God in All His Glory Is Too Good To Miss!
Commentary
Exodus 34:29-35
The First Lesson is rooted in a book, which like the entire Pentateuch is probably the product of several distinct literary traditions. This book is comprised of three such traditions: (1) J, a ninth-century BC source, so named for its use of the divine name Jahweh or Yahwheh (translated “Lord”); (2) E, an eighth-century BC source named for its use of the divine name Elohim (translated “God”); and (3) P or priestly source dated from the sixth century BC. This lesson is probably put in final form by P. We have an account of Moses’ return to the Hebrews from Mount Sinai after encountering God in the renewal of the previously broken covenant. He returns with the two tablets of the covenant and his face is reported to have shone [qaran] as a result of his encounter with God (v. 29). The people of Israel seem to have feared him because his shining face seemed like God. Aaron and all the Israelites fear to come near Moses with his shining face, but Moses summoned them to him (vv. 30-31). He then gave the people the commandments and put a veil on his face (presumably to cover the glory of God reflected in him) (vv. 32-33). When speaking to Yahweh (in the tent of meeting where Yahweh was thought to be present [25:8ff.]), Moses removed the veil and then covers his shining face when returning. The Israelites would see the shining skin of his face (vv. 34-35).
The text invites sermons about the importance of the law, venerating it, and recognizing its proper use. It is good to start the sermon with a recounting of the story of Moses’ face shining after coming into the presence of God when receiving the Ten Commandments. (The shining face as a function of being in God’s presence certainly prefigures Jesus’ Transfiguration.) Americans today have some conflicted feelings about the law of God. Psychologist Jean Twenge (Generation Me, pp.34-35) has observed that many Americans born in the 1970s, 1980s and 1990s have rejected organized religion because it has too many rules for behavior. But a 2024 Gallup poll found that 54% of Americans believe the state of moral values in the U.S. is poor, and another 33% say it is only fair. We seem to need God’s commandments; our text is correct in venerating their holiness and importance. Yet we don’t really want to be bothered by them, even if they and the God of the law are glorious. In fact, we have so effectively domesticated or trivialized God’s law that sometimes we act as if we can readily keep these commandments on our own.
This is where a sermon on the holy awesomeness of the law and of our God is what we need to do with this lesson. We have to remove the veil over the law as alluded to in the Second Lesson and instead like Moses catch a glimpse of the commandments’ glory and our inability on our own to keep them. (Also note that it is only Christ, through faith in him, that the veil is removed and we see the commandments of God the right way.) Point out how above all we need the law of God to get us on our knees, recognizing that we sin in all we do. We never keep the first commandment, for on this side of the fall into sin since we never fully grasp God’s stunning majesty (Calvin claims “the knowledge we have of God for the present is obscure and slender...” [Calvin’s Commentaries, Vol.XX/2, p.188]) and also never overcome our selfishness in everything we do. Consequently, we never keep the other commandments for the right reason, for we are obeying them for God’s sake. It is only by God’s stunning grace that Christ fulfills this law for us, and as a result his glory as depicted in the Gospel Lesson begins to transform us into law-keepers for eternity.
2 Corinthians 3:12--4:2
The Second Lesson is drawn from one of Paul’s authentic letters, written as relations had further deteriorated between him and the Corinthian church in the period since writing 1 Corinthians. Chapters 10-13 of the book are so different in style and tone from its first chapters as to lead some scholars to conclude that they may be the “severe letter” mentioned in 2:4. Like this first letter, this Epistle aims to address doctrinal and ethical problems disturbing the Corinthian church.
The text continues a discourse on the ministry and the new covenant its freedom. We are told that we have hope (the ministry of justification/righteousness) (3:9) and so may act with boldness [parrhesia], unlike Moses who veiled himself in order to keep the people of Israel from gazing at the end of the old covenant era (testifying to its temporary character) (3:12-13; cf. Exodus 34:33). In the Greek philosophy Paul had been taught, frank speech was a reflection of freedom and confidence (vv. 17,4). To this day, the apostle writes, the Hebrew people’s minds are hardened when they hear the books of the Hebrew Bible read. There remains a veil that only Christ can set aside (3:14-16). The Lord is said to be the Spirit [pneuma], and where the Spirit of the Lord is there is freedom [eleutheria] (3:17). (It is possible, but not certain, that we have here a reference to Christ and his unity with the Spirit [Romans 8:9-10].) Paul claims that Christians, with unveiled faces, see the Lord’s glory and are being transformed [metamoi fourmetha, literally changed] in the same image from one degree of glory [doxa] to another (3:18). And as it is by God’s mercy/kindness [eleeo] that we are engaged in this ministry, we do not lose heart (4:1). Paul insists that he has renounced shameful and cunning things. By open statement of the truth, Paul commits himself to the conscience of all in God’s sight [enopian] (4:2).
Give the congregation permission to reflect on doubts they may have about faith, even on the preacher’s own moments of doubt. It seems so difficult to believe as loved ones die, as wars break out, or as we contemplate the poverty which surrounds us. In the verse after this lesson ends (4:3), Paul says that “the gospel is veiled.” This is implied in 3:14-15. But it is also stated that only Christ can set the veil aside (3:16).
The lesson seems to refer to the Transfiguration, if not the resurrection, in referring to the Lord’s glory. The Holy Spirit unveils our faces so that we can truly see the glorious Christ. And when that happens it changes you and me, so that we can truly be free — free of the doubts and anxieties of life. Who can doubt any longer, who will fear, when thanks to the Holy Spirit you can truly see Christ in all his glory, in all his majesty? Make it clear to the faithful that this can happen daily, whenever the Spirit comes in our lives. When the Spirit comes, no one misses Jesus!
Two other sermon options emerge from the text. It would be possible to preach on the harmony of the Holy Spirit and Christ, that to have one is to have both, both that the Spirit brings Christ and that the Spirit is always in harmony with Christ. Another possibility is to preach on how it is only by the Spirit that the church’s ministry is possible.
Luke 9:28-36 [39-43a]
The gospel is drawn from the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts. 1:8). Appropriately enough, this lesson is Luke’s version of The Transfiguration (vv. 23-27). It is followed by an account of Jesus’ healing of an epileptic child (vv. 37-43). Parallel accounts appear in the other two synoptic gospels, though the parallel texts also include an account of the disciples’ questions concerning the coming of Elijah (Matthew 17:1; Mark 9:29).
It is reported that eight days after teaching on conditions of discipleship (vv. 23-27), Jesus ascends a mountain with Peter, James, and John in order to pray (v. 28). While praying, Jesus’ face changed and his clothes became dazzlingly white (v. 29). Several times Luke uses prayer as a setting for revelation (cf. 3:21-22; 22:39-46). Moses and Elijah are said to have appeared, speaking to Jesus about his mission to Jerusalem (vv. 30-31). Both Moses and Elijah were expected to return before the last judgment (Deuteronomy 18:1-5; Malachi 4:5). Though sleepy, the disciples see Christ in his glory [doxa] (v. 32). Glory is a sign of divine presence (Exodus 24:17; 40:34). As Moses and Elijah were leaving, Peter asks if the disciples should not make dwellings [skene] for Jesus and the prophets who had appeared (really suggesting that the favored disciples should withdraw [v. 33]). All were overshadowed by a cloud [nephele] and were terrified. (A cloud signified the divine presence [Exodus 6:10-19:1; 24:15-18].) A voice proclaims that Jesus is the Son of God, the chosen [agapetos, may also connate “beloved”] who should be heeded (vv. 34-35). Then Jesus was found alone, and the disciples who had been present kept silence (v. 36).
Coming down from the mountain, a great crowd reportedly met Jesus (v. 37). A man from the crowd begs for healing of his epileptic son (vv. 38-39). Jesus’ disciples had been unable to do this (v. 40). Jesus laments on a faithless generation, but then rebukes the unclean spirit and heals the boy (vv. 41-42). It is reported that all were astonished [exeplessomai] at God’s majesty (v. 43).
Make this a sermon about “the love of God that will not let us go.” Explore with the flock what Transfiguration is — being in the presence of the Almighty God which cannot by transform you. When we become participants in the Transfiguration account, catch glimpses of the majesty and burning light which resonates around Jesus, it might help us stop taking him for granted.
Martin Luther offered an insight about the majesty of God which is relevant for this sort of preaching. He suggested that the power of God is present in all places, even in the tiniest leaf (Luther’s Works, Vo.35, pp.57-58). The idea of God being in many places at once but not visible because he may exist in dimensions beyond the four we can experience is in line with modern String Theory’s believe in these extra-dimensional realities (Elias Kritsis, String Theory in a Nutshell). With this insight in hand, the faithful will see the transfigured Christ in every good thing in life, making it apparent that God’s goodness and love is too vast to miss.
In accord with the Transfiguration theme, all the texts and sermons on them testify to how mesmerizing God’s glory is, that when you experience it the experience cannot but get your attention and change you. Sermons should aim to help the faithful recognize that these divine majestic moments happen in everyday life as we look for them.
