, Jesus came to Galilee, proclaiming good news (εὐαγγελίῳ) of God, 

15 and saying, “The time (καιρὸς) is fulfilled, and the kingdom of God (βασιλεία τοῦ θεοῦ) has come near; repent (μετανοεῖτε), and believe (πιστεύετε) in the good news.” 

Basic Questions 

1. Why Gospel of Mark does not speak about three temptations? 
2. The Spirit immediately comes from where? How he is leading Jesus? 
3. Why he was in the wilderness (not the desert), for forty days, (not fifty days)?
4. Was Jesus tempted by Satan? 
5. Angels are present only in Mark, what they are doing? 
6. Where Jesus is using the Word of God? Coming out of the desert! The message is repentance/belief.

Synthesis: 

Understanding Mk 1:12-15: Jesus after Baptism, full of spirit, driven forcefully by the Spirit to the wilderness, to be tempted by the devil. He came not to be served but to serve, to give His life as a ransom for many, which means all. The sinless Son of God took my place when He was actually and severely tempted by Satan for forty days. Jesus proclaims good news, time has come, time of salvation, time of the Kingdom of God. Our response is repentance and belief.

CONTEXT

The Gospel reading for the first Sunday of the Lent is always the temptation of Jesus. The parallels to Mark 1:12-13 are Matthew 4:1-11 and Luke 4:1-13. Matthew treats the Temptation in 11 verses, Luke in 13 verses, and Mark in only 2. Mark is the basis of the composition (original) of Matthew and Luke. The idea that Mark presents the original tradition, out of which the longer accounts of Matthew and Luke were elaborated. The initial events of the gospel are Baptism, the temptation of Jesus and the proclamation of his ministry and here the journey of Jesus starts. Thus, Lent is a journey of repentance and faith, beginning with Ash Wednesday. 

Immediately: At once the Spirit sent him out into the desert, "At once," Immediately, straightway and directly after Jesus' baptism, he was driven by the H. Spirit. There is a close connection between two events Baptism and temptation. The Spirit doesn’t give Jesus time to celebrate his baptism. The Spirit who had descended so gently on Jesus in baptism in the form of dove, now drives him out into the desert wilderness. 

Immediately is a Mark’s favourite word. Because in Mark’s Gospel Jesus was portrayed as Son of Man to serve. God the Father sent Jesus the Son into the world to bring about the defeat of sin and death, and it is time to get on with the job. There will be time for celebration later—after the resurrection—when the job is finally done. 

Drove (ekballei): (Most of the times, in the Gospel, this term was used to refer the exorcism of the devils; Jesus drove out or cast out devils, this stronger verb is not used in other gospels). The Holy Spirit, who had anointed Jesus for His work, is the subject of this experience in the desert. It doesn't mean that Jesus went against His own will. The Father was not tempted, nor the Holy Spirit, Only the incarnate Son was tempted. but it was willed by Father and driven by Spirit. The idea is not that Jesus was forced against His will, or that he was reluctant to go and thus had to be driven. There was a strong urge of the Spirit met the consent of Jesus. Jesus was brought into his by his Father's own Spirit. The divine Spirit is the real initiator/protagonist of the event and not the devil. Here, as elsewhere in the NT and in Judaism, the devil is not simply dualistically God’s equal opponent. It is the plan of the Spirit that Jesus to be tempted by the devil, Spirit allows to be tempted by the devil. 

Wilderness:

Throughout OT and particularly in Israel’s history, the wilderness has been present. The Testing of Jesus in the New Testament and the testing of Israel in the Old Testament has a close link in Mark. Jesus spends forty days in the wilderness, as Moses spent forty days on Mount Sinai, where he received the Law. Elijah walked forty days and forty nights to the mountain of God, Horeb -with fasting into the desert. (1 Kings 19:8). Israel passed forty years in wilderness to reach the promised land. The wilderness is the testing period for the people of God. Israelites and Jesus have been tested in the wilderness. The difference between the two is in their response, for Jesus succeeds where Israel failed. 

Tempted: Jesus is tempted by Satan. The Greek word peirazo can mean tempt or test. To tempt is to entice a person to do what is wrong; to test is to give a person the opportunity to choose what is right. To tempt is to hope for failure; to test is to hope for success. Testing has precedents in the Old Testament (see Genesis 22:1-19; Deuteronomy 8:2-5).

Satan: it is not diabolos; Satan is a Hebrew word which means adversary or opponent or enemy. In mark’s Gospel, there is a specific Messianic secrecy, nobody knows the truth about Son of God, because it has to be secret. But only one knows better, the evil spirits. They know him. because he conquered them. 

Jesus was with “wild animals” and “the angels were serving (diekonoun) him”. The angels that we expected following Jesus’ baptism finally come to wait on (diekonoun) him. Diekonoun is the word from which we get the word “deacon” and has to do with service. Prophet Elijah was making a journey of forty days and forty night, when he slept, the angel provided the bread and he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.

The final clause of Mark 1:13 reads "and the angels were serving Him (Jesus)." This implies that Jesus conquered Satan when He was tempted. These angels were not sent to help Jesus in His temptation. Matthew 26:53-56 rules that idea out. Jesus could have asked the Father for the help of legions of angels. But He did not. He was tempted and suffered alone, all alone, in our stead.  The Temptation of Jesus is a great comfort for us. He was tempted vicariously for all men, though He was sinless. Read Hebrews 2:14-18 and 4:14.15. He was tempted IN ALL THINGS JUST AS WE ARE TEMPTED but He was without sin. What a comfort!

The Son could be tempted, because he became man. . . He alone (of the three persons of the Trinity), by his human nature, was made dependent on His Father. . . Temptation was possible for Jesus only from the side of his human nature. . . The greatness of the strength tested changes nothing about the reality of the test to which it is subjected. The strain applied is just as real when the strength endures it, as when the strength is too weak to endure it. Jesus as the Stronger stood unmoved under all the force that Satan, the strong one, could bring to bear against him. . . The test or temptation was real in every way and no illusion. . . When the test was made, the outcome was not in doubt for a single moment. Yet the agony and the death were real, though Jesus bore them triumphantly.

Proclaiming the good news (εὐαγγελίῳ): Jesus used Word of God is the sole instrument (in Mt 4 and Lk 4) which we must use in our constant fight with Satan. People cannot win in their struggle with their own flesh and Satan unless they hear the Word of God and keep it. For Mark, the Word of God is the good news/mission that you preach through the person of Jesus. 

Period of repentance (metanoia/shub)and belief: believing is not enough, it is a journey of changing one’s mind and heart towards the different direction. It is a spiritual U turn. 

Synthesis: Jesus after Baptism, full of spirit, driven forcefully by the Spirit to the wilderness, to be tempted by the devil. He came not to be served but to serve, to give His life as a ransom for many, which means all. The sinless Son of God took my place when He was actually and severely tempted by Satan for forty days. Jesus proclaims good news, time has come, time of salvation, time of the Kingdom of God. Our response is repentance and belief.

Transfiguration (Mark 9:2-9)

LECTIO DIVINA ON THE SECOND SUNDAY OF THE LENT

Context of the scene of transfiguration in Mark 9:

• Theophany event; Central page of the Gospel of Mark. 
• The turning point of Jesus’ ministry: Until now, teaching/healing Jesus, after this, he begins his journey to Jerusalem.
• The situation of disciples; misunderstanding the identity of the Master.

LECTIO: Mark 9:2-9 (NRSV), The Transfiguration

2 Six days later, Jesus took with him Peter and James and John and led them up a high mountain apart, by themselves. And he was transfigured before them, 3 and his clothes became dazzling bright, such as no one on earth could brighten them. 

4 And there appeared to them Elijah with Moses, who were talking with Jesus. 

5 Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us set up three tents: one for you, one for Moses, and one for Elijah.” 6 He did not know what to say, for they were terrified. 

7 Then a cloud overshadowed them, and from the cloud, there came a voice, “This is my Son, the Beloved; listen to him!” 

8 Suddenly when they looked around, they saw no one with them anymore, but only Jesus. 

9 And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead. 

Meaning of some of the Root words:

• Μεταμορφόω – a complete change (not a mere change, but a transformation), a caterpillar is transformed into a butterfly.
• Καλός – beautiful by appearance, uncertain beauty
• Σκηνή – tent or roof (in OT it referred to the Tabernacle, where dwelling presence of God)
• ἐπισκιάζω – overshadow (Mary was overshadowed by the power of the Holy Spirit)

Context: 

• Theophany event: god the father manifestation, Central page of the Gospel of Mark. 
• Immediately before the transfiguration, Peter confessed that Jesus was the Messiah (8:27-30), and Jesus foretold his death and resurrection which Peter expressed serious objection (8:31-33).
• The Transfiguration is the turning point of Jesus’ ministry: after this, Jesus is faster, Until now, Jesus has been teaching and healing. Now he will begin his journey to Jerusalem, where he will die.
• Situation of disciples; until now they have not understood the identity of Jesus, son of God and son of man, Peter confessed that he was the Messiah, but partially. They forbid that he should not suffer/die. For the disciples, this scene gives hope, encouragement and reason. 

Before and after this section there is a healing of a blind man (8:22-26; 10:46-52)—but the disciples remain blind throughout. They misunderstand throughout the gospel unless undergo the same journey in their life.

During the transfiguration itself (vv. 2-9), Jesus does not speak even one word. The transfiguration reaffirms Jesus’ identity, reveals his glory, and calls the disciples to listen to him. it is an anticipation of his glory, but not real, he starts his journey again going down. Jesus is the messiah—the Son of God.

“After six days” (v. 2a) is another way of saying “on the seventh day.” Sabbath day. God created the world and man for six days and he rested. They go to the mountain on that day. 

“Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves” (v. 2b). Peter, James, and John constitute Jesus’ inner circle. Jesus chose them to accompany him at special occasions, such as the healing of Jairus’ daughter (5:37) Jesus’ apocalyptic prophecies (13:3), and Gethsemane (14:33). Mark double-emphasizes that, on the Mount of Transfiguration, Jesus leads these three “apart, by themselves” (v. 2), their solitude signaling an event of great significance.

“up onto a high mountain” (v. 2b). The high mountain is more significant theologically than geographically. Mount Hermon or Mount Tabor are the possibilities, but Mark does not count it important to tell us its name. mountain is the place of God experience.

Figure of Moses: Is there anyone in OT, who met God face to face? His face was shining? This account closely parallels the story of Moses at Sinai (Ex 24, 34). Three men accompanied Moses (Ex 24:9; Mark 9:2). A cloud covered the mountain for six days, and God spoke from the cloud (Ex 24:16; Mark 9:2, 7). Moses saw, at least in part, God’s glory (Ex 33:17-23; Mark 9:3). When he came down from the mountain, the skin of Moses’ face shone dazzling bright (Ex 34:30; Mark 9:3), The people of Israel were afraid (Ex 34:30). On coming down from the mountain, Moses encountered faithless “disciples” (Ex 32:7-8; Mark 9:14-29).

Changed - “and he was changed into another form in front of them” (v. 2c). On this high mountain, Jesus is transfigured (metemorphothe—changed or transformed) before them. Metemorphothe is the Greek word from which we get our word metamorphosis, which we use to describe the process by which a caterpillar becomes a butterfly—a truly dramatic transformation.

Incarnation gave him another appearance, but now fully transformed, It simply reveals Jesus’ true identity—an identity that he had from the beginning (Luke 1:31-35; John 1:1-4). Suddenly, the disciples are suddenly able to see Jesus’ glory—glory that Jesus always possessed but that has been veiled until this moment.

Jesus’ clothing becomes dazzling white, like the snow-white clothing of the Ancient of days in Daniel 7:9. In that account we read: he saw the vision of four beasts, afterwards there is son of man, who clothed white as snow, dazzling white, it was prophesied by Daniel many years ago, the son of man was wearing white as snow, 

The glimpse of Christ’s glory at the transfiguration speaks more loudly than any words to promise these disciples that Jesus’ prediction of suffering and death is not the whole picture. Jesus will undergo suffering and death, as well his disciples, but their final destination will be glory.

“Elijah and Moses appeared to them, and they were talking with Jesus” (v. 4). The order of the names is the reverse of what we would expect. Moses came first chronologically, and was the more important of the two. It could be that Mark puts Elijah first because he is remembering God’s promise to send Elijah before the coming of the Day of the Lord (Malachi 4:5). Matthew and Luke, who both use Mark’s Gospel as one of their key sources, “correct” Mark’s order (Matthew 17:3; Luke 9:30), placing Moses’ name before Elijah’s.

It has oft been noted that Moses was the great lawgiver and Elijah the great prophet, so these two men embody the Law and the Prophets. However, if Mark intended them to embody the Law and Prophets, we would expect Moses’ name to appear first so that we would have the traditional order, Law and Prophets, rather than Prophets and Law.

Tent means tabernacle, such as those in which Jews dwell to observe the Feast of Booths or Tabernacles (Leviticus 23:42-44), which commemorates the Ex and the wanderings of the Israelites in the wilderness. Peter is suggesting to celebrate the Feast of Booths had taken on an eschatological flavor, promising Israel’s deliverance (Evans 242).

“A cloud came, overshadowing (episkiazousa) them” (v. 7a). Throughout scripture, clouds symbolize the presence of God, beginning with the pillar of cloud that led the Israelites through the wilderness by day (Ex 13:21). The most obvious parallel is the cloud that covered Mount Sinai when Moses ascended it (Ex 24:15ff), but clouds are associated with the presence of the Lord in both testaments (Ex 13:21-22; 16:10; 19:9; Daniel 7:13; Mark 9:7; 13:26; 14:62; Luke 21:27; Revelation 1:7; 14:14-16).

It is the same verb that is used to describe the power of the Most High overshadowing Mary (Luke 1:35), which resulted in her conceiving the child who would be the Son of God/Son of Man.

“This is my beloved Son” (v. 7c). These are very nearly the same words that God spoke at Jesus’ baptism, except that at the baptism God addressed Jesus, while on this mountain God addresses the disciples.

“Listen to him!” The disciples need to hear that. Repetition of theophany at baptism. Jesus has told them that he will suffer and die (8:31-33), but they did not listen. Even after this voice from the cloud says, “Listen to him!” they will fail to hear Jesus when he speaks of suffering and death (9:31; 10:33-34). The path that Jesus will take is so different from their expectations that they cannot accept his words. It is interesting to note that, just before the transfiguration, Jesus healed a blind man (8:22-26). Shortly after the transfiguration, he will heal another blind man (10:46-52). The disciples, however, continue not to see—not to hear—not to listen. Only after the resurrection-Emmaus experience will they begin to understand that the way to glory is through suffering and sacrifice, while breaking bread, their eyes will be opened.

“Suddenly looking around, they saw no one with them anymore, except Jesus only” (v. 8). Suddenly Elijah and Moses disappeared. Only Jesus remains because only Jesus is needed. The disciples find themselves, not alone, but in the presence of the Beloved Son of God. Elijah and Moses were no longer needed.

V. 9a: They were coming down from the mountain. It becomes difficult for the disciples to come away from fantasy to reality, It is necessary to descend into the everyday world of work and responsibility and commerce and ordinary people. Transfiguration is a beautiful/overwhelming experience of only some time, spent in contemplation and glory. But it is not a reality. Coming down from the mountain, very soon Jesus will climb another mountain Golgotha, his garments streaming with white light, will be thrown. There will not be the voice of theophany from God, but there will be the silence from god. Disciples were pleased to be near him, they would escape from him. This is the paradox of two realities of life.  

“he commanded them that they should tell no one what things they had seen: In Mark's Gospel, Jesus always kept the messianic secrecy: Earlier, Jesus told the demons not to make him known (3:12). Disciples should not speak about the master until every thing is fulfilled through his death and resurrection. Only after that, the disciples should follow the life of their Master.