Transfiguration
Preaching
PREACHING MATTHEW'S GOSPEL
A Narrative Approach
We need to say at the outset of our comments for this pericope that the transfiguration text contains numerous allusions to Old Testament realities. Standard commentaries will give you the necessary references.
We note first that this week's text is strategically located in Matthew's Gospel. In 16:13-20 Peter confessed Jesus to be the Son of God. This was the climax to Part 2 of Matthew's story. Part 3 begins with the journey to Jerusalem and Jesus' first passion-resurrection prediction: 16:21-23. Jesus, in turn, invites the disciples to join him in his life of suffering: 16:24-28. The disciples, disciples in every age, are to take up their cross and follow Jesus. In the kingdom of God losing is finding. The transfiguration follows which repeats God's word at Jesus' baptism, "This is my Son, the Beloved, with whom I am well pleased" (Matthew 3:13-17). In God's speech in the transfiguration God adds to the designation of Jesus as Son of God the admonition: "Listen to him!" (17:5). We have moved, therefore, from Peter's confession, to Jesus' word about the cross and suffering, through transfiguration glory, and then on to another word about suffering: 17:9-13. Jesus informs the disciples that John the Baptist plays the role of Elijah and that he suffers in his role. We have moved quickly back from transfiguration glory to tragic words of suffering on earth. And the disciples understood (17:13). Understanding is of utmost importance to Matthew. See 11:20-25; 13:10-17, 51; 16:17.
What we have observed so far in Matthew's narrative is the intertwining of cross and suffering. Which is the reality of the Son of God? Both. And so shall it be with his followers. There is a time to suffer and a time to live in the glory. Jesus' passion-resurrection sayings and the glorious story of his transfiguration indicate, however, that glory will have the last word.
This text appointed for the Last Sunday after the Epiphany directs us out of Epiphany and on to Lent in a blaze of glory. For the next several weeks our attention will be upon Jesus' journey to the cross. We will need to remember during this journey that we have seen a "foretaste of the feast to come." We know how this journey will end!
The text for the week begins with a temporal notation which is quite unusual for Matthew: "After six days." Moses is present in this transfiguration story, so it may be that Matthew gives this mathematical parallel between the experience of Jesus and the experience of Moses on the mountain as told in Exodus 24:15-18. After Moses had come to Mount Sinai's summit he waited for six days while the cloud covered the mountain. We are faced here, therefore, with two sabbatical revelations.
Jesus leads three disciples up the mountain to an encounter with three of God's special revelatory persons. It is important to note the comments of standard commentaries on the reality of mountains as places of revelation in the Bible. There are stories, for example, of both Moses and Elijah on a mountain. Matthew refers to a mountain in several key passages: 5:1; 14:23; 15:29; 24:3; 26:30; 28:16.
In telling the story of the transfiguration Matthew puts much emphasis on light. Jesus' face shone. We know that Moses' face also shone: Exodus 34:29-35. Other Matthean references to the shining light are in 13:43; 28:3.
Jesus is surrounded by Moses and Elijah. What a glorious picture! One at his right hand and one at his left. It won't be many days now until it will be criminals at Jesus' right and left hand: 27:38. See also 20:20-28. Cross and glory mark his days. Jesus really belongs in both places. Jesus belongs in both places in our lives today as well.
The voice that speaks identifies Jesus. "This is my Son, the Beloved; with him I am well pleased; listen to him!"
Jesus' sonship is defined by the path he travels. It commenced at baptism-temptation, leads through teaching and miracles, and climaxes in crucifixion-resurrection. This and no other is the way of the Son of God. But it is a path resisted by his closest disciples, and the transfiguration is part of God's own instruction to them and to the readers: "Listen to him!" The cross has cast a harsh shadow on the path of Jesus and clouded the disciples' understanding.... But now in response to their confusion and bleak mood, a great light broke out and shone upon them...they were granted a foretaste of his coming glory.... For one shining moment his present vulnerability was swallowed up by the brilliance of his coming majesty.1
As we have said above, the new word in this text in relation to the voice of God in the baptismal story is God's command to listen.
Peter has been an example of a disciple who did not listen to God's word. Neither the disciples nor the early Christian community are to follow in Peter's footsteps at this point. We need to listen carefully for God's view of the Jesus story.
To what are they to listen? Certainly to what Jesus has just said (16:24-28) and to the next words from his mouth (17:11-12) about suffering as the narrow way of sonship and the path of glory. ...in the larger Matthean context disciples are called to listen to all that Jesus has commanded (28:19), to bend their necks to his yoke (11:24), to understand that the way of the cross and of servanthood is the way of sonship and discipleship.2
Homiletical Directions
The texts for the season of Epiphany begin (First Sunday after the Epiphany, Matthew 3:13-17) and end with God's revelation that Jesus is the Beloved Son of God. We gave some homiletical directions to the "Son of God" theme with the First Sunday after the Epiphany (Chapter 5) and also in Chapter 21. Consult these chapters for homiletical help in developing the "Son of God" theme.
A second sermon possibility for the end of the Epiphany season might be a sermon focused more sharply on the difference between this second time that God speaks in Matthew's Gospel and the first time. The difference, as we have said above, is the words, "Listen to him/Jesus." A didactic possibility would be to gather together in this week's sermon a kind of summary of the Epiphany texts. What have we learned in the Epiphany Season of the mission and message of the Son of God? The Epiphany texts are rich texts to bring back in summary form. They are texts and realities which we ought to listen to!
A narrative possibility for this week would be to walk through the successes and failures of the disciples that we have listed above in Matthew 14-17. Even the more immediate context works well to set forth the themes of cross and glory. This more immediate context would begin with 16:13-20 and a summary reminder of Peter's confession. This is a moment of glory for Peter and the disciples. This is followed quickly (as we move into a new section of Matthew's Gospel) by words about suffering, death, and resurrection: 16:21-28. The transfiguration text follows and we are back in glory land again. This is followed by the confusion of the disciples about the role of Elijah and John the Baptist (a role that leads to death) and their faithlessness and "little faith" when confronted by an epileptic son: 17:14-20. These passages may be alluded to this week because the rest of Matthew 17 is omitted from the Matthean pericope selections. The second passion-resurrection prediction (17:22-23) is also omitted. Note how this second prediction ends with the "distress" of the disciples.
These stories of the disciples could all be briefly told as we lay out this pattern of cross and glory. We can follow up with the reality that our lives follow much the same pattern. Our lives as Christians will have times of suffering and cross. Our lives as Christians will have times of glory and joy. That's the way it is as we follow Christ in this world. It is as if Jesus is saying to us:
"Peter got it right. I am the Christ of the Living God. I am also the Christ who must walk the path of suffering and death. I am the Christ who will be raised in glory.
"I am the Christ who invites you to take up your cross and follow me in my path of suffering service. I am also the Christ who will dazzle you, at times, with my transfigured glory.
"I am the Christ who will be with you when you are faithless and doubting.
I am the Christ who will walk with you in your times of doubt and lead you to the land of light.
"I am the Christ of both cross and glory. I will share my cross with you. You will share the glory with me."
This list of "Christ proclamations" can be concluded with a simple word on our part. People have heard Christ's promises. We simply say: "Listen to him!" Amen.
_________
1. Robert H. Smith, Matthew: Augsburg Commentary on the New Testament (Minneapolis: Augsburg Press, 1989), pp. 208-209.
2. Ibid., p. 210.
We note first that this week's text is strategically located in Matthew's Gospel. In 16:13-20 Peter confessed Jesus to be the Son of God. This was the climax to Part 2 of Matthew's story. Part 3 begins with the journey to Jerusalem and Jesus' first passion-resurrection prediction: 16:21-23. Jesus, in turn, invites the disciples to join him in his life of suffering: 16:24-28. The disciples, disciples in every age, are to take up their cross and follow Jesus. In the kingdom of God losing is finding. The transfiguration follows which repeats God's word at Jesus' baptism, "This is my Son, the Beloved, with whom I am well pleased" (Matthew 3:13-17). In God's speech in the transfiguration God adds to the designation of Jesus as Son of God the admonition: "Listen to him!" (17:5). We have moved, therefore, from Peter's confession, to Jesus' word about the cross and suffering, through transfiguration glory, and then on to another word about suffering: 17:9-13. Jesus informs the disciples that John the Baptist plays the role of Elijah and that he suffers in his role. We have moved quickly back from transfiguration glory to tragic words of suffering on earth. And the disciples understood (17:13). Understanding is of utmost importance to Matthew. See 11:20-25; 13:10-17, 51; 16:17.
What we have observed so far in Matthew's narrative is the intertwining of cross and suffering. Which is the reality of the Son of God? Both. And so shall it be with his followers. There is a time to suffer and a time to live in the glory. Jesus' passion-resurrection sayings and the glorious story of his transfiguration indicate, however, that glory will have the last word.
This text appointed for the Last Sunday after the Epiphany directs us out of Epiphany and on to Lent in a blaze of glory. For the next several weeks our attention will be upon Jesus' journey to the cross. We will need to remember during this journey that we have seen a "foretaste of the feast to come." We know how this journey will end!
The text for the week begins with a temporal notation which is quite unusual for Matthew: "After six days." Moses is present in this transfiguration story, so it may be that Matthew gives this mathematical parallel between the experience of Jesus and the experience of Moses on the mountain as told in Exodus 24:15-18. After Moses had come to Mount Sinai's summit he waited for six days while the cloud covered the mountain. We are faced here, therefore, with two sabbatical revelations.
Jesus leads three disciples up the mountain to an encounter with three of God's special revelatory persons. It is important to note the comments of standard commentaries on the reality of mountains as places of revelation in the Bible. There are stories, for example, of both Moses and Elijah on a mountain. Matthew refers to a mountain in several key passages: 5:1; 14:23; 15:29; 24:3; 26:30; 28:16.
In telling the story of the transfiguration Matthew puts much emphasis on light. Jesus' face shone. We know that Moses' face also shone: Exodus 34:29-35. Other Matthean references to the shining light are in 13:43; 28:3.
Jesus is surrounded by Moses and Elijah. What a glorious picture! One at his right hand and one at his left. It won't be many days now until it will be criminals at Jesus' right and left hand: 27:38. See also 20:20-28. Cross and glory mark his days. Jesus really belongs in both places. Jesus belongs in both places in our lives today as well.
The voice that speaks identifies Jesus. "This is my Son, the Beloved; with him I am well pleased; listen to him!"
Jesus' sonship is defined by the path he travels. It commenced at baptism-temptation, leads through teaching and miracles, and climaxes in crucifixion-resurrection. This and no other is the way of the Son of God. But it is a path resisted by his closest disciples, and the transfiguration is part of God's own instruction to them and to the readers: "Listen to him!" The cross has cast a harsh shadow on the path of Jesus and clouded the disciples' understanding.... But now in response to their confusion and bleak mood, a great light broke out and shone upon them...they were granted a foretaste of his coming glory.... For one shining moment his present vulnerability was swallowed up by the brilliance of his coming majesty.1
As we have said above, the new word in this text in relation to the voice of God in the baptismal story is God's command to listen.
Peter has been an example of a disciple who did not listen to God's word. Neither the disciples nor the early Christian community are to follow in Peter's footsteps at this point. We need to listen carefully for God's view of the Jesus story.
To what are they to listen? Certainly to what Jesus has just said (16:24-28) and to the next words from his mouth (17:11-12) about suffering as the narrow way of sonship and the path of glory. ...in the larger Matthean context disciples are called to listen to all that Jesus has commanded (28:19), to bend their necks to his yoke (11:24), to understand that the way of the cross and of servanthood is the way of sonship and discipleship.2
Homiletical Directions
The texts for the season of Epiphany begin (First Sunday after the Epiphany, Matthew 3:13-17) and end with God's revelation that Jesus is the Beloved Son of God. We gave some homiletical directions to the "Son of God" theme with the First Sunday after the Epiphany (Chapter 5) and also in Chapter 21. Consult these chapters for homiletical help in developing the "Son of God" theme.
A second sermon possibility for the end of the Epiphany season might be a sermon focused more sharply on the difference between this second time that God speaks in Matthew's Gospel and the first time. The difference, as we have said above, is the words, "Listen to him/Jesus." A didactic possibility would be to gather together in this week's sermon a kind of summary of the Epiphany texts. What have we learned in the Epiphany Season of the mission and message of the Son of God? The Epiphany texts are rich texts to bring back in summary form. They are texts and realities which we ought to listen to!
A narrative possibility for this week would be to walk through the successes and failures of the disciples that we have listed above in Matthew 14-17. Even the more immediate context works well to set forth the themes of cross and glory. This more immediate context would begin with 16:13-20 and a summary reminder of Peter's confession. This is a moment of glory for Peter and the disciples. This is followed quickly (as we move into a new section of Matthew's Gospel) by words about suffering, death, and resurrection: 16:21-28. The transfiguration text follows and we are back in glory land again. This is followed by the confusion of the disciples about the role of Elijah and John the Baptist (a role that leads to death) and their faithlessness and "little faith" when confronted by an epileptic son: 17:14-20. These passages may be alluded to this week because the rest of Matthew 17 is omitted from the Matthean pericope selections. The second passion-resurrection prediction (17:22-23) is also omitted. Note how this second prediction ends with the "distress" of the disciples.
These stories of the disciples could all be briefly told as we lay out this pattern of cross and glory. We can follow up with the reality that our lives follow much the same pattern. Our lives as Christians will have times of suffering and cross. Our lives as Christians will have times of glory and joy. That's the way it is as we follow Christ in this world. It is as if Jesus is saying to us:
"Peter got it right. I am the Christ of the Living God. I am also the Christ who must walk the path of suffering and death. I am the Christ who will be raised in glory.
"I am the Christ who invites you to take up your cross and follow me in my path of suffering service. I am also the Christ who will dazzle you, at times, with my transfigured glory.
"I am the Christ who will be with you when you are faithless and doubting.
I am the Christ who will walk with you in your times of doubt and lead you to the land of light.
"I am the Christ of both cross and glory. I will share my cross with you. You will share the glory with me."
This list of "Christ proclamations" can be concluded with a simple word on our part. People have heard Christ's promises. We simply say: "Listen to him!" Amen.
_________
1. Robert H. Smith, Matthew: Augsburg Commentary on the New Testament (Minneapolis: Augsburg Press, 1989), pp. 208-209.
2. Ibid., p. 210.
