February 10,
2002
Last Sunday after Epiphany /
Transfiguration
LECTIONARY
READINGS
from the Revised Common Lectionary
Exodus 24:12-18
Psalm 2 or Psalm 99
2 Peter 1:16-21
Matthew 17:1-9
The underlined text will take you to another sermon on the gospel text.
Mountain Top Experiences
Exodus 24:12-18, Matthew 17:1-9,
2 Peter 1:16-21
What happens when you try to picture our scripture reading from Exodus?
If you are like me, perhaps you can see the majestic figure of Charlton Heston - or more correctly - Moses - coming down the amazing Mountain of God with flowing white hair and spellbinding. His gaze freezes a crowd reveling around a golden calf. The glory of God resides in and through the whole scene and tension fills the screen as the people gasp with fear when Moses. He holds the tablets with the ten commandments engraved by the fiery finger of God high above his head and the blazing righteousness of God engulfs not only the characters in the scene, but all who are watching as Moses sends the tablets crashing to the ground in anger! ¹
In his classic film of 1956, Cecil B. DeMille's "swan song" is fixed in the minds of millions. When we picture Moses, we see a Charlton Heston fresh from the creative work of studio make-up. The process of Moses' transformation which begins at a burning bush is fully realized in a "mountain top experience." The young Moses of Pharaoh's court is transformed into a larger than life leader who comes down from the mountain bearing the stamp of the Holy One of Israel in his visible being.
But even Cecil B. DeMille does not quite capture the power of the words of scripture:
The glory of the LORD settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in the sight of the people of Israel.
[Ex. 24:16-17]
There is something powerful in biblical images of mountains where God meets with mere mortals. Each of our texts today speaks of a mountain where the glory of God connects with the frailty of humanity, lives are transformed, and the majesty of God is brought closer to a broken world.
When we think of transfiguration, we generally think of Matthew's words:
Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. [Matt. 17:1-2]
For our reflections today, I want to stretch our understanding of transfiguration. True enough, transfiguration is what took place on the mountain when Peter, James and John saw Jesus transfigured before their eyes and the glory of God shone through. Peter, James, and John get a glimpse of the reality of the One they had come to know. It was powerful, fearful and absolutely life-changing.
But transfiguration is not limited to what happened to Moses on the mountaintop or to Jesus on the heights of Mt. Tabor. Transfiguration is what happened to those who accompanied Moses and Jesus and it is what happened in the world through the witness of those who saw the glory of God revealed.
The writer of 2 Peter says, "...we had been eyewitnesses of his majesty." [1:16]
John affirms at the beginning of the gospel , "...we have seen his glory, the glory as of a father's only son, full of grace and truth. [John 1:14]
***
Here's a key to understanding the full meaning of transfiguration. The word for transfiguration used in the New Testament is the word translated by our English word, "metamorphosis." Metamorphosis can mean "transformation" or "transmutation." The word is used four times in the New Testament. It is translated twice as, "transfigured," and twice as, "transformed."
Here are all four instances. (Isn't it nice when we can actually do a study of every occurrence of an important biblical word in such a short time?)
Matthew 17:2 - And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white.
Mark 9:2 - 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.
Romans 12:2 - Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God--what is good and acceptable and perfect.
2 Cor. 3:18 - And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.
Transfiguration as we see it in the experience of the disciples with Jesus on the mountain is not an end in itself. Moses' experience on the mountain with God was not simply a great event for Moses.
Moses' transforming experience in the presence of a Holy God was brought down from the mountain to become a part of the life of the people of God. Israel was called out of Egypt to live in covenant with God and become a witness to the world as God's transformed people.
***
The transfiguration of Jesus on the mountain brings together the brilliant reality of the kingdom of God and the broken condition of the kingdom of this world. It is as though the two realities are joined together on the mountain. This makes possible the transformation of Jesus followers who will then bring the message of God's transforming power to the world.
A glimpse of the true nature of the Son of God breaks through as his face shines like the sun and the two central leaders of Israel's history join him in the presence of Peter, James and John.
The experience of the three disciples is the experience of anyone who gains a glimpse of the divine reality. It is too brilliant, too powerful... they fall to the ground and are overwhelmed by fear.
It has happened throughout scripture. When mortals encounter the reality of a Holy, Awesome God, they are stricken with fear.
When Isaiah had a vision of God, he exclaimed, "Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!" [Isaiah 6:5]
Peter himself had encountered the reality of who Jesus was when the miraculous catch of fish after a night of catching nothing changed Peter's life forever. "When Simon Peter saw it, he fell down at Jesus' knees, saying, "Go away from me, Lord, for I am a sinful man!" [Luke 5:8]
Perhaps the most striking experience of all is that of John in Revelation as he sees the risen and glorified Son of God who delivers a vision of the final victory of the kingdom of God.
Then I turned to see whose voice it was that spoke to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands I saw one like the Son of Man, clothed with a long robe and with a golden sash across his chest. His head and his hair were white as white wool, white as snow; his eyes were like a flame of fire, his feet were like burnished bronze, refined as in a furnace, and his voice was like the sound of many waters. In his right hand he held seven stars, and from his mouth came a sharp, two-edged sword, and his face was like the sun shining with full force. When I saw him, I fell at his feet as though dead. But he placed his right hand on me, saying, "Do not be afraid; I am the first and the last, and the living one. I was dead, and see, I am alive forever and ever; and I have the keys of Death and of Hades. [Revelation 1:12-18]
Here, in their "mountain top experience" with Jesus, the disciples encounter the divine glory that sends them to the ground in fear -- but this experience will eventually transform them and send them to the world in power. Our epistle reading from 2 Peter says on behalf of the great apostle:
"...we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, "This is my Son, my Beloved, with whom I am well pleased." [vv.16-17]
The medium of transfiguration becomes the message of transformation as the writer continues:
"We ourselves heard this voice come from heaven, while we were with him on the holy mountain.... You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. [VV. 18-19]
"We ourselves heard..." What takes place on the mountain top must eventually be translated into the day to day lives of God's people. "You will do well to be attentive..." are not words intended for the immediate readers of 2 Peter. They are words for you and me. We also, "will do well to be attentive" to the reality of what took place in the transfiguration of Jesus. This is the message of God's own beloved Son who came to a broken world that it might be transformed!
Moses, Peter, James and John all had to come down from their glory filled mountain top experiences to a fractured world in need of redemption. The mountain top experience was not given so that they could remember the day with amazement and excitement.
"Wasn't that something?" I can imagine Peter exclaiming and John replying, "Indeed it was Peter. I'll never forget it - if only we had taken a camera with us!"
No... it was not an experience to remember nearly so much as it was a reality to proclaim. "We have been eyewitnesses..." they said - and - "You will do well to be attentive!"
***
And so we must.
The gospel reading says, "As they were coming down the mountain, Jesus ordered them, "Tell no one about the vision until after the Son of Man has been raised from the dead."
But the time for silence has been over for almost 2000 years! Now... it is time to tell the story... to share the good news of the transforming power of the faith we share. Just like Moses, Peter, James and John, we encounter the glory of God in the transfiguration of Jesus Christ - and just like Moses, Peter, James and John, we come down from the mountain of worship and praise to engage the world on behalf of God!
And remember this key truth about sharing the good news of God, "The words of good news are not fulfilled until they bring about the deeds of faith!"
| ¹ Sometimes an image conveys more than our words. Click on the image of Charlton Heston as Moses on the right for a larger image which could be printed out. Transfiguration or transformation is that which takes place between the Moses of Pharaoh's court and the Moses of God's mountain. |  |
Moses is called to come up into the mountain where he is engulfed by the glory of God. He remains with God, unseen for forty days and nights. As Jesus fasted in the wilderness, Moses was without food or drink for forty days. There is a strong relationship between Moses and Jesus - Moses brings the word (law) of God to the people and Jesus comes to the people as the word incarnate. As Moses led the people in their wanderings to the entrance to a new and promised land - so also Jesus dies on this side of eternity to lead us to a new and promised land.
When Jesus ascends the mountain with Peter, James and John, it is instructive that Moses is there with Elijah talking with Jesus.
There is a sense of fullness and completeness in the ides of "forty" in the bible.
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Forty days and nights of rain and then forty days of flood in Genesis 7 completes God's purging of sin from the earth.
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The Israelites wander in the wilderness for forty years as God purges the nation of those who refused to trust God's promise of a promised land.
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David rules over Israel for forty years. (2 Sam. 5:4)
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Jesus fast of forty days and nights parallels the forty days of Moses' fast. (Matt.4:2)
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After his resurrection, Jesus is with the disciples for forty days before his ascension - during which time he teaches them. (Acts 1:3)
The cloud and fire are signs of God's presence and God's glory. Though his presence strikes awe and fear into the human heart - it is after all "like a devouring fire" - yet the cloud and fire bring comfort because God is present and God is protector. The pillar of could by day and fire by night was the sign of God's presence which was Israel's protection and comfort throughout the wilderness wanderings.
Choose the NIV reading at Bible Gateway for IVP commentary on this text
A student in my Greek - Matthew seminar asked the professor (Rodney Branton), "What do you take the transfiguration story to mean?" Professor Branton replied, "What would you like it to mean?"
He rightly pointed to the fact that this passage is among the more difficult passages in the gospels in terms of historical and theological questions. If the story is completely allegorized, it can mean whatever the interpreter wants. One teacher in a religious fringe group used it to show that we can communicate with persons who have died (like Moses and Elijah) through séances. Others like Bultmann (Synoptic Tradition) have sought to find a source for this story other than the setting suggested in the synoptic gospels. Bultmann suggests that this is actually a misplaced resurrection story. Some suggestions of the meaning of this account carry the symbolism and allegory way beyond what is characteristic of Matthew.
All three synoptic gospels report the story (Mark 9:2-8 and Luke 9:28-36). Even though Luke has minor differences with Matthew and Mark. Luke is the only one to say Jesus took Peter James and John up on a mountain to pray. Mark and Matthew each have unique minor details concerning the event on the mountain.
Significantly, all three synoptics place the story after Jesus' strong call to discipleship and all close with Jesus words, "Truly, I tell you, there are some standing here who will not taste death [...before they see the Son of Man coming in his Kingdom" - MT], [...until they see that the kingdom of God has come with power" - MK], [...before they see the kingdom of God" - LK] Just previous to this was Peter's identification of Jesus as the Christ. [Mt. 16:13-16]
We see the Confession of Caesarea-Philippi, the call to discipleship and now the Transfiguration as a natural progression and turning point after which the self-disclosure of Jesus as Christ is more and more evident. The account fits the old hymn... "Blessed assurance, Jesus is mine! O what a foretaste of glory divine!" The glory of the mountain top is nourishment for the remainder of the journey which will become increasingly difficult. The cross carried will become heavier as the weeks move on. Luke in fact has Moses and Elijah talking with Jesus about the things that will happened in Jerusalem. [Lk. 9:30-31]
v. 1 "Peter, James and John..." The question is frequently raised as to why Jesus chose these three to become a sort of "inner circle". They accompany Jesus into the bedroom of Jarius' daughter and into the depths of the Garden of Gesthemane. Peter is understandable in light of his primary role in the infant church. The others are among Jesus' first disciples. The reasons will never be fully known, but the reality is that even Jesus chose a very limited few to enter the core of his personal / human self. Jesus called the twelve "friends" -- then there are those who go beyond friendship and become partners in our soul's journey.
v. 2 "Transfigured" from "ìåôáìïñöüù - or - metamorphoô " Implies a complete transformation - as in Rom. 12:2 "Be not conformed to this world, but transformed" Paul uses the same word which is translated "transfigured" in Mt. 17:2. See alternate sermon idea on this text below -- "Transformation Inc."
v. 3 "Moses and Elijah..." There are several homiletical possibilities to explore in the joining of Jesus, Moses and Elijah in the transfiguration. Jesus' three "inner core" disciples are a party to a vision of the fulfillment of the plan and purposes of God. Jesus is the New Moses who leads the people out of bondage. The reading from Romans emphasizes the fact that Abraham's true descendents are of every nation. Elijah is the one who points to Messiah -- the forerunner. Using the synoptic parallels, Luke has the three discussing Jesus' "departure" which will take place shortly in Jerusalem. The heart of this pericope is "fulfillment" of the whole intent of the biblical drama. The three "heavenly" beings and the three "earthly" beings speak of an amazing conjunction of the human and the divine on this mountain top. This speaks to the difficulties many see in this passage. One might conclude, "Of course this experience for Jesus' inner three is necessary -- in light of what would take place over the next days and weeks. It is this vision that will carry them through the tough times. You might use this theme for a sermon on, "Keep On keeping On!"
v. 6 Peter, James and John are suddenly confronted with the presence of God and see Christ in all of his glory. It is more than enough to send them to the ground on their faces in fear and trembling. The experience calls to mind Rudolph Otto's, "The Idea of the Holy" This is undiluted worship of the soul in the presence of a Holy God! A friend once said to me, "If you haven't trembled in your boots before God, you may have missed out on the fullness of worship."
v. 9 "Tell no one..." The "Messianic Secret". Some commentators have suggested that the "Messianic Secret" is due to the fact that Jesus never claimed to be Messiah. We disagree. John 6:14 speaks of the intent of the people to make Jesus "King by force". Additionally, the idea of Messianic appearance is not understood even by the followers of Jesus. In the post-resurrection account of Jesus speaking with his disciples [Acts 1] -- the disciples are still asking if Jesus will restore the kingdom. i.e. Israel's dominance. The clue to the issue is in Jesus enjoining the three not to tell of this vision until he has been raised from the dead. Can this be ex-eventu? Of course -- but to suggest the weaving of such an elaborate reconstruction by the earliest redactors of the synoptic tradition defies the imagination of anyone who has ever served on a church or denominational committee!
2 Peter has historically been the most contested book in the New Testament canon with few scholars holding to the apostle Peter as the actual author. Some, like D.A. Carson in the New International Version Bible Commentary, see the possibility of writing by an amanuensis. There is no reference to 2 Peter in the earliest church until Origen in the late second century. There was strong debate during the time of the reformation over Petrine authorship of the epistle and its place in the cannon.
Nevertheless, " ... the church finally settled the issue of 2 Peter's canonicity. D.A. Carson writes: authorship and canonicity were closely related in the ancient church's decisions about canonicity. Seven NT books--Hebrews, James, Jude, 2 Peter, 2 and 3 John, and Revelation--were recognized as canonical only after a certain amount of discussion. The other twenty books had almost universal early acknowledgment. But many other books were known and widely circulated in the early church. Some were highly regarded (e.g., The Shepherd of Hermas) but were never recognized by the church as Scripture. By the time of Cyril of Jerusalem (c. 315-86), 2 Peter was considered canonical; and Cyril's acceptance of it as well as its acceptance by Athanasius, Augustine, and Jerome settled the issue for the early church. These leaders acknowledged 2 Peter to be Scripture because the evidence, both internal and external, showed its solid worth." [NIVBC - 2 Peter]
It is clear that there is a strong connection between the letter of Jude and 2 Peter. Lots of discussion has been had over which depended on the other or whether there might have been a third common source. In either case it is late in the life of the earliest church, Paul's writings have been gathered to a degree and questions are growing about the delay of the coming of Christ again in glory.
It is to a more seasoned church that Peter writes his strong condemnation of heretical teaching and encouraged the Christian community to remain strong and committed to Christ. "We did not follow cleverly devised myths," he says, "... we had been eyewitnesses of his majesty." The words of encouragement and exhortation are timeless, "You will do well to be attentive to this as to a lamp shining in a dark place..."
A Call To Worship (Based on Psalm 99)
L: God
reigns over all the earth,
P: Let all people give thanks and
praise!
L: The Lord our God is
Awesome and Holy,
P: Let us worship the
name of the Lord.
L: Holy and righteous is the Lord
our God,
P: Let all the earth
worship the name of the Lord!
A Prayer of Confession
O most merciful God, Father of our Lord Jesus Christ; who pardons all such as truly repent and turn to You; humbly we confess our sins and implore Your mercy. We have not loved You with a pure heart fervently; neither have we loved our neighbor as ourselves. We have not done justly, nor loved mercy, nor walked humbly with You, our God. Have mercy upon us, O Lord, according to Your lovingkindness; according to the multitude of Your tender mercies, blot out our iniquity. Create in us a clean heart, O God; and renew a right spirit within us. Cast us not away from Your presence; and take not Your Holy Spirit from us. Restore to us the joy of Your salvation; and uphold us with Your free Spirit. Amen.
Assurance of Pardon
The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners. Therefore, if any one is in Christ, he is a new creation; the old has passed away; behold, the new has come. Amen.
A Prayer of Thanksgiving
Almighty
and eternal God,
You are hidden from our sight:
You are beyond the understanding of our minds:
Your thoughts are not as our thoughts;
Your ways are past finding out.
Yet You have formed our minds to seek You:
Yet You have inclined our hearts to love You:
Yet You have made us restless for the rest that is in You:
Yet You have planted within us a hunger and thirst that makes us
dissatisfied with all the joys of earth.
Lord
God, we praise and magnify Your name that You have set Your seal upon our
inmost being. We bless You
for that knocking at our hearts' doors that warns us of Your waiting
presence. We bless You for
Your hand upon our lives, knowing that there is no greater blessing,
through Jesus Christ our Lord. Amen.
(adapted
from John Baillie)
A Prayer of Dedication
O Lord our God, who gives so liberally to us: Teach us to give cheerfully of our substance for your cause and kingdom. Let your blessing be upon our offerings, and grant us to know the joy of those who give with their whole heart. Through Jesus Christ our Lord. Amen.