The Lord be with you
This coming Sunday is The Transfiguration of our Lord and marks the end of the Epiphany Season (AKA Quinquagesima). While all liturgical churches recognize the Transfiguration of our Lord, they do not do so on the same day. Some, like the Church of England, celebrate the feast on August 6 (no matter what day of the week it falls) as that is believed to be the actual anniversary of the Transfiguration. [Historical note: This day was first selected by Pope Callixtus III to celebrate the important victory of the Hungarian nobleman Janos Hunyadi and the elderly priest Saint John of Capistrano at the Siege of Belgrade in July 1456. Breaking the siege, their troops reinforced the Christians at Belgrade, the Muslim Turks were routed, and Islam was stopped from advancing any farther into Europe. Key help was provided by a young prince, Vlad III the Impaler (yes, the one we often call Dracula.)] Some celebrate it on the eighth Sunday after Trinity (or the ninth Sunday after Pentecost, which is the same Sunday known by a different name for the season). Lutheran’s moved it to the last Sunday in the Epiphany season and the United Methodist followed that example.
Like most days in the Three-Year-Lectionary series we follow, the readings change each year. For the Gospel lesson, we simply get the telling of the story from each of the Synoptic Gospels (Matthew, Mark and Luke). In series A the Epistle lesson is 2 Peter 1:6-12 and contains a reference to the Transfiguration. The Old Testament lesson (Exodus 24:8-18) has the story of Moses seeing God manifesting himself much like Jesus manifested himself on the Mount of Transfiguration. In series B the Epistle lesson is 2 Corinthians 3:12-4:6, where St. Paul examines “light” and “glory” (reminiscent of the Transfiguration) and asserts that we can look upon God with unveiled eyes. There are two options for the Old Testament lesson, 2 Kings 2:1-12 and Exodus 34:29-35. The 2 Kings option tells the story of how Elijah was taken up into heaven in a whirlwind while he was separated from Elisha by chariots and horses of fire (seraphim?). The Exodus reading tells the story of how Moses, coming down from Mt. Sinai after speaking with the Lord, shown with the borrowed glory of the Lord. He had to put a veil over his face. This is the direct story Paul is referring to in the epistle lesson. This glory is reflected in the appearance of Moses and Elijah with Jesus on the Mount of Transfiguration. So, you can see, there is a lot of deep information concerning the Transfiguration in the Bible.
We are in series C so our assigned readings are Deuteronomy 34:1–12, Hebrews 3:1–6 and Luke 9:28–36. Those readings, along with my initial thoughts, are below. The sermon is titled “Where’s The Glory” and the text will be Hebrews 3:2. We will continue to use Divine Service, setting 2, for our liturgy. We will share the Lord’s Supper Sunday. Our opening hymn will be “O Wondrous Type! O Vision Fair” (LSB 413). Our sermon hymn will be “‘Tis Good, Lord, to Be Here” (LSB 414). Our closing hymn will be “O Bless the Lord, My Soul” (LSB 814). Our distribution hymns will be “Swiftly Pass the Clouds of Glory” (LSB 416), “Let All Mortal Flesh Keep Silence” (LSB 621) and “Arise and Shine in Splendor” (LSB 396).
We will have a congregational meeting following Sunday’s service. One non-Sunday reminder. Ash Wednesday is March 6. And now, Sunday’s lessons with my initial thoughts.
Deuteronomy 34:1–12
34:1 Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the LORD showed him all the land, Gilead as far as Dan, 2all Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the western sea, 3the Negeb, and the Plain, that is, the Valley of Jericho the city of palm trees, as far as Zoar. 4And the LORD said to him, “This is the land of which I swore to Abraham, to Isaac, and to Jacob, ‘I will give it to your offspring.’ I have let you see it with your eyes, but you shall not go over there.” 5So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD, 6and he buried him in the valley in the land of Moab opposite Beth-peor; but no one knows the place of his burial to this day. 7Moses was 120 years old when he died. His eye was undimmed, and his vigor unabated. 8And the people of Israel wept for Moses in the plains of Moab thirty days. Then the days of weeping and mourning for Moses were ended.
9 And Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands on him. So the people of Israel obeyed him and did as the LORD had commanded Moses. 10And there has not arisen a prophet since in Israel like Moses, whom the LORD knew face to face, 11none like him for all the signs and the wonders that the LORD sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land, 12and for all the mighty power and all the great deeds of terror that Moses did in the sight of all Israel.
Initial Thoughts: Here we have recorded the death and burial of Moses. His grave has never been found. While in Israel, we were able to view Mt Pisgah from a distance, but there was a great deal of sand and whatnot in the air (very windy) so the view was hazy at best. Moses is given great honor by God, being called the “servant of the LORD,” the same title Isaiah used for the Messiah (Isaiah 42:19). In biblical Hebrew, vowels are not included. The Hebrew consonants are the same for both “Joshua” and “Jesus.” (“Jesus” is actually and English transliteration of a Latin transliteration of a Greek transliteration of the Hebrew name of our Lord). So Moses is handing over leadership to “Jesus” who will lead the people into the Promised Land. Moses appears at the Transfiguration of Jesus, once again seeing his Lord “face to face” and also, once again recognizing that Jesus will lead the people to the Promised Land.
Hebrews 3:1–6
3:1 Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, 2who was faithful to him who appointed him, just as Moses also was faithful in all God’s house. 3For Jesus has been counted worthy of more glory than Moses—as much more glory as the builder of a house has more honor than the house itself. 4(For every house is built by someone, but the builder of all things is God.) 5Now Moses was faithful in all God’s house as a servant, to testify to the things that were to be spoken later, 6but Christ is faithful over God’s house as a son. And we are his house, if indeed we hold fast our confidence and our boasting in our hope.
Initial Thoughts: “Holy brothers” is not to be thought of as “holy men.” “Brothers” is a broad term for believers in Christ and accents that we are all heirs of the kingdom through adoption. Hebrews is speaking to all believers in Christ, all “who share in a heavenly calling,” not just the guys. The word “holy” is where we get our word “saint.” All who believe in Jesus are called “saints.” Jesus is called “the apostle.” “Apostle” means “sent one.” We spoke of the sending of Jesus in last week’s sermon. “High priest” references the sacrificial, and therefore atoning, nature of the work of Jesus. Moses was faithful unto death, but his was an honorable death. Jesus was faithful unto death, but his was a shameful death on a cross. Here we see the step-parallelism of Old Testament Types. They are like our Lord in this or that way, but to a lesser degree. So we see all the miracle babies right up to John the Baptist. They are like the birth of Jesus, only not so great a miracle. So, the writer of Hebrews concludes these thoughts by indicating that, while Moses was good, Jesus is best.
Luke 9:28–36
28 Now about eight days after these sayings he took with him Peter and John and James and went up on the mountain to pray. 29And as he was praying, the appearance of his face was altered, and his clothing became dazzling white. 30And behold, two men were talking with him, Moses and Elijah, 31who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem. 32Now Peter and those who were with him were heavy with sleep, but when they became fully awake they saw his glory and the two men who stood with him. 33And as the men were parting from him, Peter said to Jesus, “Master, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah”—not knowing what he said. 34As he was saying these things, a cloud came and overshadowed them, and they were afraid as they entered the cloud. 35And a voice came out of the cloud, saying, “This is my Son, my Chosen One; listen to him!” 36And when the voice had spoken, Jesus was found alone. And they kept silent and told no one in those days anything of what they had seen.
Initial Thoughts: Luke begins with the phrase “about eight days after these sayings.” “These sayings” are Peter’s great confession that Jesus is the Messiah, Jesus responding that such faith is a gift, Jesus foretelling his own death and resurrection, and that his followers are to take up their cross. Luke is deliberately vague when he says “about eight days.” We know from Matthew 17 and Mark 9 that is was actually six days. Luke wanted to use the number eight. I feel that is because eight indicates a new beginning. The eighth day was the first day after the creation week (a new week). The eighth day was the first day of a new week following Palm Sunday, that is, Easter. There were eight people in the Ark, when the world began again anew. This sort of thinking is behind the reasoning for the eight sides of a traditionally designed baptismal font. It is also the idea behind a traditionally designed octagonal Orthodox Church dome, or even nave. The dazzling brightness is a reflection of the many places in the Old Testament where this brightness reflects God’s presence. Luke’s accent on the face of Christ reflects especially the readings found in series B. The topic of discussion is the “departure” of Jesus, which is a reference to his death, resurrection and ascension. What might not be so obvious is that the word translated “departure” can also be translated “exodus.” We have a “Moses” tie in here and also are reminded that the Exodus in the Old Testament is not fully understood unless we see the Christ connection. The cloud is reminiscent of the many clouds that foreshadowed the presence of God, right up to the Last Day when Christ comes on the clouds. Peter spoke, “not knowing what he said.” Peter did not understand that the cross lay between the day of Transfiguration and the day of Ascension. The same is true for us. We often wish to escape the cross, but the disciple of Christ takes up his cross and follows the Lord. The voice from the cloud is the Father’s. But when we listen to Jesus, we are listening to the Father.
That is a lot to digest, and I didn’t even refer to the main theme of the sermon. A seasoned pastor could preach on these lessons week after week, but we have only one Sunday per year. Such is the lot of a liturgical preacher and his congregation.
Blessings in Christ,
Pastor