Transfiguration Mountain
Sermon
THE GREENING OF THE GOSPEL
SERMONS FOR ADVENT, CHRISTMAS AND EPIPHANY SUNDAYS 1-8 IN ORDINARY TIME)
Eight days after Jesus had told his disciples that some of them would live to see the fulfillment of the Kingdom of God, he took Peter, James and John and went up into a mountain place to pray. The concept of the Kingdom of God deserves some consideration here, because Luke records that, while the disciples were engaged in a prayer vigil with Jesus, they beheld the miraculous appearance of Moses and Elijah together with Jesus. Their conversation centered around the Master's impending crucifixion. The crucifixion event would prove to be a disillusioning shock to those who were looking for a triumphant Messiah who would bring deliverance, not death.
The Kingdom of God is still a major point of discussion among serious Christians. Is it achievable, attainable? Or is it an illusory concept not fully understood? In Mark's account of the beginning of the Master's ministry, Jesus announced that "the Kingdom of Heaven is at hand." (Mark 1:15) Much of the excitement Jesus generated among the masses centered around this sense of immediacy. He incited the expectations of the people.
When Jesus appeared before Pilate, on trial for his life, near the end of his earthly ministry, he was confronted with questions regarding his "Kingdom." The suspicion was always present that he was a social revolutionary, using the Kingdom of God idea to prevent the authorities from understanding his real motive. He was brought before Pilate on the allegation that he was a subversive.
Jesus responded to Pilate: "My Kingdom is not of this world. If my Kingdom were of this world, then would my servants fight ..." (John 18:36) Perhaps his meaning would be clearer if we paraphrased his response thus: "My Kingdom is not like the kingdoms of this world." This disclaimer has always proved disappointing to those who have tried to portray Jesus as a political revolutionary.
When the Pharisees pressed Jesus for a full description of the Kingdom of God which he had made so central to his teaching, he answered: "The Kingdom of God is within you." (John 18:36)
Some say that the act of betrayal by Judas Iscariot, a zealot, was due to his disappointment following his misunderstanding of the Master's concept of the Kingdom of God. So, as the pressure of the opposition increased, and the prospect of the cross loomed larger, Jesus began to prepare his disciples for the shock.
Prayer retreats were frequent in the life of Jesus. On this occasion only Peter, James and John were with him. Doubtless, they joined in a portion of his devotions. But when Jesus entered into his extended solitary season of meditation, his Disciples withdrew. They were unprepared for the strenuous discipline it required. They slept. Often Jesus prayed throughout the night and into the early morning hours.
While Jesus was engaged in one of these intense times of spiritual introspection, in the mountain place near Caesarea Philippi, suddenly his appearance was graciously changed, reflecting a celestial radiance. His common clothing was transformed into a garment of unspeakable brillance. Then suddenly the figure of Moses and Elijah appeared. They joined Jesus and the three began to talk together concerning the Master's proposed journey to Jerusalem and his sacrificial death upon the cross. The brilliant light which surrounded the three awakened the Disciples. They drew near in order to more perfectly behold the divine spectacle.
The association of Moses and Elijah with Jesus is significant. There was a tradition, stemming from an extant pseudepigraphic document entitled "The Assumption of Moses," which alleges that this hero of heroes miraculously ascended into heaven. In spite of the fact of the Deuteronomic account of the death and burial of Moses (Deuteronomy 34:6), the tradition concerning the assumption, nonetheless, prevailed. The popular notion was that Moses was assumed into heaven miraculously.
Elijah, according to the record in the second book of Kings, was swept away into Heaven in a fiery chariot in the midst of a whirlwind. (2 Kings 2:11)
Moses, of course, is associated with the Torah (the law), the central sacred document of Judaism. Elijah, on the other hand, was a prophet par excellence. Each holds a unique place in the history and religious tradition of the Jews. The appearance of Jesus with Moses and Elijah, associating him with the law and the prophets, was a sign of the highest level of divine endorsement.
It must have been the glare of the heavenly light that caused the sleeping disciples to stir. They could not believe their eyes. They saw Jesus, Moses and Elijah surrounded by a dazzling illumination that transformed the darkness into day. And the countenance of Jesus was transfigured. His countenance was celestial. As the disciples slowly struggled to their feet, Moses and Elijah faded from view. Jesus was standing alone again.
Peter, always the first to speak, surged forward exclaiming, "Master, what a blessing it is for us to have been here. We must commemorate this moment. We will build three tabernacles, so this place will always be remembered and revered." One scholar has pointed out that tabernacles or sacred places (booths) large or small, in the ancient world, were signs of God's presence, God's righteousness and God's conversationalness. They were places where God met the people in some unusual way.
At the very moment that Peter suggested building tabernacles, the shining glory of God descended in the form of a cloud. The disciples fell to the ground and covered their faces. They were afraid. A great voice spoke out of the cloud saying: "This is my Son, my Chosen One, listen to him." This extraordinary happening is reminiscent of the heavenly words spoken at the time of the baptism of Jesus saying, "This is my Beloved Son, in whom I am well pleased." (Matthew 3:17)
In Luke's account of the Transfiguration of Jesus, however, the emphasis is on listening to the teaching of Christ and acting on the instruction of Christ.
After the voice had spoken, the cloud disappeared as quickly as it had come. Everything returned to normal again. Jesus stood alone facing Peter, James and John. In Matthew's account, Jesus walked over to the disciples who were lying face down on the ground, stricken with fear. He placed his hand upon them saying: "Be not afraid." (Matthew 17:7)
Peter's tabernacle-building suggestion seemed forgotten. The heavenly voice seemed to override his mundane thoughts. He perceived that God's priority was the residence of the truth of Christ in the tabernacle of human hearts. This is where God's inspiration motivates action. The Apostle Paul once said: "Know ye not that your bodies are the temple [tabernacle] of the Holy Spirit ... and the spirit of God dwelleth in you?" (1 Corinthians 3:16)
More than all the sacrifices we make to construct places of worship, God prefers obedience. (Isaiah 15:22) The message from Transfiguration Mountain is clear: Listen to the word of God revealed in Jesus Christ, and let the instruction of Christ govern your life.
Luke indicates that the disciples agreed to keep the transfiguration experience a secret. But in Matthew and Mark's account, Jesus instructs the disciples to keep silent concerning this event until after the resurrection. (Mark 9:9; Matthew 17:9)
The full impact of the meaning of the incarnation is unrealized in the life of the believer until we have experienced the transfiguration of Jesus. It is only when we behold him as the very presence of God, the very righteousness of God, and the very word of God, the very Son of God, that he gains full domination over our lives. The authority of his humanity and his divinity is only fully perceived on the inspired heights of Transfiguration Mountain.
As we now turn our faces resolutely toward the cross and anticipate the Resurrection, we can sense the eagerness of Peter, James and John. They could hardly wait to share with all who were ready to listen their perception of the heavenly identity of Jesus of Nazareth.
In the words of one of our modern creeds, slightly revised, he is:
Son of God and Son of Man
the gift of God's unfailing grace
the ground of our hope
and the promise of our deliverance
from sin and death.
The Kingdom of God is still a major point of discussion among serious Christians. Is it achievable, attainable? Or is it an illusory concept not fully understood? In Mark's account of the beginning of the Master's ministry, Jesus announced that "the Kingdom of Heaven is at hand." (Mark 1:15) Much of the excitement Jesus generated among the masses centered around this sense of immediacy. He incited the expectations of the people.
When Jesus appeared before Pilate, on trial for his life, near the end of his earthly ministry, he was confronted with questions regarding his "Kingdom." The suspicion was always present that he was a social revolutionary, using the Kingdom of God idea to prevent the authorities from understanding his real motive. He was brought before Pilate on the allegation that he was a subversive.
Jesus responded to Pilate: "My Kingdom is not of this world. If my Kingdom were of this world, then would my servants fight ..." (John 18:36) Perhaps his meaning would be clearer if we paraphrased his response thus: "My Kingdom is not like the kingdoms of this world." This disclaimer has always proved disappointing to those who have tried to portray Jesus as a political revolutionary.
When the Pharisees pressed Jesus for a full description of the Kingdom of God which he had made so central to his teaching, he answered: "The Kingdom of God is within you." (John 18:36)
Some say that the act of betrayal by Judas Iscariot, a zealot, was due to his disappointment following his misunderstanding of the Master's concept of the Kingdom of God. So, as the pressure of the opposition increased, and the prospect of the cross loomed larger, Jesus began to prepare his disciples for the shock.
Prayer retreats were frequent in the life of Jesus. On this occasion only Peter, James and John were with him. Doubtless, they joined in a portion of his devotions. But when Jesus entered into his extended solitary season of meditation, his Disciples withdrew. They were unprepared for the strenuous discipline it required. They slept. Often Jesus prayed throughout the night and into the early morning hours.
While Jesus was engaged in one of these intense times of spiritual introspection, in the mountain place near Caesarea Philippi, suddenly his appearance was graciously changed, reflecting a celestial radiance. His common clothing was transformed into a garment of unspeakable brillance. Then suddenly the figure of Moses and Elijah appeared. They joined Jesus and the three began to talk together concerning the Master's proposed journey to Jerusalem and his sacrificial death upon the cross. The brilliant light which surrounded the three awakened the Disciples. They drew near in order to more perfectly behold the divine spectacle.
The association of Moses and Elijah with Jesus is significant. There was a tradition, stemming from an extant pseudepigraphic document entitled "The Assumption of Moses," which alleges that this hero of heroes miraculously ascended into heaven. In spite of the fact of the Deuteronomic account of the death and burial of Moses (Deuteronomy 34:6), the tradition concerning the assumption, nonetheless, prevailed. The popular notion was that Moses was assumed into heaven miraculously.
Elijah, according to the record in the second book of Kings, was swept away into Heaven in a fiery chariot in the midst of a whirlwind. (2 Kings 2:11)
Moses, of course, is associated with the Torah (the law), the central sacred document of Judaism. Elijah, on the other hand, was a prophet par excellence. Each holds a unique place in the history and religious tradition of the Jews. The appearance of Jesus with Moses and Elijah, associating him with the law and the prophets, was a sign of the highest level of divine endorsement.
It must have been the glare of the heavenly light that caused the sleeping disciples to stir. They could not believe their eyes. They saw Jesus, Moses and Elijah surrounded by a dazzling illumination that transformed the darkness into day. And the countenance of Jesus was transfigured. His countenance was celestial. As the disciples slowly struggled to their feet, Moses and Elijah faded from view. Jesus was standing alone again.
Peter, always the first to speak, surged forward exclaiming, "Master, what a blessing it is for us to have been here. We must commemorate this moment. We will build three tabernacles, so this place will always be remembered and revered." One scholar has pointed out that tabernacles or sacred places (booths) large or small, in the ancient world, were signs of God's presence, God's righteousness and God's conversationalness. They were places where God met the people in some unusual way.
At the very moment that Peter suggested building tabernacles, the shining glory of God descended in the form of a cloud. The disciples fell to the ground and covered their faces. They were afraid. A great voice spoke out of the cloud saying: "This is my Son, my Chosen One, listen to him." This extraordinary happening is reminiscent of the heavenly words spoken at the time of the baptism of Jesus saying, "This is my Beloved Son, in whom I am well pleased." (Matthew 3:17)
In Luke's account of the Transfiguration of Jesus, however, the emphasis is on listening to the teaching of Christ and acting on the instruction of Christ.
After the voice had spoken, the cloud disappeared as quickly as it had come. Everything returned to normal again. Jesus stood alone facing Peter, James and John. In Matthew's account, Jesus walked over to the disciples who were lying face down on the ground, stricken with fear. He placed his hand upon them saying: "Be not afraid." (Matthew 17:7)
Peter's tabernacle-building suggestion seemed forgotten. The heavenly voice seemed to override his mundane thoughts. He perceived that God's priority was the residence of the truth of Christ in the tabernacle of human hearts. This is where God's inspiration motivates action. The Apostle Paul once said: "Know ye not that your bodies are the temple [tabernacle] of the Holy Spirit ... and the spirit of God dwelleth in you?" (1 Corinthians 3:16)
More than all the sacrifices we make to construct places of worship, God prefers obedience. (Isaiah 15:22) The message from Transfiguration Mountain is clear: Listen to the word of God revealed in Jesus Christ, and let the instruction of Christ govern your life.
Luke indicates that the disciples agreed to keep the transfiguration experience a secret. But in Matthew and Mark's account, Jesus instructs the disciples to keep silent concerning this event until after the resurrection. (Mark 9:9; Matthew 17:9)
The full impact of the meaning of the incarnation is unrealized in the life of the believer until we have experienced the transfiguration of Jesus. It is only when we behold him as the very presence of God, the very righteousness of God, and the very word of God, the very Son of God, that he gains full domination over our lives. The authority of his humanity and his divinity is only fully perceived on the inspired heights of Transfiguration Mountain.
As we now turn our faces resolutely toward the cross and anticipate the Resurrection, we can sense the eagerness of Peter, James and John. They could hardly wait to share with all who were ready to listen their perception of the heavenly identity of Jesus of Nazareth.
In the words of one of our modern creeds, slightly revised, he is:
Son of God and Son of Man
the gift of God's unfailing grace
the ground of our hope
and the promise of our deliverance
from sin and death.
