TRANSFIGURATION

Year C
(Catholic)

CONTENTS:
A Thought on Preaching
Title
Sermon in a Sentence
Scripture
Biblical Commentary
Children's Sermon
Sermon
More Sermons on this Text
Thought Provokers
Hymns & Hymn Story
Bibliography
A THOUGHT ON PREACHING: Why do virtually all instances of church discipline
involve sexual sins? Why do I hear so few sermons on the sins of pride, greed, sloth, and
gluttony? Would Christians support a national Prohibition movement against the major
health hazard of obesity? (Philip Yancey)
TITLE: Listen to Him!

SERMON IN A SENTENCE: If we will listen to Jesus and do what he wants us to do,

he will bless usand save us.
SCRIPTURE: Luke 9:28-36, (37-43)
BIBLICAL COMMENTARY:
LUKE 9. WHO IS THIS?
Earlier in this chapter, Herod, hearing of the great works that Jesus was doing, "was very
perplexed, because it was said by some that John had risen from the dead, and by some
that Elijah had appeared, and by others that one of the old prophets had risen again.
Herod said, 'John I beheaded, but who is this, about whom I hear such things?' He sought
to see him" (vv. 7-9).
This question, "Who is this?" is central to this Gospel in general and to chapter 9 in
particular. Jesus asked the disciples, "Who do the multitudes say that I am?" They
answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old
prophets is risen again." Jesus asked, "But who do you say that I am?" Peter answered,
"The Christ of God" (vv. 18-20).
Then Jesus told the disciples what Peter's answer implied. "The Son of Man must suffer
many things, and be rejected by the elders, chief priests, and scribes, and be killed, and
the third day be raised up" (v. 22). This answers the question, "Who is this?"not by
giving Jesus a title but by describing the process by which he will accomplish his work.
Now, in today's Gospel lesson, we have the most authoritative answer to the question,
"Who is this?" God says, "This is my beloved Son. Listen to him!" (v. 35).
LUKE 9:28. JESUS WENT UP ONTO THE MOUNTAIN TO PRAY
28

It happened about eight days after these sayings, that he took with him Peter, John, and
James, and went up onto the mountain to pray.
"It happened about eight days after these sayings" (v. 28a). Mark's Gospel says six
days, and we are not sure why Luke changes it to eight. Perhaps Luke is tying the
Transfiguration to the resurrection, which occurs on the eighth daythe day after the
Sabbath. Perhaps he is also tying it to the Feast of Tabernacles, where the Israelites
present offerings for seven days and then have a holy convocation on the eighth day
(Leviticus 23:36).

Verse 28 links the Transfiguration to the preceding passage in which Peter declares that
Jesus is the Messiah and Jesus declares that he must suffer and die. All three of the
Synoptics place the Transfiguration immediately after Jesus' first passion pronouncement,
emphasizing that the one who will "be killed, and on the third day be raised up" (v. 22) is
not a random victim of violence, but is the Son of God carrying out God's plan (v. 35).
"that he took with him Peter, John, and James" (v. 28b). In the preceding section,
Jesus was with the larger group of disciples. Now he selects an inner circle of disciples
to go with him, thus signaling the importance of the journey up the mountain. These
three disciples were present at the healing of Jairus' daughter (8:51). Mark 14:33 and
Matt 26:37 tell us that they will also be present at Gethsemane.
Luke starts with the accounts of Mark and Matthew, which list "Peter and James and
John" (Matthew 17:1; Mark 9:2 and 14:33), and changes the order of the names. Luke
places John's name ahead of James here and in the story of Jairus' daughter, perhaps
because Peter and John will be so closely linked later in Luke's writings (22:8; Acts 3:110; 4:1-22; 8:14-25) (Culpepper, 205).
They "went up onto the mountain to pray" (v. 28c). This is more a theological than a
geographical statement. Mountains are places of prayer, and it is on mountains that many
significant encounters with God take place. Peter will refer to it as "the holy mountain"
(2 Peter 1:18). This mountain is not named, but its name is not important. The model for
this encounter is Moses at Sinai (Exodus 19-32).
They "went up onto the mountain to pray," and great things happened. "To have
'mountaintop experiences' it is not enough to go up on a mountain; one must go up on a
'mountain to pray' " (Knox, 174). There is a sermon in these few words.
LUKE 9:29-33: THEY SAW HIS GLORY
29

As he was praying, the appearance of his face was altered, and his clothing became
white and dazzling. 30Behold, two men were talking with him, who were Moses and
Elijah, 31who appeared in glory, and spoke of his departure (Greek: exodon), which he
was about to accomplish at Jerusalem. 32Now Peter and those who were with him were
heavy with sleep, but when they were fully awake, they saw his glory, and the two men
who stood with him. 33It happened, as they were parting from him, that Peter said to
Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one
for Moses, and one for Elijah," not knowing what he said.
"As he was praying, the appearance of his face was altered, and his clothing became
white and dazzling" (v. 29). This recalls the story of Moses, who encountered God on
Sinai as a "devouring fire on the top of the mountain" (Exodus 24:17) and whose face
shone brightly "by reason of his speaking with" Yahweh (34:29). Moses' face shone so

brightly that he found it necessary to wear a veil to shield people from the glare (Exodus
34:29-35).
There are many parallels between Moses in Exodus 24 and Jesus at the Transfiguration.
Both incidents: (1) occur on a mountain (2) involve Moses (3) have God speaking from a
cloud (4) speak of the glory of the Lord and (5) inspire fear.
Moses had prophesied, "Your God will raise up to you a prophet from the midst of you,
of your brothers, like me. You shall listen to him" (Deuteronomy 18:15). At this
Transfiguration, God confirms that the new Moses-like prophet is Jesus, saying, "This is
my beloved Son. Listen to him!" (v. 35). Peter will also link the Moses' prophecy with
Jesus in a sermon shortly after Pentecost (Acts 3:22).
Luke clearly understands Jesus to be a new Moses. Moses came to set the people of
Israel free from slavery in Egypt. Jesus came to set people free from sin.
"Behold, two men were talking with him, who were Moses and Elijah" (v. 30). The
Jewish people expect Moses and Elijah to return to usher in the messianic era.
Why Moses and Elijah? Perhaps because Israel is the people of the Law and the
Prophets, and Moses was the great lawgiver, and Elijah the great prophet.
Moses and Elijah "appeared in glory" (v. 31). The glory of Moses and Elijah is not
intended to compete with the glory of Jesus, which is described in much more dazzling
terms, but only confirms their status as heavenly beings. The voice from the cloud speaks
only of Jesusnot of Moses or Elijahand does so only after Moses and Elijah depart.
Moses and Elijah "spoke of (Jesus') departure (Greek: exodon), which he was about to
accomplish at Jerusalem" (v. 31). This is the only Gospel to tell us what Moses and
Elijah discuss with Jesus.
This word, exodon, provides another parallel with Moses, who led the Exodus from
Egypt. The exodon about which Moses and Elijah are speaking here is Jesus' death,
"which he was about to accomplish at Jerusalem" (v. 31).
The Exodus from Egypt was the great salvation event of the OT, freeing Israel from
bondage to the Egyptians. Jesus' exodon (death/resurrection) is the great salvation event
of the NT, freeing believers from bondage to sin and death.
The Exodus from Egypt led God's people to the Promised Land. Jesus' exodon leads us
into the kingdom of God.
Jesus has just announced to the disciples that he "must (Greek: deiimplying the will of
God) suffer many things, and be rejected by the elders, chief priests, and scribes, and be
killed, and the third day be raised up" (v. 22). Jerusalem will be the place of his death,
but it will also be the place of his resurrection and his ascensionevents that will reveal

his glory. The Transfiguration gives these three privileged disciples a preview of that
glory.
"Now Peter and those who were with him were heavy with sleep" (v. 32a). The
disciples will also have a problem with sleep at the Mount of Olives (22:45). In that
instance, they will actually fall asleep. In this one, they are groggy but sufficiently awake
to see what was happening.
"but when they were fully awake, they saw his glory, and the two men who stood
with him" (v. 32b). Shortly before the Transfiguration, Jesus revealed to the disciples
that "The Son of Man must suffer many things, and be rejected by the elders, chief
priests, and scribes, and be killed, and the third day be raised up" (9:22). Later, after the
resurrection, he will make it clear that his death was necessary so that he might "enter
into his glory" (Luke 24:26).
The word "glory" is used in the Bible to speak of various wonderful thingsbut it is used
especially to speak of God's gloryan aura associated with God's appearance that reveals
God's majesty to humans. Biblical writers, attempting to describe God's glory using
human words, portrayed it as "like devouring fire" (Exodus 24:17). When Moses asked
to see God's glory, God replied, "You cannot see my face, for man may not see me and
live" (Exodus 33:20)but God continued, "Behold, there is a place by me, and you shall
stand on the rock. It will happen, while my glory passes by, that I will put you in a cleft
of the rock, and will cover you with my hand until I have passed by; then I will take away
my hand, and you will see my back; but my face shall not be seen" (Exodus 33:21-23).
The point is that God's glory is so overwhelming that humans aren't engineered to be
capable of experiencing it. An analogy might be coming into contact with a live highvoltage electrical line. It would be too much for us. We can't deal with it.
As we might expect, "the glory of Yahweh filled the tabernacle" and the temple (Exodus
40:34; 1 Kings 8:11). God promises that the day will come when his glory will fill all the
earth (Numbers 14:21).
Christ shares God's glory. The glory of the Lord was revealed at his birth (Luke 2:9).
His disciples, Peter, James and John, were privileged to see Christ's glory on the Mount
of Transfiguration (9:28-36). Christ's cross was necessary so that he might "enter into his
glory" (Luke 24:26; see also Philippians 2:5-11). The Gospel of John in particular speaks
of the cross as Christ's glorification (John 12:23; 13:31-32). Jesus spoke of returning
"with power and great glory" (Luke 21:27).
The apostle Paul notes that "all have sinned, and fall short of the glory of God" (Romans
3:23), but then says, "We were buried therefore with him through baptism to death, that
just like Christ was raised from the dead through the glory of the Father, so we also might
walk in newness of life" (Romans 6:4).
"It happened, as they were parting from him, that Peter said to Jesus, 'Master, it is
good for us to be here. Let's make three tents: one for you, and one for Moses, and

one for Elijah,' not knowing what he said" (v. 33). Peter is an action-man! No
restraint! Action is both his strength and his weakness. At a time when anyone else
would sit in stunned silence, Peter says, "Let's make three tents!" None of the Gospels
tells us why he wants to build three tents:
Perhaps he wants to prolong the mountaintop experienceto keep Jesus safe on the
mountain rather than seeing him exposed to suffering, rejection, and death (v. 22).
Perhaps he wants to honor Moses, Elijah and Jesusto offer them a bit of hospitality.
Probably, he just wants to do something. An action-man needs to act!
There may be another connection with Moses at this point. As Moses led the Israelites in
the wilderness, God told him to build booths in which the people would dwell for seven
days (Leviticus 23:33-43). They were to do this "that your generations may know that I
made the children of Israel to dwell in booths, when I brought them out of the land of
Egypt. I am Yahweh your God" (Leviticus 23:43). This observance, known as the Feast of
Tabernacles or the Feast of Booths, started as a harvest festival, but evolved into a
reminder of their wanderings in the wildernessand their escape from slavery in
Egyptand God's continuing faithfulness to them. Peter might be taking his idea for the
three booths from the Feast of Tabernacles.
Peter's idea goes nowhere. Luke describes Peter as "not knowing what he said" (v. 33).
He considers Peter's proposal foolish, but doesn't tell us why:
One possibility is that Peter is trying to prolong the mountaintop experienceto keep
Jesus safe on the mountain rather than seeing him exposed to suffering, rejection, and
death (v. 22).
Another possibility is that the proposal to build three booths equates Jesus with Moses
and Elijahdiminishing Jesus' unique status as "the Messiah of God" (see Peter's
confession in v. 20).
The voice from the cloud interrupts so that Jesus never responds directly to Peter's
suggestion to build booths.
LUKE 9:34-36. THIS IS MY BELOVED SON. LISTEN TO HIM!
34

While he said these things, a cloud came and overshadowed them, and they were afraid
as they entered into the cloud. 35A voice came out of the cloud, saying, "This is my
beloved Son. Listen to him!" 36When the voice came, Jesus was found alone. They were
silent, and told no one in those days any of the things which they had seen.

"While he said these things, a cloud came and overshadowed them" (v. 34a). The
cloud was the symbol of the presence of God at Sinai (Exodus 24:15-16; 34:5), and it
symbolizes God's presence for these three disciples. Later, at Jesus' ascension, a cloud
will take Jesus out of their sight (Acts 1:9also written by Luke).
"and they were afraid as they entered into the cloud" (v. 34b). The disciples are
terrified because they understand the cloud as the presence of God. Only the High Priest
is allowed to come into God's presenceand he only on the Day of Atonement (Hebrews
9:7). To look on God's face is to die (Exodus 33:20). Who knows what will happen to
them now that they are in God's presenceperhaps they will die! Whatever the potential
outcome, they feel unworthy to stand in God's presenceunprepared to meet their
Makervulnerable. It is as if they have been presented, suddenly and without warning,
with their final Examtheir Really Final Exam. They are afraid.
"This is my beloved Son. Listen to him" (v. 35). Throughout this chapter, the question
has been, "Who is this?" Now God provides the answer. Jesus is God's beloved Son.
As noted above, these words form another connection with Moses, who told the people,
"Yahweh your God will raise up to you a prophet from the midst of you, of your brothers,
like me. You shall listen to him" (Deuteronomy 18:15).
The voice from the clouds echoes the voice from heaven at Jesus' baptism"You are my
beloved Son. In you I am well pleased" (3:22). However, these words are directed to the
disciples rather than Jesus (as at the baptism).
"Listen to him!" (v. 35). Jesus has told them that he will suffer and die (vv. 18-20)
and that they will also suffer and die (vv. 21-27). While Luke does not tell of Peter's
protest (see Matthew 16:22), it is clear that the disciples are not prepared to hear Jesus
talk about suffering and death. They expect him to conquernot to die.
The disciples will neither listen well nor carry out their tasks faithfullyuntil after the
resurrection.
They will fail to heal a boy with a demon (9:37-43).
They will fail to understand Jesus' warning about his betrayal (9:43-45).
They will argue about which one of them is the greatest (9:46-48).
They will not understand Jesus prediction of his death and resurrection (18:31-34).
Peter will deny Jesus (22:54-62).
They will stand at a distance while Jesus was crucified (23:49).
But God will win the victory anyway!
"Listen to him!" There is a sermon in these words. We listen to so many voices today,
all of which seem wise and attractivepundits, columnists, commentators, political
analysts, religious gurus, celebrities, tempters, seducers. They promise us health, wealth,
and happiness, but seldom live up to their promises and often lead people toward ruin. Is

there any trustworthy voice amidst the cacophony? The voice from the cloud says that
we can always trust Jesus"Listen to him!"
We say, "But Jesus is too idealistic to understand the bare-knuckles world in which I
live!" The voice says, "Listen to him!"
We say, "Later, perhaps, but I have other things to do right now!" The voice says,
"Listen to him!"
We say, "But I am not sure that I truly believe." The voice says, "Listen to him!"
How many broken hearts and broken lives could be avoided if we would just listen to
him! There are many people who regret not listening to Jesus. Do you know one who is
sorry for having listened?
"When the voice came, Jesus was found alone" (v. 36a). Moses and Elijah, who were
leaving Jesus prior to the voice from the cloud (v. 33), are gone. They are "represented in
this episode... (as) foils to Jesus. Representing the Israel of old, they disappear, leaving
Jesus alone" (Fitzmyer, 795).
"They were silent, and told no one in those days any of the things which they had
seen" (v. 36b). The moment is over! The disciples have survived their encounter with
God! The fireworks have ended. They are left with Jesus and silence. Even Peter keeps
his mouth shut. They don't tell anyone what they have seen, and that is all right. There
will be a time to speak, but they are not yet ready for the witness that they will bear a few
weeks later in Jerusalem (Acts 1-2).
This has been "a mountaintop experience but not the kind about which persons write
glowingly of sunrises, soft breezes, warm friends, music, and quiet time. On this
mountain the subject (has been) death" (Craddock, Interpretation, 135).
LUKE 9:37-43. WHEN THEY HAD COME DOWN FROM THE MOUNTAIN
37

It happened on the next day, when they had come down from the mountain, that a great
multitude met him. 38Behold, a man from the crowd called out, saying, "Teacher, I beg
you to look at my son, for he is my only child. 39Behold, a spirit takes him, he suddenly
cries out, and it convulses him so that he foams, and it hardly departs from him, bruising
him severely. 40I begged your disciples to cast it out, and they couldn't." 41Jesus answered,
"Faithless and perverse generation, how long shall I be with you and bear with you?
Bring your son here." 42While he was still coming, the demon threw him down and
convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and
gave him back to his father. 43They were all astonished at the majesty of God.

See Mark 9:14-29 and Matthew 17:14-20 for parallels. Mark, the shortest Gospel, gives
the most complete account of this exorcism.
"It happened on the next day, when they had come down from the mountain, that a
great multitude met him" (v. 37). The contrast between the mountaintop and the base
of the mountain could not be sharper. At the top of the mountain, they found themselves
in the presence of God, who testified to the divine status of his son, Jesus. At the base of
the mountain, they find themselves confronted by a great crowd and a distraught father
who pleads for his son, who is possessed by a demon.
"Teacher, I beg you to look at my son, for he is my only child" (v. 38). Not only is the
father distraught because his son is suffering, but his situation is made even more difficult
by the fact that this is his only child. The family lineage depends on this child. The
parents, in their old age, will need the child's support. The father has sought help from
Jesus' disciples (v. 40), and has surely availed himself of other potential remedies as well.
Nothing has worked. The father is desperate, but has not given up. He places great hope
in Jesus.
"Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he
foams, and it hardly departs from him, bruising him severely" (v. 39). Luke, the
first-century physician, describes the problem as demon-possession. To twenty-first
century ears, the symptoms sound like epilepsy.
"I begged your disciples to cast it out, and they couldnt" (v. 40). Jesus gave the
twelve "power and authority over all demons, and to cure diseases" (9:1). Why should
they have problems with this demon? Jesus answers that in the next verse.
"Faithless and perverse generation, how long shall I be with you and bear with you?
Bring your son here" (v. 41). Jesus' words echo Moses' reproach of Israel, and provide
one more link between Moses and Jesus (Deuteronomy 32:5see also Numbers 14:27;
Isaiah 65:2). Jesus' reproach says that the disciples' failure is due to their own
faithlessness and perversityimplying lack of faith.
Certainly, their faith has waned more often than it has waxed. When a storm threatened
their boat, Jesus asked, "Where is your faith?" (8:25). Later, however, they succeeded in
"healing everywhere" (9:6). When Jesus commanded them to feed a great crowd, they
responded, "We have no more than five loaves and two fish, unless we should go and buy
food for all these people" (9:13). Now we learn that they have also failed to heal this boy
(v. 40).
"While he was still coming, the demon threw him down and convulsed him
violently" (v. 42a). The demon makes a desperate last attempt to control the boy. These
convulsions demonstrate graphically the problem that the father has described.

"But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his
father" (v. 42b). Where others failed, Jesus prevails. We see that yet today. Christ has
transformed more lives than we can count.
"They were all astonished at the majesty of God" (v. 43). The crowd, having just seen
the child's convulsions, cannot help but be impressed with the miracle of this healing.
CHILDREN'S SERMON: When You Need Advice
By Lois Parker Edstrom
At times we all need guidance. We need someone who has experience (knows what they
are doing) to give us advice.
If you want to learn to play the piano you would find someone who plays the piano well
and go to that person for advice and instruction.
Who would you go to for advice on how to stay healthy? Yes, a doctor or a nurse.
Do you sometimes need help getting ready for school? Your mom or dad can give you
advice on what to wear or what you might need for the day.
Perhaps there is a kid at school who teases you and you need advice on how to deal with
that kid. One of your teachers or your parents could give you advice about that.
Maybe you have done something that you're not proud of and you want to know how to
make it better. Your pastor is the person who is able to give you advice about
forgiveness.
And, there may be times when others come to you for advice.
There is a story in the Bible in which God gives advice. Jesus was on a mountain with
his disciples and he was praying. While he was praying the disciples saw that his face
changed and his clothes became dazzling white.
Later when the disciples were leaving, a cloud came and surrounded them and a voice
came from the cloud and said, "This is my Son, my Chosen; listen to him.
How surprised the disciples must have been to receive advice from God. He told the
disciples that Jesus was God's Chosen Son and that they should listen to him.
When you pray, listen carefully. The very best advice comes from God's Spirit that lives
within us. God's Spirit will guide and direct our lives. God knows what is best for you!
SERMON:

10

Have you ever been to the top of a mountain? If you haven't, try it. You don't need to go
to Mount Everest. Most mountains will do. You don't even need to go to the tippy-top
although there is something special about the very top of a mountain. If you aren't able to
go to the top, go as far as the paved road will take you. The views are pretty much
guaranteed to be beautiful.
And beautiful views have healing power. Viktor Frankl, who survived Hitler's Auschwitz
death camp, wrote a book entitled Man's Search for Meaning, in which he recounted his
prison experiences.
In that book, Frankl tells about riding with other prisoners on a train from Auschwitz to a
concentration camp in Bavarialocked inside a prison car. As the train approached
Salzburg, prisoners crowded around small barred windows to get a glimpse of the
mountains. As they did so, they found themselves able, for a moment, to forget their
frightful circumstances. Frankel says:
"If someone had seen our faces... as we beheld the mountains of Salzburg
with their summits glowing in the sunset,
through the little barred windows of the prison carriage,
he would never have believed that those were the faces of men
who had given up all hope of life and liberty.....
We were carried away by nature's beauty
which we had missed for so long."
Never underestimate the power of beauty to heal the soul.
In his famous speech at Mason Temple in Memphis, shortly before his death, Martin
Luther King, Jr. talked about being on a mountaintop.
NOTE: To read or hear that speech, go to:
http://www.americanrhetoric.com/speeches/mlkivebeentothemountaintop.htm
In that speech, King talked about taking bus rides to protest segregation in the South. He
talked about the birth of the Civil Rights Bill. He talked about Selma. Each of those
experiences was a great challenge. Each experience was excitingand beautifuland
dangerous. In that way, those moments were very much like climbing a high mountain.
In his speech, King acknowledged the dangers of the life he was living, but then he said:
"Well, I don't know what will happen now.
We've got some difficult days ahead.
But it really doesn't matter with me now,
because I've been to the mountaintop.
And I don't mind.

11

Like anybody, I would like to live a long life.

Longevity has its place.
But I'm not concerned about that now.
I just want to do God's will.
And He's allowed me to go up to the mountain.
And I've looked over.
And I've seen the Promised Land.
I may not get there with you.
But I want you to know tonight, that we, as a people,
will get to the Promised Land!"
Keep in mind that King was the son of a Baptist preacher. He had grown up in Sunday
school and church. He had heard good preaching as he was growing up. He grew up
steeped in the great Biblical stories.
In the African-American tradition in which King grew up, people especially prized the
stories of Moses and the Exodusstories of slavery and freedomstories of oppression
and deliverance.
When King, in his great Mountaintop sermon, said that he had been to the mountaintop
AND that he had looked over and had seen the Promised Land AND that he might not
get there himselfBUT that his people would get to the Promised Landhe was simply
taking an old story from the book of Deuteronomy and applying it, with uncanny
accuracy, to his own life.
Let me take a moment to recount that story from Deuteronomy. It's the story of Moses'
death. Moses went to the top of a mountainMount Pisgah this time, not Mount Sinai
and God met him there. God had Moses look out from that mountaintop across the
Jordan Riverinto the Promised Land. God showed Moses the Promised Land from
north to southeast to westfrom the Jordan River to the Mediterranean Sea. God told
Moses that this was the land that he had promised Abraham, Isaac, and Jacob. Then God
told Moses, "I have caused you to see it with your eyes, but you shall not go over there"
(Deuteronomy 34:4).
So Moses died in the land of Moab, having seen the Promised Land but not having had
the privilege of leading the people of Israel into it. Much earlier, Moses had disobeyed
God (Numbers 20:1-24), and that was the reason God refused to allow Moses to lead
Israel into the Promised Land.
Now, with that story in mind, listen once again to Martin Luther King's words in that
speech given the night before he died. He said:
"He's allowed me to go up to the mountain.
And I've looked over.
And I've seen the Promised Land.

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I may not get there with you.

But I want you to know tonight, that we, as a people,
will get to the Promised Land!"
The crowd that heard Martin Luther King's speech that nightmost of them AfricanAmericanmost of them Christianwould have known the Moses' story. Throughout
their growing up years, they heard the story of Mosesand Egyptand slaveryand
Exodusand freedom. They would have heard the story of Moses looking out across the
Promised Land, but never going there. They would have made those connections when
they heard Martin Luther King, Jr. say:
"He's allowed me to go up to the mountain.
And I've looked over.
And I've seen the Promised Land."
I am so glad that God privileged Martin Luther King to go up the mountain and to look
over and to see the Promised Land. It would seem better to us if Martin Luther King
been allowed to live a longer life, but God used Kings martyrdom to force open the door
that had for so long blocked access to Kings people. As God does so often, he turns
Good Fridays into Easters.
But lets take a look at the rest of this Transfiguration story to see if there might be
something there that will serve as a blessing for us.
One of the blessings for me is the conduct of Peter, John, and James at the beginning of
the story. This was Jesus inner circlethe disciples who were closest to him.
As was true of most disciples, these three especially chosen, especially privileged
disciples proved to be real bamboozlers. When they saw Jesus, Moses, and Elijah in
glory, what was their response? They responded by falling asleep. When Peter woke up,
he made a foolish suggestion about building three tentsone for Jesus, one for Moses,
and one for Elijah. The idea went nowhere.
I like that part of the story, because it reminds me that Jesus is capable of functioning
with very ordinary discipleslike Peter, James, and Johnlike melike you. We dont
have to be geniuses or spiritual giants. God is capable of taking very ordinary people
like usand doing his very important business. So the next time I make a foolish
statement or do a foolish thing, I will try to remember Peter, James, and JohnJesus
inner circle the crme de la crme of the apostles. If God could use their ineptness, it
gives me hope that God can use mineand yours.
Another thing that I regard as a great blessing from this story is the words that God
uttered, This is my beloved son. LISTEN TO HIM! What wonderful advice! LISTEN
to Gods son! LISTEN to Jesus!

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Just imagine how many of our problems would go away if we would do that one thing
if we would LISTEN to Jesus. Jesus would guide us through lifes minefields so that we
would come out safely on the other side. Jesus would help us to avoid many of our
problems, and would give us strength to deal with problems that insist on hitting us full
force. All we have to do is to LISTEN to Jesusand to let him guide usand to let him
save us.
Thats what we need isnt it! We need Jesus to guide us through lifes minefieldsto
show us the pathwayto take us by the hand when were in dangerto guide us and
guard usto save us.
Listening to Jesus isnt all that hard. Jesus came to live among us and to teach us how to
live. We can read his teachings in the GospelsMatthew, Mark, Luke, and John.
Frankly, some of Jesus teachings are a little bit hard to understand. They require some
concentrated study and guidance. But some of the best of Jesus teachings are as simple as
simple can be. A man asked Jesus what the most important commandment was, and he
said that there are two important commandments. The first is to love God. The second is
to love your neighbor.
How hard can it be to remember thatlove Godlove your neighbor. Five words!
Love Godthats two words. Love your neighborthats three more words. Love God.
Love your neighbor. Five words! You can remember those, cant you! But can we do
them? Can we love God? Can we love our neighbor? Jesus seemed to think that we can.
I think that we can too.
Some people festoon their homes and offices with bits of wisdom that they pick up hither
and yon. Let me suggest that you festoon your home or your office with a little poster
with five words on itlove Godlove your neighbor. Post that where you can see it. It
doesnt have to be big. It just has to be big enough to catch your attention.
If you will do thatif you will love God and your neighbor, it will change your life.
Thats just one small example of what God meant when he said, This is my beloved son.
LISTEN to him!
If you look through your New Testament, you will find dozens or even hundreds of
places where Jesus dispenses advice and counsel. LISTEN to himand he will change
your life. LISTEN to himand he will save you.
FOR MORE SERMONS ON THIS TEXT:
Go to http://www.lectionary.org/
On the LEFT side, under SERMONS, click on the "By Book of Bible" link.
Then click on the "Luke" link in the right-hand column.

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THOUGHT PROVOKERS:
What is peace, really, but a sense of coping with what life hands us,
expanding our outlook to encompass the good and reject the bad.
To have a view from "the mountaintop"
is perhaps just to sit still and see through the peace within.
Jane Yoder Russell

* * * * * * * * * *
In the presence of eternity,
the mountains are as transient as the clouds.
English proverb
EDITOR'S NOTE: Think about that. If you observe clouds for a minute, you will see
some movement, however slight. If you were to see time-lapse video of clouds, you
would see them sweep and swirl quickly across the sky.
We expect clouds to move, but not mountains. Mountains are forever, we thinkbut
they aren't. The Appalachians are shorter and rounder than the Rockies, because they
have been there longer and have worn down more. In a million years, the Rockies won't
be as tall or craggy as they now are. If we could watch time-lapse video of mountains for
a very long timethrough eternitythey would seem "as transient as the clouds."

* * * * * * * * * *
If you have never heard the mountains singing,
or seen the trees of the field clapping their hands,
do not think because of that that they don't.
Ask God to open your ears so you may hear it,
and your eyes so you may see it,
because, though few people ever know it,
they do, my friend, they do.
McCandlish Phillips

* * * * * * * * * *
If you insist on having your own way, you will get it.
Hell is the enjoyment of your own way forever.
If you really want God's way with you,

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you will get it in Heaven.

Dante Alighieri

* * * * * * * * * *
To live only for some future goal is shallow.
It's the sides of the mountain that sustain life,
not the top.
Robert M. Pirsig,

* * * * * * * * * *

HYMNS:
Baptist Hymnal (BH)
Chalice Hymnal (CH)
Collegeville Hymnal (CO)
Common Praise (CP)
Evangelical Lutheran Worship (ELW)
Gather Comprehensive (GC)
JourneySongs (JS)
Lutheran Book of Worship (LBW)
Lutheran Service Book (LSB)
Lutheran Worship (LW)
Presbyterian Hymnal (PH)
The Faith We Sing (TFWS)
The Hymnal 1982 (TH)
The New Century Hymnal (TNCH)
United Methodist Hymnal (UMH)
Voices United (VU)
With One Voice (WOV)
Wonder Love and Praise (WLP)
Worship & Rejoice (WR)
GATHERING:
Come, Thou Fount of Every Blessing (BH #15, 18; CH #16; CO #446; CP #354; ELW
#807; LBW #499; LSB #686; PH #356; TH #686; TNCH #459; UMH #400; VU #559;
WR #68)

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Here, O Lord, Your Servants Gather (BH #179; CH #278; CP #534; ELW #530; PH #465,
UMH #552; VU #362; WLP #793; WR #597)
We Have Come at Christ's Own Bidding (CP #166; TNCH #182; TFWS #2103; VU
#104; WR #245)
PROCLAIMING:
At the Name of Jesus (BH #198; CO #538; CP #375; ELW #416; JS #371; LBW #179;
LSB #512; LW #178, PH #148; TH #435; UMH #168; VU #335; WR #321)
Christ, upon the Mountain Peak (TH #129, 130; UMH #260; WOV #653)
Christ, Whose Glory Fills the Skies (CO #424; CP #5; ELW #553; LBW #265; LSB
#873; LW #480; PH #462, 463; TH #6, 7; UMH #173; VU #336; WR #91)
Hail to the Lord's Anointed (CH #140; CO #175; CP #101; ELW #311; LBW #87; LSB
#398; LW #82; TH #616; UMH #203; VU #30, 790)
I Stand Amazed in the Presence (BH #547; UMH #371; WR #277)
Jesus on the Mountain Peak (CP #169; PH #74; VU #102; WOV #653; WR #246)
Majesty, Worship His Majesty (BH #215; UMH #176; WR #43)
Surely the Presence of the Lord (CH #263; UMH #328; WR #131)
Swiftly Pass the Clouds of Glory (PH #73; TFWS #2102)
Turn Your Eyes Upon Jesus (BH #320; UMH #349; WR #472)
SENDING:
O Morning Star, How Fair and Bright (CH #105; ELW #308; LBW #76; LSB #395; LW
#73; PH #69; TNCH #158; UMH #247; WR #230)
Open My Eyes (BH #502; CH #586; JS #448; PH #324; UMH #454; VU #371; WR
#480)
JS #448 is a different hymn, but is appropriate for the same reasons as the other hymn.
'Tis Good, Lord, to Be Here (CO #518; CP #167; GS #778; LBW #89; LSB #414; LW
#89)
Also known as How Good, Lord, to Be Here

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HYMN STORY: Christ, Whose Glory Fills the Skies

This hymn was written by Charles Wesley, the brother of John Wesley and the author of
so many hymns ("Love Divine, All Loves Excelling," "O for a Thousand Tongues to
Sing," "Christ the Lord Is Risen Today," "Hark the Herald Angels Sing," and more than
six thousand others).
This hymn celebrates Christ's gloryglory being a Biblical word usually associated with
the splendor of God's presence or the splendor of God's creation.
Jesus Christ shared God's gloryGod's magnificent presence. His glory was revealed on
the Mount of Transfiguration to three of his disciples, Peter, James, and John. Seeing that
glory astonished themterrified them. My guess is that, if God were to reveal himself to
us in all his glory, we might be a bit overwhelmed too. But the disciples didn't have any
reason to be afraid. Jesus didn't come to hurt them, but to help them.
In this hymn, Wesley sees Christ's glory filling the skies like the suntriumphing over
the shades of night. I like that vision of Christ's glory, because it helps me to see Christ
in every sunrise. Christ's glory floods the world with light and dispels the darkness, just
like the sun. The son, S-O-N, is like the sun, S-U-N, bringing light and warmth and life
to our world.
NOTE: See more hymn stories at http://www.lectionary.org/hymnstories.htm
SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright)
modern English translation of the Holy Bible. The World English Bible is based on the American Standard
Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text
New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good
translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated. We are
using the WEB because we believe it to be the best public domain version of the Bible available.

BIBLIOGRAPHY:
Achtemeier, Paul J. and Elizabeth R., Proclamation, Epiphany, Series C (Philadelphia:
Fortress Press, 1973)
Barclay, William, The Daily Study Bible, The Gospel of Luke (Edinburgh: Saint Andrew
Press, 1953)
Bock, Darrell L., The IVP New Testament Commentary Series: Luke, Vol. 3 (Downers
Grove, Illinois, Intervarsity Press, 1994)

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Cousar, Charles B.; Gaventa, Beverly R.; McCann, J. Clinton; and Newsome, James D.,
Texts for Preaching: A Lectionary Commentary Based on the NRSVYear C (Louisville:
Westminster John Knox Press, 1994)
Craddock, Fred B., Interpretation: Luke (Louisville: John Knox Press, 1990)
Craddock, Fred B.; Hayes, John H.; Holliday, Carl R.; and Tucker, Gene M., Preaching
Through the Christian Year, C (Valley Forge: Trinity Press, 1994)
Culpepper, R. Alan, The New Interpreter's Bible, Volume IX. (Nashville: Abingdon,
1995)
Evans, Craig A., New International Biblical Commentary: Luke (Peabody, MA,
Hendrickson Publishers, Inc., 1990)
Farris, Stephen, in Van Harn, Roger (ed.), The Lectionary Commentary: Theological
Exegesis for Sunday's Text. The Third Readings: The Gospels (Grand Rapids: William
B. Eerdmans Publishing Co., 2001)
Fitzmyer, Joseph A., S.J., The Anchor Bible: The Gospel According to Luke I-IX (New
York: Doubleday, 1970)
Gilmour, S. MacLean & Knox, John, The Interpreter's Bible, Volume 8. (Nashville:
Abingdon, 1952)
Green, Joel B., The New International Commentary on the New Testament: The Gospel of
Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1997)
Hendriksen, William, New Testament Commentary: Luke (Grand Rapids: Baker Book
House, 1978)
Nickle, Keith F., Preaching the Gospel of Luke (Louisville: Westminster John Knox,
2000)
Nolland, John, Word Biblical Commentary: Luke 9:2118:34, Vol. 35B (Dallas: Word
Books, 1993)
Pervo, Richard I., and Carl, William J. III, Proclamation 2, Epiphany, Series C
(Philadelphia: Fortress Press, 1979)
Ringe, Sharon H., Westminster Bible Companion, Luke (Louisville: Westminster John
Knox Press)
Rohr, Richard, The Good News According to Luke: Spiritual Reflections (New York:
The Crossroad Publishing Company, 1997)

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Stein, Robert H., The New American Commentary: Luke (Nashville: Broadman Press,
1992)
Tannehill, Robert C., Abingdon New Testament Commentaries: Luke (Nashville:
Abingdon, 1996)
www.sermonwriter.com
www.lectionary.org
We welcome your feedback! dick@sermonwriter.com
Copyright 2016, Richard Niell Donovan

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