Psalm 99:5, 9 Proclaim the greatness of our God and fall down before God’s footstool; God is the Holy One. […] Proclaim the greatness of our God and worship God upon God’s holy hill; for our God is the Holy One.
Introduction
When someone must repeat themselves, you know it’s serious. I know that in my lifetime, when I’ve had to repeat something or have something repeated to me, it’s important. The repetition beckons, “Come and listen … like, really, really listen!” It’s a moment of realization: Oh! This person isn’t joking! There’s no lol, jk, or w/e in the atmosphere. Just pure unadulterated please, for the love of God listen and see, hear and perceive!
The bad news about repetition? It’s humbling. It’s humbling to go from thinking you did perceive and comprehend what was articulated to you, and then realizing you don’t/didn’t. Truly, if the person on the other side of the dialogue and conversation is saying it again, you clearly didn’t get it—whether it’s immediately after the first time or days or weeks later. Repetition means the speaker doesn’t trust you picked up the core of the communique or that you have demonstrated that you did not hear well enough. So, sometimes saying something once isn’t enough and whatever it is must be repeated because whoever is listening isn’t really getting it (“it” being the important thing trying to be communicated).
The good news? It’s encouraging because it means the one who is talking hasn’t given up on the listener just yet. The listener is still important to the speaker; so important that the speaker will condescend to remind—in clearer terms and with a more serious tone—hey, this is quite serious, and I love you enough to repeat it so you really, really hear me. Love is willing to beckon the beloved even if it means having to repeat oneself.
So, this morning I have some good and bad news for you: our Gospel passage telling of Jesus’s transfiguration on the heights of some unknown mountain is divine-self repetition: God is repeating God’s self. This means, those who are following Christ haven’t quite gotten the “it” yet about who this Christ is and what he’s here to do. But it also means that God loves those hard-of-hearing-hoomans enough to repeat God’s self.
Luke 9:28-36
Now, while [Peter] was saying these things a cloud happened and enveloped them. Now, they were afraid while entering into the cloud. And a voice sounded out of the cloud saying: “This one is my son, the one who has been chosen; listen to him!” And when the voice had sounded, Jesus was found alone. And [Peter, John and James] kept silent and reported to no one in those days nothing of these things they had perceived. [1]
(Luke 9:34-36)
Have you ever noticed that the divine declaration here is very similar to the divine declaration at Jesus’s Baptism? The scene might be different, and the number of people present fewer, but the message is the same. Thus, God is repeating God’s self.
So, Luke tells us that Jesus takes Peter, John and James up a mountain to pray. While they are there, Jesus’s appearance—amid praying[2]—transfigures: his face changes and his clothing “was gleaming bright”. Then, as if Jesus’s transfiguring wasn’t enough, two men appear and begin talking to Jesus about his “departure” from Jerusalem “which was about to be completed”. Who are these two men? Well, two beloved prophets of old: Moses and Elijah. Just like John the Baptist who carried the promise of God’s love, life, and liberation into the depths of the waters to baptize those willing to enter in, so Moses and Elijah also carried this same promise to the heights of the mountain to baptize God’s beloved in glory.
Then, consumed with baffled humanity, Peter—who was burdened for sleep along with John and James and after perceiving the glory of the other three—interrupts the glorified men and suggests the building of three tents for Jesus and the celestial visitors. There is nothing else in the second testament that makes me love Peter more than this moment. He does nothing wrong; he’s just too tired to get it, to comprehend and perceive what he sees and hears. He can see what is happening and he can hear the men talking, but the depth of the reality before him is still just right out of reach.
Then, just as he is suggesting a very human and practical thing—the building of three tents to contain the glory before him—God comes close contained in a cloud[3] and proceeds to interrupt Peter[4] (who interrupted Jesus, Moses, and Elijah) with the second iteration of a very important message: “This one is my son, the chosen one! Listen to him!” In other words, for the love of Me, love him and listen and see! Listen to me and then hear him and perceive! This is divine self-disclosure, another moment of divine self-revelation.[5] Here, as in the river Jordan before (and below), God is urging all those who have ears to hear to trust,[6] listen, and perceive:[7] another exodus from bondage is coming. If they didn’t catch it the first time it happened during Jesus’s baptism by cousin John in the Jordan, then catch it now: Moses (the liberator) has shown up accompanied by the prophet of prophets, Elijah, to discuss departure…those who are being held captive will be released, set free, loosed from captivity into the promised land,[8] into God.[9] Thus, listen to Jesus, the chosen divine son, for he is the interpreter of the law and the prophets, he is the door to life, love, and liberation, he is the truth and the way.[10] And what must Peter and others really, really listen to? Ernesto Cardenal tells us, “‘Christ is the word of God made flesh on earth, the message of God that we should love one another. That’s the word that the cloud says we must hear.’”[11]
Conclusion
While it feels like we may be bystanders here, or just some far future audience looking back in on a story about an event that happened ages ago, we are not such bystanders. We do not have the space to be an audience casually looking backward, being entertained by a story about ancient peoples just not getting it…as if we do. Because we don’t; and we must be asked to look and listen again. The key to understanding why I’m saying this is embedded in one simply Greek word Luke uses in this pericope: ἰδοὺ![12] Translated as “Behold!” or “Look!”, this is the word dismantling historical boundaries between us and Peter, John and James. We are ushered into the narrative, and we are asked (commanded!) to look and behold the events happening as if we are present! We are there, on the mountain, consumed by prayer and by a cloud, allowing our eyes to fall upon on Moses and Elijah, taking in all of Jesus’ transfigured glory; this all becomes important for us, too.[13]
We like to think that because we walk about with access to text that has been written down and translated into our language(s) we know it. But do you? Do I? Or do I need to hear it again? Maybe I need a divine repeated message that God loves me because I am too thick-skulled and too hard of hearing to hear and listen to this one whom God chose and in and through whom I am chosen by faith? Maybe in a time where chaos and tumult, fear and anger are the rule of the day, the law of the streets, the honor among the afraid and angry, maybe, just maybe I need to be reminded that God is bigger than I am, bigger than my ideas about the world and about God, bigger than whatever my most creative conceptions about life are, bigger than the deepest and widest void I can scream into, and even bigger than death.[14] Maybe, just maybe, I need this reminder so that my exhausted mind and body can be resurrected with God’s spirit, God’s breath, God’s life, love, and liberation so I can lay my hands on hope, remember mercy, recall grace, and dare to love God and my neighbor like my savior, Jesus Christ.
Beloved, take comfort: you are so loved that God is not above God’s self to repeat God’s words to you…In fact, God established this very place for you to hear again and again, to remind you, to recall to your heart the very concrete truth that you are loved so that you can go love your neighbor as you’ve been first loved by God, in Christ, by the power of the Holy Spirit.
[1] Translation mine unless otherwise noted
[2] Green, Luke, 380. “Not only is prayer mentioned twice, but this reference follows hard on the heels of the parallel reference in v18, where prayer is represented as the setting for divine disclosure. In fact, through the use of the participial form, Luke has it that while Jesus was praying he was transfigured (ct. 3:21-22).”
[3] Cardenal, Solentiname, 285. “‘…enveloped by the mystery of God.’”
[4] Green, Luke, 383.
[5] Joel B. Green The Gospel of Luke The New International Commentary on the New Testament Grand Rapids, MI: Eerdmans, 1997. 377. “Luke’s transfiguration scene places a premium on the motif of sight. The ‘appearance’ of Jesus face changed, Luke’s audience is invited (along with the apostles) ‘to behold’ Moses and Elijah on the mountain with Jesus, these two OT figures appeared in glory, and the apostles ‘saw’ Jesus’ glory. Clearly, however, this ‘seeing’ is not enough, for Peter and those with him are able to witness all of this yet still seriously distort the meaning of these phenomena. From ‘seeing,’ then, the narrative turns to ‘hearing’ (vv. 35-36), after which, we are informed, the apostles told no one what they had ‘seen.’ Luke thus works in this scene with an understanding that is common in biblical narration—namely, ‘unaided human intellect cannot grasp history’s significance. One who reckons to understand the past implies a claim to God-given insight into the matter.’ The divine word illuminates; hence we may follow the narrative from the ‘seeing but not perceiving’ of vv. 28-34 to the ‘seeing and (beginning the process of) perceiving’ in v. 36. The whole scene is thus cast as a moment of revelation.”
[6] Justo L. Gonzalez Luke Belief: A Theological Commentary on the Bible Eds Amy Plantinga Pauw and William C. Placher. Louisville, KY: WJK, 2010. 127. “Thus the text shows Jesus to be at least the equal of Moses and Elijah, and certainly invested with the authority of God so that his teachings are inspired: ‘This is my Son, my Chosen; listen to him!’”
[7] Green, Luke, 384. “From an unimpeachable source, Jesus has been identified for them; as a consequence of this divine confirmation, they should regard his words, including his teaching on his destiny and the concomitant nature of discipleship (vv. 21-27), as reliable.”
[8] Green, Luke, 378. “What is the significance of these echoes? Is worth noting at the outset that, like other Hellenistic historiographers, Luke has reflected in his writing a general perception of history as the arena in which certain types of situations and characters appear. For Luke, if not for historiographers in general, this was due to his notion that historical events are divinely guided. This means that the Evangelist will have seen in the mission of Jesus a virtual, divinely ordained, reenactment of the exodus form bondage.”
[9] Cardenal, Solentiname, 284. “I: ‘In the Bible, God appears fundamentally like the God of Exodus, which is like saying the God of freedom. In the prophet Amos says that the Exodus of Israel was not the only one and that Yahweh had brought other peoples out of other slaveries. Which is like saying that Yahweh is the God of every revolution.’”
[10] Green, Luke, 384. “Indeed, as Luke will make clear, even these OT figures are now to be interpreted by Jesus, for his role as divine spokesperson has been endorsed by God himself. That is, it is not so much that the time of the law and prophets has passed as it is that Jesus has been designated as their authorized interpreter.”
[11] Cardenal, Solentiname, 285.
[12] Green, Luke, 381. “At the same time, Luke invites his audience to share their viewpoint through the use of ‘Look!’”
[13] Ernesto Cardenal The Gospel in Solentiname Trans. Donald D. Walsh. Eugene, OR: Wipf & Stock, 2010. 282. “MARIA: ‘This happened when he was praying. And I think that for us too it’s important to pray. He was praying to prepare himself for what he was going to suffer.’”
[14] Gonzalez, Luke, 127. “Coming immediately after Jesus’ announcement of his sufferings and death, the transfiguration is thus a reminder that in spite of all outward signs of defeat and powerlessness, Jesus is ultimately more powerful than death and then the political and religious authorities in Jerusalem.”