Transfiguration of Our Lord (Last Sunday of Epiphany), Cycle A
THEME OF THE DAY
God in all his glory is too good to miss! Dwelling on the majesty of God revealed in the Transfiguration reminds us of our sin and provides the assurance that evil has no chance to prevail over Christ (Providence, Justification by Grace, and Eschatology).
Psalm 2
A royal Psalm composed for a coronation of a king, about Yahweh giving universal dominion to his king. The Psalm could be interpreted as a messianic prophecy. The psalmist begins by asking why plans are being hatched by nations and their kings plotting against Yahweh and his anointed (Maschiach, a title for the Messiah and also for a Hebrew king) (vv. 1-2). The Lord in heaven is said to laugh at these plans. It is asserted that he will speak in wrath to these plotters, noting that he has set his king on the highest point in Jerusalem (Zion) (vv. 4-6). The psalmist then announces a decree of the Lord that the anointed one is his Son, begotten by God (v. 7). This may be a royal protocol to be proclaimed at the time of the king’s coronation. God further proclaims that the anointed one will have all the nations to the ends of the earth as his possession, for the king will conquer them (vv. 8-9). As a result all the kings should be wise and be warned. The Lord will be served with fear and trembling, or he will be angry and they will perish. His wrath is quickly kindled, but happy are all who take refuge in the Lord (vv. 10-11).
Application: A sermon on this text (understood as a prophecy of Jesus Christ, for in a way he was enthroned at the Transfiguration no less than the Hebraic king for whom the song was written) has an opportunity to proclaim the eternality of God’s plans, so that the events of Jesus’ life (including the Transfiguration) are not accidents of history. For in referring to the Transfiguration long before his incarnation, the Psalm testifies that the events of Jesus’ life were intended by God from the beginning; his power and glory are then clearly revealed in this Psalm (Providence). Another possible direction is to proclaim the futility of our sin and selfish schemes, for ultimately God will prevail over them. This also can provide an occasion to offer comfort to the flock in the midst of despair.
OR
Psalm 99
This is a Hymn of Praise for God’s holy and righteous rule, sometimes called an Enthronement Psalm, which was used on festivals like the Festival of Booths (Leviticus 23:33ff). The Psalm begins with the proclamation that Yahweh is king, and the people may tremble (v. 1a). He is said to sit upon the cherubim [kerubim, spiritual beings, known in other religions of the ancient Near East who serve God] (v. 1b). The Lord is then said to be great in Zion (the oldest and highest part of Jerusalem), exalted over the people (v. 2). All are to praise his awesome name, his holiness (vv. 3, 9). He is said to be a mighty king, a lover of justice, who executes justice and righteousness (v. 4). Directives are given to extol Yahweh and worship him, for he is holy (v. 5). He is praised for answering the petitions of Moses, Aaron, and Samuel, who kept his decrees (vv. 6-8a; cf. Exodus 32:11-14; Deuteronomy 9:26-29; Numbers 6:22-26; 1 Samuel 7:9). He is proclaimed as a forgiving God, always faithful to his people, but also an avenger of wrongdoing (v. 8).
Application: The alternate Psalm also provides an occasion to proclaim God’s providence — his control of the events of world history and thankfully to praise and celebrate this. It is also an opportunity to remember that this omnipotent God never gives up on his people and is always ready to listen to our prayers and forgive our indiscretions (Sin, Justification by Grace, and Prayer/Sanctification).
Exodus 24:12-18
Like all of the first five books of the Old Testament, Exodus is the product of several distinct literary strands, all originating between the tenth and sixth centuries BC. The book is so named for the Greek term referring to the liberation of the Israelites from Egyptian bondage. Its Hebrew name (meaning “these are the names”) refers to the first words of the text’s prologue.
In this text we have a second tradition of Moses receiving the tablets of stone on which the Decalogue was written. (This version is probably the work of a tenth/ninth-century BC strand called J, because it refers to the Lord as Yahweh.) The first version appears in verses 3-8. In this account Yahweh summons Moses to receive the tablets on the mountain (v. 12). But note that in verse 9 Moses and the elders are reported to have already climbed Mount Sinai. This may indicate that we deal here with a literary or oral tradition distinct from verses 3-8. Moses sets out with Joshua and went onto the mountain of God, instructing the elders to wait until he and Joshua returned. If disputes emerged the people were to go to High Priest Aaron and Hur, a notable leader of the tribe of Judah who functioned to resolve legal challenges (vv. 13-14). At the top of the mountain, covered with a cloud, the glory of Yahweh settled there. For six days the cloud covered it, until on the seventh day he called Moses out of the cloud (vv. 15-16). The glory of Yahweh is reported to be like a devouring fire, an image for God used elsewhere in Exodus (v. 17; 13:21; cf. Isaiah 30:30; Ezekiel 1:4). Moses entered the cloud, went up on the mountain, and remained there forty days and nights (v. 18). Of course the number forty is a stereotypical number used in the biblical era to indicate a full period (16:35; 34:28; Deuteronomy 9:9-11, 18, 25; Matthew 4:2). This encounter with God introduces priestly material in chapters 25-31 regarding things like how the tabernacle is to be built, priestly vestments, and the like, which may have replaced the early tradition about Moses making the Ark of the Covenant (see Deuteronomy 10:1-5).
Application: The text makes clear that we need God and Christ (his illumination) in order to make sense of the Ten Commandments. One direction might be to note that until we see the commandments illuminated by the devouring fire who is God and also revealed in all his glory in the Transfiguration (Matthew 17:2, 6), we may think we are capable of keeping these commandments. We can no longer hold such self-righteousness about ourselves in light of the glory of God. Such an awareness of sin prepares us to hear the gospel of God’s unconditional grace and forgiveness. Another possibility is to focus on the Hebraic understanding of the law [torah]. Recall that it is not intended to connote judgmental, condemnatory decrees. Rather for the Jewish heritage the law is instruction or guide for life (Leo Trepp, Judaism: Development and Life, p. 2). But here we can remember Matthew’s Jesus claims that he came not to abolish the law but fulfill it (5:17). And so a sermon might develop the theme that in Christ, but only in him, the law may be kept or fulfilled (Sanctification and Christology).
2 Peter 1:16-20
This is a book presented as Peter’s testament, an account of the teaching as he wished it to be remembered (1:1, 14-15). Probably written in the last two decades of the first century, if not early in the second century, it is not likely the work of the apostle himself. Perhaps it was written from Rome claiming Peter’s authority. There is a close relationship between the letter and Jude. In fact, 2:1-18 and 3:1-3 may have adapted material from Jude. The reference to a previous letter (3:1) may have been to Jude and not 1 Peter, which addresses a different social setting.
In the lesson, the author, in the persona of Peter, claims not to have followed cleverly devised myths/fables [muthois] in making known the power of Christ’s coming, but claims to have been an eyewitness of his majesty (v. 16). He seems to be responding to charges that the apostles’ prediction of Christ’s second coming was a result of their invention. The author reports on events that seem to be the Transfiguration — seeing his majestic glory and hearing the proclamation of his sonship in a voice from heaven (vv. 17-18). In a sense this event is presented to critics of the Christ’s second coming as a foretaste of what Christ will be like when he comes again. The author closes with a reference to the prophetic message and advises that no prophecy is a matter of one’s own interpretation (vv. 19-20).
Application: There are many myths and fables about life and the future circulating in modern American society like there were in the Roman empire. The lesson makes clear that in the apostles’ testimony and in Jesus’ Transfiguration in particular we have assurance of what lies ahead — that a glorified Christ and omnipotent God ultimately overcomes the chaos and meaninglessness of our myths about life (Providence, Christology, and Sanctification, and Eschatology).
Matthew 17:1-9
The lesson is the most Jewish-oriented version of all the gospels on the story of the Transfiguration. The gospel reports that six days after his lesson on discipleship (16:24-28) or after Peter confessed him to be Christ (16:13-23), Jesus took Peter, James, and his brother John to a high mountain (v. 1). (These three seem to be Jesus’ inner circle of disciples [26:37].) He is transfigured and his face became like the sun and his clothes became dazzling white (v. 2). Then it is reported that Moses and Elijah appeared, entering into conversation (v. 3). (These prominent Old Testament figures could represent the law, indicating that there is a conversation/compatibility between Jesus’ gospel and the law, a theme most compatible with Matthew.) Peter observes it is good to be present and offers to make dwellings/tents [skaynas] for Jesus and guests (v. 4). (Some scholars speculate that Peter’s suggestion either represents his attempt to prolong this vision, or it could be the author’s attempt to relate this event to the Hebraic Festival of Booths, a thanksgiving celebrated at harvest time [Leviticus 23:33-34].) While Peter was still speaking, a bright cloud overshadowed them and a voice announcing that Jesus was his beloved Son was heard (v. 5). Hearing this, the disciples fell on the ground, overcome with fear (v. 6). Next Jesus touches them, assuring them not to fear. The disciples then only see Jesus (vv. 7-8). Coming down the mountain it is reported that Jesus orders his companions to tell no one until the Son of Man has been raised from the dead (v. 9).
Application: The Transfiguration’s testimony to Christ’s glorification (Christology) can be related to the upcoming preparation for the celebration of the resurrection on Easter. This can become an opportunity to reflect on how God ultimately overcomes death, evil, and chaos (Justification by Grace, Providence, and Eschatology). The engagement of Moses and Elijah in the Transfiguration might also permit reflections on the compatibility between Jesus’ gospel and the law (if understood as torah, described and with the stipulations noted in the application for the First Lesson).
