I. Theme – How we can be empowered by our relationship with God
“ The Transfiguration ” – Fra Angelico (1440-1442)
“About eight days after Peter had acknowledged Jesus as the Christ of God, Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white.” –Luke 9:28:29
The lectionary readings are here or individually:
Old Testament – Exodus 34:29-35
Psalm – Psalm 99
Epistle – 2 Corinthians 3:12-4:2
Gospel – Luke 9:28-36, [37-43a]
Today’s readings help us see how we can be empowered by our relationship to God. The Gospels speak about experiences with God and Jesus. In Exodus, we witness the physical transformation of Moses after spending time in God’s presence. In 2 Corinthians, Paul speaks of being transformed into the likeness of God. In the gospel, Jesus is transformed, his glory revealed and his mission affirmed by a voice from heaven. Ultimately the disciples will need transformation also.
The season after the Epiphany concludes with one of the most powerful epiphanies of all – the Transfiguration. This story comes at the center of Luke’s story, between Jesus’ baptism and his resurrection.
Luke’s account of the transfiguration points back to Old Testament parallels and forward to Jesus’ death, resurrection and ascension. As is such it brings in a new dimension of Jesus and a new relationship that the disciples would have with him. Their experience so far has been of Jesus the teacher, the healer, the miracle-worker. Now they are seeing a new vision of Jesus, a new understanding of him as the Christ – as one who would venture to Jerusalem , be killed but then resurrected .
They are still not on board. Peter, however, still wants to avoid the difficulty of the journey to Jerusalem and its ultimate consequences. The mission of Jesus is not about worshipping at shrines or even the practice of religion. The mission of Jesus is about death and resurrection.
The disciples found the journey in the beginning was easier—they left everything to follow him, and to follow meant to learn his teachings and to live his ways. But now the journey will become much harder
Even faithful Christians wonder if God is absent at times, or busy somewhere else. Massive evil, brutal violence and rampant greed seem to smother any slight glimmers of spirituality. Luke’s audience may have had similar concerns, so he stresses for them the necessity of Jesus’ journey to Jerusalem and eventual passion there. The transfiguration offers the disciples an experience of hope and confidence that will sustain them while they wait for Jesus to return.
As Christ laid down his life for us, so we are called to give of our life to him, to give up being first, to give up our wants and desires to serve others. And like Christ, we will be called to give all for the sake of God’s love of the world. How do we live this transfiguration in our lives? How do we share what our faith means to us? It is more than a conversation that can be controversial. This is our very lives. Do we let it shine, or do we hold it back? Do we still misunderstand? How will you live out your faith differently this Lenten season?
II. Summary
Old Testament – Exodus 34:29-35
Today’s account explains the purpose of Moses’ regular practice at the tent of meeting. Moses had asked to see God’s glory (33:18-23)
God’ name was unpronounceable, and whose face could not be seen. Thus Moses is portrayed as having an effect of his having conversed with God. Moses encountered God. Moses’ face shines because of his encounter with God, with the tablets of the covenant in his hands, but at first he does not know that his face is shining. Apparently his ongoing communion with the lord imparted a continuing revelation of divine glory. That vision of glory so transfigured Moses’ face that he had to wear a veil.
The shining (transfiguration) seems to become of such a temporal nature that the Israelites could see it as well. Once Moses has related all that God wished to relate to Israel through him, he veiled his face once again. This reading has a direct relationship to what Luke attempts to communicate in his Gospel
Moses’ experience became a type of the glory of the new covenant. Unlike Moses’ radiance, which would fade, believers behold the lord’s glory and are being transformed into the lord’s likeness with a glory that always increases.
Psalm – Psalm 99
Psalm 99 is a hymn celebrating God’s kingship. It’s three stanzas, each close with a refrain about God’s holiness (vv. 3, 5, 9). The first stanza (vv. 1-3) celebrates this holiness as revealed by God’s kingship, the second (vv. 4-5) as revealed by God’s justice, and the third (vv. 6-9) as revealed by God’s faithfulness in history.
Moses and Aaron represent the priests and Samuel the prophets who intercede for the welfare of the people. The references to the sacred ark (vv. 1, 5) indicate that the psalm was probably written before the exile into Babylon.
The song sings of the priests, those who have been faithful not only in following God’s ways but in leading others to God, in speaking on behalf of God to the people, in declaring God’s reign, and in worshiping God. So we look to their example as we follow God and worship God
The first five verses of this psalm have a cosmic outlook as they honor the God who is enthroned upon the cherubim. Most ancient near eastern gods were depicted as standing on a strong beast. God’s strength is noted in the trembling not only of the earth, but also of the people themselves. The people, it seems, are quoted in the psalm, with the words of praise with which they extol God, Great and fearful, God is holy
In verse six, however, the aspect changes to a more national one. Moses and Aaron, and Samuel (prophets and priests) are the context of the national memory. Implied in these verses is the wandering in the wilderness and the worship on Mt. Zion. Here the focus is specifically on the God of Israel.
Epistle – 2 Corinthians 3:12-4:2
Paul contrasts the permanence of the new covenant with the temporary nature of the old coven. The account in Exodus 34 implies that Moses put a veil over his face to shield the Israelites from the brightness of the covenant, but Paul sees the veil as a cover for the fading of the brightness. That transient glory has been surpassed by the glory of Christ.
2 Corinthians 3:12-4:2 uses the image of Moses veiled as an example of how we are not to be anymore. We are to let go of the veil, to reveal our encounter with God through Jesus Christ, to let our experience with God shine through. When we are focused inward, about what others think, we cannot follow God fully.
The writer of this passage uses this image of Moses veiled as what happens to our minds, even when we read the scriptures attributed to Moses: we read with a veil over our minds when we are turned inward, away from the concerns of the world and away from the call of God. The veil is removed when we turn to Christ, when we see God reflected in us, and we shine outward God’s goodness, mercy, justice and love
Paul also uses the veil as a figure for the Jews’ lack of understanding of the new covenant. “When one turns to the lord” (v. 16) refers to the intimate conversation of Moses and God in Exodus 34:34, “whenever Moses went in before the lord,” then the veil was removed.
Paul does not differentiate sharply between “the lord” (the risen Christ) and “the Spirit”—both indwell believers and the Church. The unveiled Christians see God’s essential character in Jesus, and through the Spirit are being transformed into the same image.
Gospel – Luke 9:28-36, [37-43a]
Luke 9:28-36 contains the story of the Transfiguration The transfiguration is punctuated with mystical signs–the mountain is mentioned twice, clouds three times, the voice of God twice. We are definitely removed from the world of every day human experience and are in the presence of the divine. The transfiguration was a mystical experience for the disciples. It prepared them for the inevitable sufferings which they would soon encounter on the way to Jerusalem. They are assured, however, that suffering and death will not be the final word. They have been given a vision of Christ’s ultimate victory to sustain them
The primary source is Mark (9:2-8). In Mark, Jesus makes his first passion statement in 8:27, followed by a call to take up one’s cross, followed by transfiguration. Luke changes Mark’s "six days" to "eight days." This identifies transfiguration even more strongly with resurrection. The "eighth day" was known as the Day of the New Creation in the early church. The transfiguration is a proleptic sign of that New Creation.
Luke’s account of the transfiguration points back to Old Testament parallels and forward to Jesus’ death, resurrection and ascension. Moses and Elijah, who represent the law and the prophets—both fulfilled by Jesus—speak with Jesus “of his departure,” literally his exodus, the new exodus he will lead through his death. The new exodus is accomplished through Jesus’ death, resurrection and ascension. Jesus’ glory is his own (9:32), not a reflected glory as Moses’ was. For Luke, the mission of Jesus is a type of exodus. As Moses led the people from slavery into freedom, so Jesus would do likewise. This "exodus" would be "made full" in Jerusalem. Jesus would be killed in Jerusalem, but he would be resurrected there also. The transfiguration thus gives fresh imperative to Jesus’ association with Jerusalem.
Luke’s transfiguration scene places a premium on the motif of sight We immediately link the story of Moses, but the Gospel accounts say that the appearance of Jesus’ face changed. His clothes become dazzling white—perhaps they seemed bright—but we don’t know what Jesus’ face looked like.
God’s voice confirms what it proclaimed at Jesus’ baptism. He is beloved and God is well pleased. Now the word "chosen" is used. Jesus is the Son, the Chosen, fulfilling the roles of Moses, of the Davidic king and of the servant. Not only the visual is emphasized but also the auditory. The disciples are to listen to him as to the promised “prophet like Moses” (Deuteronomy 18:15, 18) whom God would send.
Hear him!" God says. Having seen "his glory" (9:32), they are now to hear not only what the Chosen One has to say in the future, but also what he has just said about the costs of discipleship. As Luke had explicitly connected the transfiguration story to Jesus’ words about suffering, he now intends the disciples to hear the necessity of taking up their cross (9:23-26
Peter, James and John encounter Jesus in a new way on that mountain, and that experience changes their understanding of Jesus and their relationship with him. Instead of the encounter being reflected in their faces, as with Moses, it is reflected in their experience with Jesus. Their experience so far has been of Jesus the teacher, the healer, the miracle-worker. Now they are seeing a new vision of Jesus, a new understanding of him as the Christ. And they don’t quite know what to do with it.
Because Jesus is with Elijah and Moses, Peter offers to make them all three dwellings to be under. Peter, however, still wants to avoid the difficulty of the journey to Jerusalem and its ultimate consequences. The mission of Jesus is not about worshipping at shrines or even the practice of religion. The mission of Jesus is about death and resurrection.
The optional continuation of the text helps us to complete the journey down from the mount. Luke makes it clear that there is still work to do between the glories of the mountain and the sufferings of Jerusalem. The story is one of faith (I begged your disciples to cast it out but they could not do it).
Jesus answered, "You faithless and perverse generation, how much longer must I be with you and bear with you? Bring your son here."Jesus’ comment is harsh, and it makes us wonder as to whom it was directed. Was it the on-going need of the people, the lack-luster faith of his followers, or sheer fatigue? Perhaps it is of no consequence, for what was not accomplished on the mountain (the understanding of Peter) is accomplished ten-fold here, “And all were astounded at the greatness of God.” The ancient church loved this story because it brought together so many aspects of holiness of life: exorcism, faith, and prayer. It is the reality of what we must do when we leave the “beauty of holiness” on a Sunday or Holy Day, and return to the difficulties of life
III. Articles for this week in WorkingPreacher:
Old Testament – Exodus 34:29-35
Psalm – Psalm 99
Epistle – 2 Corinthians 3:12-4:2
Gospel – Luke 9:28-36, (37-43)