Glory of Transfiguration Dan 7:9-10, 13-14; Ps 97; 2 Pet 1:16-21; Mark 9:2-10

Introduction [] omitted from sermon when preached

The focus of today’s readings is the transfiguration when Jesus’ whole being shone with the radiance and glory of God. Compared to other highlights in Christ’s life, his baptism, death, resurrection, ascension and Second Coming, this event is often downsized by the Church. Properly understood in the light of eternity, the transfiguration concentrates the glory of all the phases of Christ’s life and makes it a “gospel in miniature/microcosm.” (Trites). The theme of today’s message is therefore “The Glory of Transfiguration.” To put the theme most simply, the glory of God is God revealed as who he really is, has been and will be[1].

Shadows of Glory

The riches of the Old Testament revelation foreshadow the splendour of the transfiguration. Daniel has a vision of, “one like a son of man”/“like a human being” approaches the unapproachable all Sovereign God and receives the rule over the nations (7:13-14) which a little later he shares with all who follow him (vv.18-19), we are in the realm of the humanly impossible. For under the old covenant “No one can see God and live” (Ex 33:20 cf. Gen. 32:30; Deut. 5:24; Judg. 6:22, 23; 13:22; Isa. 6:5; Rev. 1:17; [ch. 24:10, 11]). When the psalmist speaks out, “The heavens proclaim his righteousness, and all the peoples see his glory. Zion hears and is glad, and the daughters of Judah rejoice, because of your judgments, O Lord. 9 For you, O Lord, are most high over all the earth; you are exalted far above all gods.  (Ps 97:6-9), he is speaking as a prophet with insight into the glories of Christ which would follow his sufferings (1 Pet 1:11).

The Vision of Glory

Moses and Elijah appear are speaking with Jesus because they represent the glory of the Law and the prophets. Malachi had prophesied their presence before “the great and dreadful day of the Lord” arrives (Mal 4:4-5), turning Israel to the way of righteousness saving the land from God’s wrath. Both men were prophets who had experienced the presence of God’s glory cloud (Ex 40:34; 1 Ki 19:8ff) so their presence produced an intense end times atmosphere on the mountain. Their shining splendour must have encouraged Jesus as a human person (Heb 4:15) to press on to finish his saving ministry.

As mere mortal men, both prophets went through hard phases in their calling when the burden of caring for rebellious Israel overwhelmed so that they called out God to take away their lives (Num 11:15; 1 Ki 19:4). In Gethsemane, Jesus will likewise testify, “My soul is overwhelmed with sorrow to the point of death,’ (14:34) and speak to the Father, ““Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.”” (Mark 14:36). Whilst as a faithful Son Jesus would never ask for death, like the ancient prophets he feels crushed by carrying away the sin of the world (John 1:29 cf. 2 Cor 1:8). Whilst Moses failed to enter the Promised Land and Elijah fled in fear from the wicked queen Jezebel (1 Ki 19:3ff.), the transfiguration points to a higher note because it points to Jesus state beyond death.

The Transfiguration of Jesus

The transfiguration story is embedded in Mark’s vision of the coming of God’s just rule to put everything right. Immediately before the scene on the mountain Jesus emphasises following him means taking up the cross and losing one’s own life (Mark 8:34-37). He proclaims that he will be ashamed of those who refuse to take this costly way of discipleship when he returns “in the glory of his Father with the holy angels.”  (Mark 8:38) and goes on to say at the start of Mark 9, “there are some standing here who will not taste death until they see the kingdom of God after it has come with power.” (v.1) this implies two important things, Jesus’ glory is equal to the glory of God, and the disciples were granted a revelation into the sovereign power and glory of Christ which will fully appear at the Second Coming. The key to insight into such glories is suffering for Jesus.[2]

Luke’s account of the transfiguration tells us that Moses and Elijah were discussing with Jesus  his “exodus (ἔξοδος)/departure, which he was about to accomplish at Jerusalem.” (9:31). If Jesus shares the glory of God which is beyond the limits of time, we believe that it is was Christ’s sufferings for our glory (Luke 24:26) that opened up the way for Moses, Elijah and all the Old Testament saints to enter into heaven. In other words, the glory shining from Jesus at the transfiguration existed before the creation of the world (John 17:5; 2 Tim 1:9; Rev 13:8). This is not intellectually graspable, but it is something we can believe!

To put this another way, Moses and Elijah were discussing the mystery of the eternal gospel with Jesus (Rev 14:6). Looking at such great things from another angle, the “Majestic Glory …on the holy mountain” was a flashforward to the glory of all that Jesus will reveal of God when he comes again to make all things new (Rev 21:5). All the glory of the everlasting God (Gen 21:33; Isa 40:28) is concentrated in the Transfiguration and proclaimed in the gospel as the testimony of who Jesus is as proclaimed by his Father, “my beloved Son” (Mark 9:7). The Transfiguration opens a window into eternity onto the dimensions of who God always created us to be.

[Moses and Elijah were privileged in seeing before them the reality for which they had lived their lives.] The watching disciples were privileged to “see” that the sufferings of following Jesus are not worth comparing to the endless splendour coming to all the faithful children of God (Rom 8:18). By the transfiguration the Father pledges to Jesus he will indeed reign as King and Judge over all when he Returns in splendour (Mark 13:26; 14:62; Acts 1:9-11; Rev 1:7). Moses and Elijah did not finish well, but Jesus will perfectly accomplish his exodus/departure (Luke 9:31) by the giving up his own life (John 19:30) to being us all into his glory.

Witnessing to the Son

Peter, James and John “were terrified” (Mark 9:6) on the holy mountain, just as fear and astonishment fell upon Moses (Heb 12:21), Elijah (1 Ki 19:13 cf. Ex 3:6) and Daniel when they had visions of God (Dan 7:28). The same holy awe which was to come on the women who found the tomb of Jesus empty (Mark 16:8) except for an angel dressed in dazzling white like Jesus’ robes at the Transfiguration (Mark 16:5). Such fear is a healthy proportional response to the intense uncontrollable supernatural presence of the Lord. Such awe always provokes testimony.

The Testimony of Peter

This is Peter’s testimony, “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 were eyewitnesses of his majesty. 17 For when he received honour and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, with whom I am well pleased,” 18 we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain.” The heavenly Father’s witness to Jesus (Mark 9:7 cf. 1 John 5:9) is full and final . [As the beloved Son of God (Heb 3:1-6) Jesus was one with the inner glory of God. It was this glory radiating with the splendour and beauty of eternity (Heb 1:1-3) that was manifested at the transfiguration. There the apostles witnessed nothing less than a last days revelation whereby the Father personally put his stamp and seal (John 1:33; 6:27; Heb 1:3) on Jesus as his appointed coming King and Judge of all (Mark 13:26; 14:62; Acts 1:9-11; Rev 1:7). Only the followers of Jesus can point to him as the “beloved Son” coming back soon to rule over a rebellious all the rebellious world.]

At the mount of Transfiguration, the disciples should have understood that to listen to Jesus was to hear the voice of the Creator of all things (John 1:3; 1 Cor 8:6; Heb 1:2). For, when they saw Jesus in the glory of his Father, they were given a vision of their own all-beautiful radiant future. Two weeks ago you, would have heard the promise that at the return of the Son of Man “the righteous will shine like the sun in the kingdom of their Father” (Matt 13:43 cf. Dan 12:3). The transfiguration is God’s pledge of this reality for all who follow Jesus.

Conclusion

In leaving behind a witness to his encounters with Jesus, Peter looked beyond the miracles of Jesus, past the outpouring of the Spirit at Pentecost to emphasise God the Father’s testimony to the glory, power, majesty, dominion, and authority of his Son at the transfiguration (2 Pet 1:1-18). [ On the threshold of his own entry into eternity] Peter had received the revelation that the distance between earth and heaven (cf. Rev 5:13) had been bridged in Jesus and that when the Lord returns he will make us just as glorious as himself (Rom 8:29; 2 Cor 3:18; Phil 3:21; 1 John 3:2). [The glory he’d witnessed of the Lord on the holy mountain was a flashforward from eternity past to an eternity future in the everlasting gospel (Rev 14:6) that will transfigure this world (1 Cor 7:31) into an indestructible new creation (1 Cor 15:53-58).] [With hearts thrilled (cf. Isa 60:5)] let us join Moses, Elijah, Peter [and a great host of witnesses (Heb 12:1)] in communicating Christ to the world, whatever the cost.