The Transfiguration of Our Lord
Preaching
Lectionary Preaching Workbook
Series III
Prior to the adoption of the new lectionary and somewhat revised church year, the Lutheran Church followed the same practice of the Episcopal Church. The propers for the Transfiguration were appointed for the last Sunday after the Epiphany, unless there was only one Sunday after the Epiphany. (With the elimination of the three "gesima" Sundays from the calendar, and the subsequent lengthening of the Epiphany season, this cannot happen anymore. There will always be at least four Sundays after the Epiphany.) The propers for the Transfiguration of Our Lord bring the Epiphany season to a fitting conclusion, while sounding a "divine echo" to the words of God that were spoken at Jesus' baptism, "You are my beloved Son, with whom I am well-pleased." In Mark, the Lord God speaks to the disciples - and in the Gospel, ultimately to the whole world - before Jesus' Passion and death: "This is my beloved son; listen to him." Hence, the Epiphany season does not simply fade away, but it ends on a genuine manifestation theme. In the perspective of Jesus' command to the disciples to keep the Transfiguration secret "until the Son of man would have risen from the dead," it also builds a liturgical and theological bridge between Epiphany and Ash Wednesday as the beginning of the Easter Cycle.
The readings:
1 Kings 19:9-18 (E)
The Roman Catholic and Lutheran churches employed this passage as the first reading for the Nineteenth Sunday of the Year (R) and the Twelfth Sunday after Pentecost of Cycle/Year A. Commentary and sermon suggestions may be found in the Lectionary Preaching Workbook, Cycle A.
2 Kings 2:1-12a (L)
This story of Elijah's "assumption," which occurs at the end of this pericope, was appointed for the Transfiguration because it "connects" with the appearance of Elijah and Moses "talking with Jesus" on the mountain. It has an "epiphany" quality to it, because Elisha actually sees Elijah being taken up into heaven, after the two of them have crossed the Jordan. Three times on the journey from Jerusalem to the spot of the "assumption," Elijah said to Elisha, "Tarry here, I pray you; for the Lord has sent me as far as Bethel.... as far as Jericho.... as far as the Jordan." And Elisha responded with, "As the Lord lives, and as yourself live, I will not leave you" - on all three occasions. At the first two destinations, prophets met them and spoke to Elisha, asking him if he knew that Elijah would be taken away from him that day. He did, and at both locations he had responded, "Yes, I know; hold your peace." Elisha actually saw the chariots of fire and horses from heaven and the whirlwind, which swept Elijah up and escorted him to the realm of God -and he received a "double share of (the) spirit" of Elijah, and immediately he began doing mighty deeds in the name of God.
2 Peter 1:16-19 (20-21) (E)
This well-known assertion that the story of Jesus' Transfiguration was not fiction, nor a figment of the three disciples' imaginations, is claimed to be Peter's account of what happened on the mountain. He says, "We were eye-witnesses of his majesty," and that he and James and John actually heard the voice of God declare,"This is my beloved Son, with whom I am well pleased" (echoing Matthew's account, but omitting the "listen to him" commandment in all three evangelists' stories). Peter herein states unequivocally that the Transfiguration actually occurred. He knows it because, as with Elisha when Elijah was taken to heaven, he was there and witnessed it.
2 Corinthians 3:12--4:2 (L)
When Moses came down from Mount Sinai with the two stone tablets of the law, after he had been in the presence of God, "the skin on his face shone because he had been talking with God." The "glow" on his face was so great that Aaron and the rest of the people were afraid to go near him. He had to put a veil over his face. Paul contends (figuratively) that the veil was never removed (Did it become the veil before the Holy of Holies in the temple?), and that the Israelites were cut off from the full revelation of God. They had to wait until the coming of Christ to the world when the full glory of the lord would be revealed to all people. That glory was first seen on the mountain top, when Jesus was transfigured before Peter, James, and John. They saw God in Jesus Christ with the veil taken away. Paul would contend that there was the beginning of a change in the three disciples after that experience; they would never be the same again. God, through the Word, alters the egos, personalities, and lives of those who believe that Jesus really is the Son of God. For that reason, Paul is able to carry on his ministry in all honesty and fidelity.
Mark 9:2-9 (E, L, C)
Peter, James, and John were not present when Jesus was baptized by John the Baptizer in the Jordan, when God spoke directly to Jesus, "you are my beloved Son, with whom I am well pleased. " The Transfiguration was a repeat performance of the conclusion of Jesus' baptism that seemed to be put on at least, even particularly, for the benefit of the three disciples. This time, as Jesus' face (in Mark's account) was made to shine like the sun itself, God came in a cloud and spoke directly to the disciples, "This is my beloved Son."
A week before this mountaintop experience, Jesus had been identified by Peter as the Messiah; now God himself was confirming that belief which all of the disciples shared to some extent. God did this on purpose. They needed to understand that Jesus had to die (Luke 9:31 mentions that Moses and Elijah were talking to Jesus about his coming exodus and death at Jerusalem) to complete his mission - and to be raised on the third day. So the first thing that Mark records about Jesus' instructions to the three was that "as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of man should have risen from the dead." The succeeding verses reveal that this completely puzzled them, and that they discussed it among themselves, attempting to understand what Jesus meant.
A Sermon on the Gospel, Mark 9:2-9 - "A Vision and Voice."
Years ago, when Jesus Christ Superstar was running on Broadway, Time magazine pictured the Christ as he appeared in the musical drama. He was glorified "high and lifted up" so that all could see, as though the people were on the mountain top with Peter, James, and John when Jesus was transfigured. To accomplish their purpose, the producers had to build a special apparatus, a mechanical marvel that is reminiscent of something that Leonardo da Vinci might have created. Christ was more resplendent in his gleaming, golden robe then he was in Mark's description of ultra-white clothing. He could have been either the transfigured Christ of the mountain or the risen Lord who came forth from the tomb - but, in either case, he was glorious and lifted up for all the world to see.
1. A vision. Christ as the Son of God is what the three disciples saw on the mountain. That vision is shared with us in the story told by Mark, informing us that in Jesus Christ the world has seen God himself.
2. A voice. God himself spoke to the disciples and made it manifestly clear to them that Jesus is the Son of God.
3. A victor. Christ could conquer sin and death, accomplishing the will of God and saying us from separation from God in the process.
Note: In preaching on this text in conjunction with 2 Corinthians 3:12--4:2, it might be a good strategy to work in Paul's contention that the veil, which covered Moses' face and hid the glory of the Lord, is ripped away, allowing people to see God in Jesus. The sermon would look like this:
1. The vision.
2. The veil.
3. The voice.
4. The victim.
5. The victor.
A Sermon on the First Lesson, 2 Kings 2:1-12a (L, C) - "Elijah's Vision."
1. A death march. This was quite different from the death marches that occurred, for instance, in the Philippines in World War II, or the death marches of millions of refugees all over the world since then. Elijah was marching to keep an appointment with God in death, but he did not die on the way as so many other people have.
2. A fiery chariot. Elisha saw the "sweet chariot" and "horses of fire" actually "swing low" and separate the two of them. That was how God intervened and made his intentions known for the two prophets - one was to die, but the other was to live. Death and life were separated then and there.
3. A heavenly vision. It seemed to Elisha, that in his vision, Elijah was taken up by a whirlwind and transported to heaven itself. The vision meant that he knew without any doubt that God was alive and well, and that he had nothing to fear in life and death. He had actually seen a vision that would help prepare the way for Jesus' death, resurrection and ascension.
4. A prophet's testimony. Elijah may have been talking with Jesus about his experience with death, encouraging the Christ, along with Moses, as he faced the cross and the tomb. He, in turn, is our comfort and our hope, especially in times of suffering and death.
A Sermon on the Second Lesson, 2 Corinthians 3:12--4:2 (L) - "The Unveiling of God."
Mark reports that at Jesus' crucifixion "the veil of the Temple was torn in two from top to bottom" when Jesus died. James Stuart Stewart preached a well-known sermon on this text (Mark 15:38), in which he declared that: 1.) the rending of the veil meant "the revealing of a secret; the heart of God was laid bare;" 2.) it also testified to "the opening of a right of way (to God)" for all people; and 3.) it signified "the confirming of a hope" - the hope that death would be swallowed up in life. Paul talks about "the removal of the veil from the face of Moses, so that through Jesus Christ the glory of the Lord might shine forth into the world. Not Moses, but God himself was unveiled when Jesus was transfigured on the mountain (either Mount Tabor or more likely, Mount Hermon, according to many scholars).
1. Moses' face glowed with the glory of God when he returned from his encounter on Mount Sinai. It was too much for the people. Moses had to put a veil over his face, because the reflection lasted for a long time.
2. When Jesus was transfigured, God's glory was unveiled for the disciples - and for all people of faith - to see. God wants all the world to see him in Jesus Christ. God's veil is removed when people repent of their sins and turn to the Lord.
3. The "unveiled God" in Jesus Christ has the power to transform people in his own image - and he does just that.
4. Changed people - God's people - will witness most effectively in the world that Jesus is Lord, now and forever.
2 Corinthians 4:3-6 (C) - "The Glorious Face of Christ."
(Note: This reading begins where the the above lection leaves off, and it continues with the accusation in 3:15-16: "Yes, to this day whenever Moses is read a veil lies over their minds; but when a man turns to the Lord the veil is removed." Paul declares that the same thing happens when the Gospel is proclaimed to people. Unrepentant sinners, whose attention and energy are directed toward the world, hear a "veiled" Gospel which cannot create faith and new life. They cannot see the glory - the very light of God that Jesus brings into the world - in the Lord's face. But those who respond to God's call and turn to him in repentance and faith reside in that light and know the glory in the face of Jesus.
1. The Gospel of the Lord reflects the very light of God - the light that shone in Jesus' face on the mountain - into the darkness of the world to give life and hope to the people of God.
2. That some don't see the light - or the glory of God in the face of Christ - is only too obvious. Too many of us live according to Robert Louis Stevenson's dictum, "The world is so full of a number of things, I'm sure we should all be as happy as kings." Our backs are turned away from God; we can't see the glory of Jesus Christ.
3. But the light continues to shine in the darkness of this world - and the glory of the Lord, who is high and lifted up, touches our hearts and penetrates to the deepest part of our souls to light up the spiritual blindness that prevents us from responding to God. The suffering and pain on Jesus' face when he died on the cross bring us to our knees in genuine repentance.
4. Truly, it is in the Gospel of Jesus, crucified and risen Lord, that the glory that was on Jesus' face on the mountain shines into the world today. Hear the Gospel, see the glory, and God will lift you up from your knees so that you may live in light of God forever.
2 Peter 1:16-19 (E)
A sermon on this text, "We Were There," appears in the material for the Transfiguration of Our Lord in the Lectionary Preaching Workbook, Cycle A.
The readings:
1 Kings 19:9-18 (E)
The Roman Catholic and Lutheran churches employed this passage as the first reading for the Nineteenth Sunday of the Year (R) and the Twelfth Sunday after Pentecost of Cycle/Year A. Commentary and sermon suggestions may be found in the Lectionary Preaching Workbook, Cycle A.
2 Kings 2:1-12a (L)
This story of Elijah's "assumption," which occurs at the end of this pericope, was appointed for the Transfiguration because it "connects" with the appearance of Elijah and Moses "talking with Jesus" on the mountain. It has an "epiphany" quality to it, because Elisha actually sees Elijah being taken up into heaven, after the two of them have crossed the Jordan. Three times on the journey from Jerusalem to the spot of the "assumption," Elijah said to Elisha, "Tarry here, I pray you; for the Lord has sent me as far as Bethel.... as far as Jericho.... as far as the Jordan." And Elisha responded with, "As the Lord lives, and as yourself live, I will not leave you" - on all three occasions. At the first two destinations, prophets met them and spoke to Elisha, asking him if he knew that Elijah would be taken away from him that day. He did, and at both locations he had responded, "Yes, I know; hold your peace." Elisha actually saw the chariots of fire and horses from heaven and the whirlwind, which swept Elijah up and escorted him to the realm of God -and he received a "double share of (the) spirit" of Elijah, and immediately he began doing mighty deeds in the name of God.
2 Peter 1:16-19 (20-21) (E)
This well-known assertion that the story of Jesus' Transfiguration was not fiction, nor a figment of the three disciples' imaginations, is claimed to be Peter's account of what happened on the mountain. He says, "We were eye-witnesses of his majesty," and that he and James and John actually heard the voice of God declare,"This is my beloved Son, with whom I am well pleased" (echoing Matthew's account, but omitting the "listen to him" commandment in all three evangelists' stories). Peter herein states unequivocally that the Transfiguration actually occurred. He knows it because, as with Elisha when Elijah was taken to heaven, he was there and witnessed it.
2 Corinthians 3:12--4:2 (L)
When Moses came down from Mount Sinai with the two stone tablets of the law, after he had been in the presence of God, "the skin on his face shone because he had been talking with God." The "glow" on his face was so great that Aaron and the rest of the people were afraid to go near him. He had to put a veil over his face. Paul contends (figuratively) that the veil was never removed (Did it become the veil before the Holy of Holies in the temple?), and that the Israelites were cut off from the full revelation of God. They had to wait until the coming of Christ to the world when the full glory of the lord would be revealed to all people. That glory was first seen on the mountain top, when Jesus was transfigured before Peter, James, and John. They saw God in Jesus Christ with the veil taken away. Paul would contend that there was the beginning of a change in the three disciples after that experience; they would never be the same again. God, through the Word, alters the egos, personalities, and lives of those who believe that Jesus really is the Son of God. For that reason, Paul is able to carry on his ministry in all honesty and fidelity.
Mark 9:2-9 (E, L, C)
Peter, James, and John were not present when Jesus was baptized by John the Baptizer in the Jordan, when God spoke directly to Jesus, "you are my beloved Son, with whom I am well pleased. " The Transfiguration was a repeat performance of the conclusion of Jesus' baptism that seemed to be put on at least, even particularly, for the benefit of the three disciples. This time, as Jesus' face (in Mark's account) was made to shine like the sun itself, God came in a cloud and spoke directly to the disciples, "This is my beloved Son."
A week before this mountaintop experience, Jesus had been identified by Peter as the Messiah; now God himself was confirming that belief which all of the disciples shared to some extent. God did this on purpose. They needed to understand that Jesus had to die (Luke 9:31 mentions that Moses and Elijah were talking to Jesus about his coming exodus and death at Jerusalem) to complete his mission - and to be raised on the third day. So the first thing that Mark records about Jesus' instructions to the three was that "as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of man should have risen from the dead." The succeeding verses reveal that this completely puzzled them, and that they discussed it among themselves, attempting to understand what Jesus meant.
A Sermon on the Gospel, Mark 9:2-9 - "A Vision and Voice."
Years ago, when Jesus Christ Superstar was running on Broadway, Time magazine pictured the Christ as he appeared in the musical drama. He was glorified "high and lifted up" so that all could see, as though the people were on the mountain top with Peter, James, and John when Jesus was transfigured. To accomplish their purpose, the producers had to build a special apparatus, a mechanical marvel that is reminiscent of something that Leonardo da Vinci might have created. Christ was more resplendent in his gleaming, golden robe then he was in Mark's description of ultra-white clothing. He could have been either the transfigured Christ of the mountain or the risen Lord who came forth from the tomb - but, in either case, he was glorious and lifted up for all the world to see.
1. A vision. Christ as the Son of God is what the three disciples saw on the mountain. That vision is shared with us in the story told by Mark, informing us that in Jesus Christ the world has seen God himself.
2. A voice. God himself spoke to the disciples and made it manifestly clear to them that Jesus is the Son of God.
3. A victor. Christ could conquer sin and death, accomplishing the will of God and saying us from separation from God in the process.
Note: In preaching on this text in conjunction with 2 Corinthians 3:12--4:2, it might be a good strategy to work in Paul's contention that the veil, which covered Moses' face and hid the glory of the Lord, is ripped away, allowing people to see God in Jesus. The sermon would look like this:
1. The vision.
2. The veil.
3. The voice.
4. The victim.
5. The victor.
A Sermon on the First Lesson, 2 Kings 2:1-12a (L, C) - "Elijah's Vision."
1. A death march. This was quite different from the death marches that occurred, for instance, in the Philippines in World War II, or the death marches of millions of refugees all over the world since then. Elijah was marching to keep an appointment with God in death, but he did not die on the way as so many other people have.
2. A fiery chariot. Elisha saw the "sweet chariot" and "horses of fire" actually "swing low" and separate the two of them. That was how God intervened and made his intentions known for the two prophets - one was to die, but the other was to live. Death and life were separated then and there.
3. A heavenly vision. It seemed to Elisha, that in his vision, Elijah was taken up by a whirlwind and transported to heaven itself. The vision meant that he knew without any doubt that God was alive and well, and that he had nothing to fear in life and death. He had actually seen a vision that would help prepare the way for Jesus' death, resurrection and ascension.
4. A prophet's testimony. Elijah may have been talking with Jesus about his experience with death, encouraging the Christ, along with Moses, as he faced the cross and the tomb. He, in turn, is our comfort and our hope, especially in times of suffering and death.
A Sermon on the Second Lesson, 2 Corinthians 3:12--4:2 (L) - "The Unveiling of God."
Mark reports that at Jesus' crucifixion "the veil of the Temple was torn in two from top to bottom" when Jesus died. James Stuart Stewart preached a well-known sermon on this text (Mark 15:38), in which he declared that: 1.) the rending of the veil meant "the revealing of a secret; the heart of God was laid bare;" 2.) it also testified to "the opening of a right of way (to God)" for all people; and 3.) it signified "the confirming of a hope" - the hope that death would be swallowed up in life. Paul talks about "the removal of the veil from the face of Moses, so that through Jesus Christ the glory of the Lord might shine forth into the world. Not Moses, but God himself was unveiled when Jesus was transfigured on the mountain (either Mount Tabor or more likely, Mount Hermon, according to many scholars).
1. Moses' face glowed with the glory of God when he returned from his encounter on Mount Sinai. It was too much for the people. Moses had to put a veil over his face, because the reflection lasted for a long time.
2. When Jesus was transfigured, God's glory was unveiled for the disciples - and for all people of faith - to see. God wants all the world to see him in Jesus Christ. God's veil is removed when people repent of their sins and turn to the Lord.
3. The "unveiled God" in Jesus Christ has the power to transform people in his own image - and he does just that.
4. Changed people - God's people - will witness most effectively in the world that Jesus is Lord, now and forever.
2 Corinthians 4:3-6 (C) - "The Glorious Face of Christ."
(Note: This reading begins where the the above lection leaves off, and it continues with the accusation in 3:15-16: "Yes, to this day whenever Moses is read a veil lies over their minds; but when a man turns to the Lord the veil is removed." Paul declares that the same thing happens when the Gospel is proclaimed to people. Unrepentant sinners, whose attention and energy are directed toward the world, hear a "veiled" Gospel which cannot create faith and new life. They cannot see the glory - the very light of God that Jesus brings into the world - in the Lord's face. But those who respond to God's call and turn to him in repentance and faith reside in that light and know the glory in the face of Jesus.
1. The Gospel of the Lord reflects the very light of God - the light that shone in Jesus' face on the mountain - into the darkness of the world to give life and hope to the people of God.
2. That some don't see the light - or the glory of God in the face of Christ - is only too obvious. Too many of us live according to Robert Louis Stevenson's dictum, "The world is so full of a number of things, I'm sure we should all be as happy as kings." Our backs are turned away from God; we can't see the glory of Jesus Christ.
3. But the light continues to shine in the darkness of this world - and the glory of the Lord, who is high and lifted up, touches our hearts and penetrates to the deepest part of our souls to light up the spiritual blindness that prevents us from responding to God. The suffering and pain on Jesus' face when he died on the cross bring us to our knees in genuine repentance.
4. Truly, it is in the Gospel of Jesus, crucified and risen Lord, that the glory that was on Jesus' face on the mountain shines into the world today. Hear the Gospel, see the glory, and God will lift you up from your knees so that you may live in light of God forever.
2 Peter 1:16-19 (E)
A sermon on this text, "We Were There," appears in the material for the Transfiguration of Our Lord in the Lectionary Preaching Workbook, Cycle A.
