Sermon: “Listen to Him”

Text: Mark 9:2-9

Transfiguration of the Lord (B)

February 22, 2009

Scripture introduction.  Our second reading this morning is Mark’s account of the “transfiguration” of Jesus.  The Greek word, “metamorphosis,” means literally to change appearance in a way that is visible to others.  On this occasion Jesus went up on a mountain and took the inner circle of his disciples with him—Peter, James, and John.  Suddenly, Jesus’ appearance changed, and his clothes became dazzling white.  Then the disciples saw Elijah and Moses talking with Jesus.  A cloud descended, and a voice came: “This is my Son, the Beloved; listen to him.”  When the cloud lifted, there was no one with them but Jesus.

This short little passage is packed with symbolism.  The appearance with Jesus of Elijah and Moses is a case in point.  Since Moses was the person chosen by God to deliver the law to the ancient Israelites, Moses can be thought to represent the law.  Similarly, one of the greatest prophets ever to live—Elijah—may have represented the Old Testament prophets.  As they came to be with Jesus, and to talk with him, and then to depart, leaving him by himself, this could signify that Jesus was the ideal representative of the law and the prophets and was, indeed, the culmination of the Old Testament faith.

Another point is not so obvious.  We just heard Murray Pate read how Elijah did not die but was taken alive into heaven in a whirlwind.[1]  Most of us don’t realize that there was a similar tradition about Moses.  It’s true that the book of Deuteronomy reports the death of Moses.[2]  On the other hand that same passage says that no one knows the place of his burial.  By New Testament times, a tradition had developed among Jews that Moses was not buried—at least not permanently—and, like Elijah, actually had been translated directly to heaven.[3]  Thus, the glorified appearance of Jesus with Elijah and Moses may have foreshadowed Jesus’ own resurrection and ascension to heaven.  In a moment we’ll unpack some more of the symbolism, but now let’s read the story.

Sermon.  Almost every word of this story has more significance than what lies on the surface.  The opening phrase, “six days later,” is uncharacteristically detailed for Mark, and may have reminded the readers of the six days that the cloud of God’s holiness covered Mt. Sinai before God delivered the law to Moses.[4]  The fact that the Transfiguration took place on a mountain would have suggested to Jewish readers the experiences and tradition of Moses and Sinai.  Since the giving of the law was arguably the central point of the Old Testament, the Transfiguration suggests symbolically that something just as important is happening in the person of Jesus Christ—even that a new covenant is being delivered to the people.  So also, Elijah and Moses, who represented the prophets and the law, passed their mantle to Jesus, much as Elijah had passed his mantle to Elisha.  Because the law and prophetic writings were understood to be God’s word, so Jesus, as their fulfillment, was shown by the Transfiguration to be the living Word of God.

The dazzling whiteness of Jesus’ clothes, for first-century readers, would have characterized a heavenly being.  We might remember that later in Mark[5] the angel who announced Jesus’ resurrection to the women at the tomb was dressed in a white robe.  And in the Old Testament book of Daniel,[6] God himself was visualized with white robes and white hair.  Thus, Jesus’ dazzling white clothing and mysterious transfiguration may have prefigured for Peter, James, and John the resurrection body of Jesus, for a moment shining through his earthly body.  And, as I mentioned earlier, the presence of Elijah and Moses also may have foreshadowed Jesus’ resurrection and ascension.    

When Peter suggests building a “dwelling” for each of Jesus, Moses, and Elijah, the word he uses actually means “tabernacle,” a tent where in ancient Israel the holiest object, the Ark of the Covenant, was housed.  It was by the Ark of the Covenant that the high priest once a year would offer the sacrifice atoning for the sins of the entire nation.  Thus, Peter’s suggestion of building tabernacles hints at the sacrificial mission of Jesus and conveys the holiness of these events on the mountain of Transfiguration. 

Then, there’s the “cloud.”  Many times in the Old Testament God is described as dwelling in a cloud, covered with a cloud, or traveling on the clouds.  As I mentioned a moment ago, a cloud settled on Mt. Sinai when God gave Moses the law.  Not only the tabernacle, but also the tent of meeting, where Moses repeatedly received God’s instructions, were said to be filled with cloud.  By a pillar of fire and cloud, God led the children of Israel through the desert.   So also, during the Transfiguration the cloud was the holy place from which God spoke approvingly of Jesus.  That Jesus remained when the cloud was gone, may even suggest that Jesus took the place of God’s holy cloud and was the holy presence of God on earth.

In seven terse sentences Mark conveys the symbolism of this great event.  Properly understood, everything about the Transfiguration emphasizes the holiness, glory, and mission of Jesus Christ, the Son of God, the long-awaited Messiah.  Yet in the midst of the symbolism and the holiness and the glory, God also issues a simple command: “Listen to him!”  This command brings us back to the moment.  For the disciples, coming back to the moment meant that they still had much to learn.  Only days before had Peter identified Jesus as the Messiah,[7] but even he could not appreciate the necessity of Jesus’ suffering.[8]  In time he and all the disciples would learn that being a follower of Jesus meant they had to take up their own crosses.[9]  They probably didn’t yet understand much of what they had just witnessed on the mountain.  Maybe Jesus told them to keep the event private because he knew they would not understand it until they had experienced his resurrected glory.  In any event, the Transfiguration was not simply an event to experience and savor.  The voice commanded them to listen to Jesus.  In both Greek and Hebrew the word “listen” is stronger than in English.  For us, it is possible to listen passively and still do nothing.  In Greek and Hebrew, the word means to pay close attention, to heed, even to obey.  “Do what he says,” might be a more accurate English translation.  So the command is not simply to listen.  Action is required. 

Yesterday morning many of you were able to come and participate in our church’s Vision Awareness Workshop.  We spent about half the morning getting more details about the planned renovations, learning what it will require to get our building back into dependable working order.  Especially if you were not able to attend, then I urge you to contact the church office, or Fred and Nancy Rubey, or Dave and Diane Giltner so that you will be invited to one of the smaller coffee and dessert gatherings, where we will again discuss the planned project and also the kind of financial commitment that will be needed from our members for the project to become a reality. 

During the second half of yesterday’s program, we planned for new mission and ministry that can and should happen in a refurbished facility.  After listening to some statistics about our church and the needs of the community, our members divided into working groups and began the planning.  I could feel the spiritual energy in the room go up as your ideas began to take shape.  There was so much conversation that it reminded me of Pentecost, when the Holy Spirit descended on the disciples of Jesus.  Paradoxically, as I heard all that talking, I also thought of God’s Transfiguration command: “This is my Son, the Beloved; listen to him!”  For in reality, as you were talking, you were listening.  You were listening actively to the whispers of the Spirit.  You were responding to, and using, Divine Wisdom, which teaches us that the Kingdom of God can be built with what already is available to us, if only we bring out the right pieces and place them next to each other.  I remain very hopeful about our renovation, but if we never raise a single nickel, the planning and energy and spiritual determination that I saw yesterday morning make all the considerable effort of the capital campaign worthwhile.  You were listening to Jesus.  And as you did, you participated in his Transfiguration.  For although he lives and reigns in Trinitarian glory, he works through us.  We are his body.  We are that tabernacle that Peter instinctively wanted to build.  Jesus has been changed into us, and now our challenge is to be changed into him.