Prayer of the Day Almighty God, on the mountain you showed your glory in the
transfiguration of your Son. Give us the vision to see beyond the turmoil of our
world and to behold the king in all his glory; through your Son, Jesus Christ
our Lord, who lives and reigns with you and the Holy Spirit, one God, now and
forever. Amen
Exodus 24:12-18
{12} The LORD said to Moses, "Come up to me on the
mountain, and wait there; and I will give you the tablets of stone, with the law
and the commandment, which I have written for their instruction." {13} So
Moses set out with his assistant Joshua, and Moses went up into the mountain of
God. {14} To the elders he had said, "Wait here for us, until we
come to you again; for Aaron and Hur are with you; whoever has a dispute may go
to them." {15} Then Moses went up on the mountain, and the cloud
covered the mountain. {16} The glory of the LORD settled on Mount Sinai,
and the cloud covered it for six days; on the seventh day he called to Moses out
of the cloud. {17} Now the appearance of the glory of the LORD was like a
devouring fire on the top of the mountain in the sight of the people of Israel.
{18} Moses entered the cloud, and went up on the mountain. Moses was on the
mountain for forty days and forty nights.
The separation between heaven and earth collapses in this
passage and in others like it. God’s voice and his handiwork enter the world
of the ordinary. His glory covers the mountain, and Moses enters it, and remains
for forty days and nights. Yahweh describes the Tabernacle, its appointments and
vestments, its offerings, the ordination of priests and the Sabbath law. When he
finished he gives Moses the tablets of the covenant (31:18). Moses breaks the
tablets when he sees the apostasy of the people and has to go up on the mountain
again to receive replacements. When he returns the skin of his face shone
because he had been talking with God (34:29).
Psalm 2
{1} Why do the nations conspire, and the peoples plot in
vain? {2} The kings of the earth set themselves, and the rulers take
counsel together, against the LORD and his anointed, saying, {3} "Let
us burst their bonds asunder, and cast their cords from us." {4} He
who sits in the heavens laughs; the LORD has them in derision. {5} Then
he will speak to them in his wrath, and terrify them in his fury, saying, {6}
"I have set my king on Zion, my holy hill." {7} I will tell
of the decree of the LORD: He said to me, "You are my son; today I have
begotten you. {8} Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession. {9} You shall break them with
a rod of iron, and dash them in pieces like a potter's vessel." {10} Now
therefore, O kings, be wise; be warned, O rulers of the earth. {11} Serve
the LORD with fear, with trembling {12} kiss his feet, or he will be
angry, and you will perish in the way; for his wrath is quickly kindled. Happy
are all who take refuge in him.
1-3: "The singer is astonished and surprised that
the foreign nations, which (so we presuppose, according to v. 3) up to now had
been subject to the king of Jerusalem, are risking a revolt….The question
introduced by [lmh= the word "why" in Hebrew] is thus not
accompanied by worried anxiety but by a surprised certainty concerning the
presumptuousness of the foreign nations…. It is from the very beginning ‘vain’
and ‘useless’…." [1]
anointed: Messiah, Christ.
7. He said to me, "You are my son: This is
the declaration of Yahweh, who confirms that the King is his son. It is the
language of Jesus’ baptismal audition as well as the audition at the
transfiguration. 8. I will make the nations your heritage, and the ends of the
earth your possession: See Matthew 4:8-9: all the kingdoms of the world…"All
these I will give you…." Yahweh gives his king what the devil can only
promise to give Jesus.
10-12: The kings and judges are warned to honor the son
of Yahweh, lest he destroy them.
"The aim of the message of Psalm 2 could be summarized
thus: The revolt of the nations and kings against the universal lordship of God
and his anointed one is a senseless undertaking—this rebellion is viewed here
only with amazement." [2]
Or Psalm 99
{1} The LORD is king; let the peoples tremble! He sits
enthroned upon the cherubim; let the earth quake! {2} The LORD is great
in Zion; he is exalted over all the peoples. {3} Let them praise your
great and awesome name. Holy is he! {4} Mighty King, lover of justice,
you have established equity; you have executed justice and righteousness in
Jacob. {5} Extol the LORD our God; worship at his footstool. Holy is he!
{6} Moses and Aaron were among his priests, Samuel also was among those who
called on his name. They cried to the LORD, and he answered them. {7} He
spoke to them in the pillar of cloud; they kept his decrees, and the statutes
that he gave them. {8} O LORD our God, you answered them; you were a
forgiving God to them, but an avenger of their wrongdoings. {9} Extol the
LORD our God, and worship at his holy mountain; for the LORD our God is holy.
"…an extraordinarily agitated psalm that is made up of
cries and ejaculations." [3]
1. The Lord is king: Psalm 99 is classified among the
"Yahweh as King hymns." "Psalm 99 does not describe an event (of
enthronement), but it is oriented to prostration before King Yahweh (vv. 5, 9;
Pss. 95:6; 96:9)…". in a context of cultic traditions "by which a
renewal of God’s covenant and a new proclamation of God’s law are brought
into connection with homage before the God-King Yahweh that must very likely be
associated with the Feast of Tabernacles…." [4]
enthroned upon the cherubim: Yahweh is addressed as the
one "enthroned above the cherubim" in 2 Kings 19:15 (parallel Isaiah
37:16), "on the cherubim" in 1` Samuel 4:4; 2 Samuel 6:2; (1
Chronicles 13:6), and "upon the cherubim" in Psalm 80:1. Another
reference to the cherubim is in Psalm 18:10. Two cherubim were on the
"mercy seat" the cover of the Ark of the Covenant, which was conceived
as Yahweh’s footstool (see verse 5: "worship at his footstool").
When Yahweh appears in the Temple the earth quakes.
3. Holy is he: See also verses 5 and 9. In Isaiah’s
vision the seraphs called "Holy is His name" as they flew in the
heavenly Temple.
Lover of justice…equity…righteousness: These are
covenant terms and reflect the conviction that the existence of these values in
God’s people is dependent of the recognition, in worship, that they are native
Yahweh, and that he creates them in his people.
5. worship at his footstool: The ark of the covenant of
Yahweh (1 Chronicles 28:2; Psalm 132:7).
6. Moses…Aaron…Samuel: "Moses, Aaron, and Samuel…represented
prototypes of the transmission of justice. They represent the first ‘priests’
and mediators between God and people…. the office of intercession is assigned
to them. They called upon the name of Yahweh…. They were the ‘guardians,’
the first transmitters of the statutes of God’s justice, which they had
received." [5]
7. He spoke to them in a pillar of cloud: Not the pillar
that led the Israelites out of Egypt, but the "dense cloud" in which
Yahweh appeared on Mt. Sinai (Exodus 19, 24 and passim). The motifs of
ark-cherubim and cloud come together in 1 Kings 8:6-11.
8. you were a forgiving God to them, but an avenger of their
wrongdoings: "It is this co-existence of God’s judgment and grace, so
incomprehensible to the human mind…which is the innermost core of God’s
holiness before which the congregation falls down and worships…. The thought
of the God who forgives imbues the faithful, whose faith is shaken by sin, with
fresh courage and with a new impetus; the thought of the severity of God’s
judgments, on the other hand, guards the man who relies of God’s grace against
the danger of unscrupulously evading his responsibility." [6]
2 Peter 1:16-21
{16} For we did not follow cleverly devised myths when we
made known to you the power and coming of our Lord Jesus Christ, but we had been
eyewitnesses of his majesty. {17} For he received honor and glory from
God the Father when that voice was conveyed to him by the Majestic Glory,
saying, "This is my Son, my Beloved, with whom I am well pleased."
{18} We ourselves heard this voice come from heaven, while we were with him
on the holy mountain. {19} So we have the prophetic message more fully
confirmed. You will do well to be attentive to this as to a lamp shining in a
dark place, until the day dawns and the morning star rises in your hearts.
{20} First of all you must understand this, that no prophecy of scripture is
a matter of one's own interpretation, {21} because no prophecy ever came
by human will, but men and women moved by the Holy Spirit spoke from God.
16. cleverly devised myths: "…he has in mind
especially the ‘myths’ spun by gnostic teachers such as are mentioned in i
Tim. 1:4 and 4:7…." [7]
16, 18. eyewitnesses of his majesty: We ourselves
heard this voice come from heaven: See Luke 1:4; 1 John 1:3 for other examples
of a claim of personal witness.
17. honor and glory from God the Father: Jesus’ honor
comes from God who calls him Son and Beloved, and declares his pleasure in him.
the holy mountain: Although the mountain of the
Transfiguration is not identified, Mount Sinai is the metaphor for God’s
revelation of his will and purpose. "From early times the ‘high mountain’
was identified with Mount Tabor, ten miles south-west of the Sea of Galilee, but
this hill is not more than 1000 feet high, and most modern commentators mention
Mount Hermon, which rises to a height of 9200 feet and is about twelve miles to
the north-east of Caesarea Philippi." [8]
19. the morning star: "In almost all instances of
the use of the word meaning morning star in antiquity, the planet Venus is
meant. Jesus at his coming is compared to this herald of the new day. Another
and perhaps more likely explanation is that Num. 24:17…was considered in both
Judaism and Christianity as a text about the Messiah; it is therefore natural
that Jesus should be called a star here and in Rev. 22:16 (‘the bright morning
star’)." [9]
20-21. no prophecy of scripture is a matter of one's own
interpretation: Not a claim for an ecclesiastically sanctioned
interpretation scripture, but for a spirit-inspired interpretation.
"…the author deals with…the hope of Christ’s
return and of the consummation. He knows that some Christians have begun to
waver in their faith in Christ’s second advent and in the destruction and
re-creation of the earth…. According to Vs 16 the message of Christ’s return
in power is no slyly invented myth. It is rather a revealed truth, attested for
the reader by Peter’s own experience with Christ on the Mount of
Transfiguration (Matt xvii 1-8 and parallels). At that time God himself
expressly declared Jesus to be his Son, his Beloved one, vs. 17." [10]
Matthew 17:1-9
{1} Six days later, Jesus took with him Peter and James
and his brother John and led them up a high mountain, by themselves. {2} And
he was transfigured before them, and his face shone like the sun, and his
clothes became dazzling white. {3} Suddenly there appeared to them Moses
and Elijah, talking with him. {4} Then Peter said to Jesus, "Lord,
it is good for us to be here; if you wish, I will make three dwellings here, one
for you, one for Moses, and one for Elijah." {5} While he was still
speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice
said, "This is my Son, the Beloved; with him I am well pleased; listen to
him!" {6} When the disciples heard this, they fell to the ground and
were overcome by fear. {7} But Jesus came and touched them, saying,
"Get up and do not be afraid." {8} And when they looked up,
they saw no one except Jesus himself alone. {9} As they were coming down
the mountain, Jesus ordered them, "Tell no one about the vision until after
the Son of Man has been raised from the dead."
"It is…possible that this passage may be connected
with the foregoing, ‘…there are those standing here who will not taste death
before they see the kingdom of God come with power,’ because of the reference
to Elijah, the forerunner of the kingdom, and his appearnce in the
Transfiguration." [11] "II Peter i 16-18 is not without relevance here. It
is quite clear that the writer of the letter sees the transfiguration as the
fulfillment of Jesus’ saying in this [Matthew 16:28] verse." [12]
1. Six days later: Mark, six days; Luke, about eight days
after these sayings. Yahweh’s glory covered Mt. Sinai for six days,
after which Moses went up on the mountain (Exodus 24:16). He was there for forty
days and nights.
Peter and James and his brother John: The inner circle of
the twelve.
a high mountain: "The recollection of 4:8-10 is
clear, when on a high mountain Satan offered world rule to the Son of God. Jesus
has gone not the Satanic way of world dominance but the way of obedience laid
out for him by God…. At this point in his story Matthew designs a positive
counterimage to 4:8-10." [13]
2. he was transfigured before them: As on Mt.
Sinai the boundary between the human and the divine is breached. Both Jesus and
Moses are changed. The transfiguration is described: his face shone like the
sun…his clothes became dazzling white. After a second time on the mountain
(Exodus 34:1-4), Moses’ face "shone because he had been talking with
God" (34:29). We will be transformed into the likeness of Christ,
from one degree of glory to another (2 Corinthians 3:18). In Romans 12:2 Paul
encourages Roman Christians not to be conformed to the world, but to be transformed
by the renewing of their minds. What happened to Christ on the mountain will
be our lot as well.
3. Moses and Elijah: Representatives of the law (Torah)
and the prophets. Both of them were thought to have been taken into heaven
without dying.
talking with him: Luke says they talked about his
departure which he was to accomplish at Jerusalem (9:31).
4: Peter’s suggestion to set up three tents is ignored.
5. a bright cloud overshadowed them: The same verb 9 [episkiadzo]
is used by the angel Gabriel to
describe Mary’s encounter with the Holy Spirit (Luke 1:35). It denotes contact
between the earthly world and the realm of God, as during the Exodus and on Mt.
Sinai.
a voice said, "This is my Son, the Beloved; with him I
am well pleased; listen to him!" The voice identifies Jesus as it did
at his baptism (Matthew 3:17). The command, "listen to him," ascribes
God’s authority to Jesus’ words. See Psalm 2:7; Isaiah 42:1; Deuteronomy
18:15.
7.touched them: "Every other occurrence of
the word ‘touch’ (hapto) in Matthew is connected with healing. So
here, the worship of the church…is an experience of healing. We rise from it
to resume the way to the cross in a world full of suffering. But we have seen
who Jesus really is and he has shown us that we do not need to be afraid." [14]
Reflections
Jesus’ transfiguration is advanced as a confirmation of the
office and favor he has from the Father, so we may, in the words of the first
collect, "behold the king in all his glory." God is great; he shows
his greatness, and everyone is duly impressed. But in the end nothing is
changed: Jesus is still on his way to Jerusalem where he will die. In the
Incarnation we Christians have found great comfort in the notion that God has
come to share our lives. In our Lord’s crucifixion we have found both comfort
for the troubles of the world and a reason for self-sacrifice in imitation of
Him. From the Gospel perhaps all we can learn is not to put much weight on
appearances, either the appearance of the transfiguration or the appearances of
the world. Only after the resurrection can we know which is reality.
The Prayers of the People suggest that transformation should
be our focus as we reflect on Jesus transfiguration, that we pray that God will
transform us by his love, that we seek to sacrifice ourselves for the sake of
others.
With One Voice (e.g. 762v), Hymnal Supplement 1991 (e.g.
725s) and LBW (e.g. 32).
E=Entrance; D=Hymn of the Day; I=First Lesson P=Psalm;
II=Second Lesson; G=Gospel
265 --E--Christ, Whose Glory
80 --D--Oh, Wondrous
89 --D--How Good, Lord,
654v --D--Alleluia, Song of
800v --II--Each Morning Brings
628v --II--Each Winter As (722s)
518 --G--Beautiful Saviour
653v --G--Jesus on the (735s)
51v --G--Shine, Jesus
76, 526, 536,
233, 782s
P or A: Those who accept the love of God are transformed by
that love. Let us open ourselves to transformation as we pray for the mercy and
love of God, saying, "Transfiguring God," and responding, "The
glory is yours."
A: O Jesus, your disciples followed you closely, even to the
top of a mountain. May all the members of your Church find peace and assurance,
being close to you and letting you take the lead. Transfiguring God, The glory
is yours.
A: We live in a world where men and women glorify themselves,
loving material wealth and media attention. Bring down the haughty and the
proud. Give us and our children leaders and examples who sacrifice for the sake
of others. Transfiguring God, The glory is yours.
A: Lord Jesus, you brought your disciples down from the
mountaintop and continued your journey. When we begin to desire permanence,
sustain, comfort and transform us through the permanence of your love.
Transfiguring God, The glory is yours.
A: Let those who are bowed down and overshadowed by sickness
or trouble in their lives, especially we remember _______, raise their eyes to
see only Jesus, the healer of our illness and bearer of our sins. Transfiguring
God, The glory is yours.
A: Give us a hunger to know and understand your word, O God,
so that in Sunday Schools and Bible study groups, confirmation classes and adult
preparation for affirmation and baptism, your message may be like a lamp shining
in a dark place. Until the day dawns and the morning star rises in our hearts,
Transfiguring God, The glory is yours.
P: Hear the prayers of your followers, teach us your Word and
nourish us at your holy table that we may continue our journey close to you.
Amen.
Presider or deacon
Let us offer prayers to God whose glory is a devouring fire,
a light shining out of darkness. Deacon or other leader
For the holy catholic church throughout the world, sharing
the death and resurrection of Christ.
For N our bishop, for presbyters and deacons and all who minister in
Christ, and for all the people of God.
For all the nations and peoples of the earth, and for
justice, mercy, and peace.
For all who are needy, desolate, forgotten, suffering, lonely, and disconsolate.
For the dying and the dead, and for those who mourn. That all
the world may reflect the splendor of God and share in the divinity of Christ. Presider
Blessed are you, God of light eternal. Hear our prayers for all
peoples and let your glory shine on us this day, that our lives may proclaim
your goodness and our works give you honor. Glory to you for ever and ever.
Notes [1] Hans-Joachim Kraus, Psalms 1-59: A Commentary.
Minneapolis: Augsburg Publishing House, 1988, pp. 126-127. [2]Ibid., p. 133. [3] Hans-Joachim Kraus, Psalm 60-160: A
Commentary. Minneapolis: Augsburg, 1989, p. 268. [4]Ibid., p. 269. [5]Ibid., p. 271. [6] Artur Weiser, The Psalms: A Commentary.
Philadelphia: The Westminster Press, 1962. p. 644. [7] A.R.C. Leaney, The Letters of Peter
and Jude: A Commentary on the First Letter of Peter, A Letter of Jude and the
Second Letter of Peter. Cambridge: University Press, 1967, p. 112. [8] Vincent Taylor, The Gospel According
to St. Mark: The Greek Text with Introduction, Notes, and Indexes. London:
Macmillan & Co., Ltd., 1955, p. 388. [9] Leaney, Ibid., p. 115. [10] Bo Reicke, The Epistles of James,
Peter, and Jude: Introduction, Translation, and Notes. Garden City, NY:
Doubleday & Company, Inc., 1964, p. 156. [11] Samuel Tobias Lachs, A Rabbinic
Commentary on the New Testament: The Gospels of Matthew, Mark, and Luke.
Hoboken, New Jersey: KTAV Publishing House, Inc., 1987, pp. 259 f. [12] W. F. Albright and C. S. Mann,
Matthew: Introduction, Translation, and Notes. Garden City, New York:
Doubleday & Company, Inc., 1971, p. 201. [13] Ulrich Luz, Matthew 8-20: A Commentary.
Minneapolis: Fortress Press, 2001, p. 398. [14] Albert Curry Winn, “Worship As A
Healing Experience: An Exposition of Matthew 17:1-9,” Interpretation 29(1975)72. [15]http://www.worship.on.ca/text/rcla9899.txt
. [16]http://www.worship.on.ca/text/inter_a2.txt
. [17]http://members.cox.net/oplater/prayer.htm
