Matthew 17:1-9 * February 3, 2008 *
Transfiguration * Pastor Leyrer
Dear Friends in Christ,
Last week we had a former Russian missionary as the guest preacher for our world mission festival.
He mentioned that in the early 1990’s, shortly after the collapse of the Soviet Union and as a reaction to now being free to consider something that was long forbidden, many Russians became very interested in Christianity. In fact, Christianity was booming. People were lining up to hear about Jesus and how He could make their life better, stronger, more fulfilled.
By the time the missionary arrived on the scene ten years later, this was no longer the case. What had been embraced so quickly had been discarded just as quickly. Why?
One could argue that many of those Russians were never really interested in Christianity. Or perhaps we should say authentic Christianity. What they were interested in was results. They wanted a better and easier life, and religion was viewed as commodity to get them there. So a nice little arrangement was made: they would give God faith and respect; He, in turn, would shower them with all kinds of material blessings. When that didn’t happen, Christianity was abandoned.
That type of thinking is not restricted to
You just have to know the right formula or follow the correct method of accessing the CEO of the Universe. Then you can just “name it and claim it.” Because, so goes the thinking, doesn’t God want His children to be happy?
Martin Luther called this shallow, consumer-based idea of faith a “theology of glory.” A theology of glory essentially looks for heaven on earth.
Indeed, glory is and will be ours as Christians. But there is a sequence involved. While we are on this earth Biblical Christianity teaches us, again in the words of Luther, that ours is a “theology of the cross.”
Our text for today gives us the opportunity to explore these important distinctions. So let us consider
THE TRANSFIGURATION OF CHRIST
as a lesson on
GETTING OUR THEOLOGIES IN ORDER
We’ll begin by working our way through this historical account. After six days Jesus took with Him Peter, James and John, the brother of James, and led them up a high mountain by themselves. What was about to transpire happened six days after Jesus plainly told His disciples that He was going to Jerusalem. There, He told them, He would suffer and die for the sins of the world. Having spelled this out clearly, Jesus then privately took His inner circle of disciples to a mountain.
What happened next was truly remarkable: There He was transfigured before them. In other words, He was changed. In what way? His face shone like the sun, and His clothes became as white as the light. This was quite an experience, even for disciples who had witnessed miracles on an almost routine basis. Here they – and we – are given a glimpse of the true glory of God; a peek at the radiance which emanates from pure holiness.
They had never seen anything like this before. But there was more. Two heavenly visitors arrive on the
scene. Just then there appeared before them Moses and Elijah.
We can only speculate why these two particular Old Testament figures joined the glorified Christ on the mountain. Many suggest Moses, the “Law-giver” and divinely inspired author of the first five books of the Bible (often referred to as “the Law”) represented the Law; while Elijah, that powerful Old Testament prophet and reformer, represented the Prophets. Together, the two of them formed a visual reminder of the “Law and the Prophets,” a term sometimes used to designate the entire Old Testament.
Their presence certainly does underscore for us the fact that the entire Old Testament looks forward to Jesus and talks about His coming and work. The Old Testament contains hundreds of “Messianic” prophecies – all of which found their fulfillment in Jesus Christ. Now the ultimate prophecy – that God would provide the once-and-for-all sacrificial Lamb to take away the sins of the world – was just about to play itself out.
In response to such an unearthly scene, we read: Peter said to Jesus, “Lord, it is good for us to be here. If you wish, I will put up three shelters – one for you, one for Moses and one for Elijah.” If this seems a bit odd, or even silly – after all, why and for what reason would heavenly beings need shelter? – in Mark’s account of this event we are given this added information: He did not know what to say, they were so frightened. What happened next frightened them even more.
While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said: “This is my Son, whom I love; with Him I am well pleased. Listen to Him!” When the disciples heard this, they fell facedown on the ground, terrified. From our Old Testament lesson (as well as other Bible references), we know that God sometimes used the form of a cloud to make His presence known. So from a cloud, bright with His holiness, comes the approving voice of God the Father. In words similar to those spoken at the baptism of Jesus as He began His ministry, He speaks again to usher in the last stage of that ministry.
Along with this pronouncement, He issues the disciples this single command: “Listen to Him!” Meaning: Listen to everything Jesus has to say about Himself. Hear the way of eternal salvation through faith in Him. Believe in Him. Trust Him. Obey Him.
For the terrified disciples, this extraordinary event came to an end as quickly as it had begun, as we read the closing verses of our text: But Jesus came and touched them. “Get up,” He said, “Don’t be afraid.” When they looked up, they saw no one except Jesus. Finally, recognizing that the world would not understand what had happened unless it was viewed in the light of His resurrection, Jesus gave His disciples orders not to tell anyone what they had heard or seen until He had risen from the dead.
Thus ends the historic account. There is much we could talk about here. As mentioned earlier, however, let us consider the transfiguration of Christ as an overarching pattern for our own life as Christians. We’ll use those two terms we spoke of earlier.
Jesus knew why He came and what it was He must do. And he knew it wouldn’t be easy. His was a “theology of the cross.”
Recall the anguish He went through in the Garden of Gethsemane as He asked His Father, if at all possible, to spare Him the cup of suffering He was about to endure. That suffering was real. It was, of course, necessary. It was God’s plan to offer His Son as the substitute payment for our sins. But it was a hard road to walk. This glimpse of glory and the encouraging company of Moses and Elijah strengthened our Lord.
Glory awaited Him. But not just yet. First the cross. So it is with us.
When Jesus was transfigured on that mountain, Peter wanted to capture the moment forever. That’s probably what was behind his question and his offer to put up three shelters. There was fear in his voice, but there was also desire. It was the desire for a “theology of glory;” the desire to continue basking in glory and standing in the presence of God. He had tasted it, and he didn’t want it to end.
And someday it won’t. The glory they experienced momentarily we will all enjoy eternally. Because of the choice Jesus made for us, glory is our destination. Heaven is our home. We know how the story of our lives will end. And it’s a happy one. Ours is indeed a “theology of glory.”
But there is a sequence involved. As it was for Jesus and as it was for His disciples, so it is for us. Glory, yes. But first, the cross.
In fact, Jesus told us that while we are on this earth we must take up our crosses and follow Him. What did He mean by that?
Certainly He meant that being His follower would bring its own set of specific crosses. The world oftentimes views Christians as being weak-minded and intellectually gullible. At times our desire to be distinct is misinterpreted as arrogance and our adherence to God and His Word as being judgmental or intolerant. Being misinterpreted comes with the territory of discipleship. I’m sure just about every one of us can give an example of where we were made to feel silly or self-conscious or put on the defensive because of our beliefs. So we bear certain crosses that are tied directly to our allegiance to Jesus Christ.
In addition, there are also
the general crosses we bear simply because we live on a fallen planet. Are there going to be hardships and
disappointments in life? Certainly. You don’t need me to tell you that. And those hardships and difficulties and
“crosses to bear” will come in various forms and for various causes. They range from the petty annoyances that
find their way into each day to life-altering situations.
Understanding this –
that while God certainly gives us joys, life can also at times be a struggle –
is to recognize that our life is lived under the “theology of the cross.”
Nevertheless, knowing what lies ahead certainly makes our pilgrimage through life easier.
What the Transfiguration
did for these disciples was to motivate them and encourage them in continued
service and perseverance. They knew what
they had seen. They knew they would
someday share in that glory. They knew
what had been momentary on that mountain would someday be theirs
eternally. And that knowledge made a
difference in their lives.
It does in ours, too, when we take the time to think of it. Viewing our lives in light of the Transfiguration puts everything into its proper perspective. It also prevents us from slipping into a shallow “theology of glory” which views God as the Big Fixer in the sky who ought to provide service on demand while on earth. Rather, it reminds us of who and what He really is: the Savior God who has met our greatest need, the forgiveness of sins – which results in life eternal in heaven.
There is a little Latin
phrase that pretty well describes the proper relationship between the theology
of the cross and the theology of glory in the life of the Christian. “Per ardua ad astra” means “Through trials to
triumph.” Perhaps that’s a good note to
end on.
May God grant that our
visit to the Mount of Transfiguration today bring us peace and hope. Above all, may it help us keep our lives in
balance by keeping our theologies in order.
Amen.