Bible Study for Transfiguration Sunday - March 3rd
Read Luke 9:27-43
There is a saying that in real estate, the three most important things are location, location, location.
The same might be said today as we seek to reflect and understand the meaning of Luke’s account of Jesus’ transfiguration: location is everything!
The physical location where the event occurs is “the mountain” (vs. 28). The specific mountain is not named, nor does it seem important to the account. It is not unusual to identify “the mountain” in Scripture as the place of divine revelation. It is on the mountaintop that Moses meets God and is given the 10 Commandments. (See today’s first lesson from Exodus 34:29-35 and Exodus 19:3.) It is on the mountain of the Lord where all nations will come to learn the Lord’s ways (Isaiah 2:2-3). Nor is it unusual in Luke’s gospel for Jesus to withdraw to a place apart to pray. (See Luke 3:21, 6:12, 9:18, 11:1.) The mountaintop is the place set apart to listen, to discern God’s will, and to experience God’s presence.
1. Where do you go to experience God’s presence and discern God’s will?
Read Luke 9:27-43
There is a saying that in real estate, the three most important things are location, location, location.
The same might be said today as we seek to reflect and understand the meaning of Luke’s account of Jesus’ transfiguration: location is everything!
The physical location where the event occurs is “the mountain” (vs. 28). The specific mountain is not named, nor does it seem important to the account. It is not unusual to identify “the mountain” in Scripture as the place of divine revelation. It is on the mountaintop that Moses meets God and is given the 10 Commandments. (See today’s first lesson from Exodus 34:29-35 and Exodus 19:3.) It is on the mountain of the Lord where all nations will come to learn the Lord’s ways (Isaiah 2:2-3). Nor is it unusual in Luke’s gospel for Jesus to withdraw to a place apart to pray. (See Luke 3:21, 6:12, 9:18, 11:1.) The mountaintop is the place set apart to listen, to discern God’s will, and to experience God’s presence.
1. Where do you go to experience God’s presence and discern God’s will?
2. What makes an event a “mountaintop” experience?
Just as the physical location is important in understanding today’s reading, so too is the location of the story within the Gospel of Luke. The transfiguration gives divine confirmation to all that has taken place in the verses preceding it:
* Peter’s confession of Jesus as the Christ (Luke 9:18-20) is validated. Jesus’ appearance is changed, and a heavenly voice clearly identifies Jesus as God’s Son, God’s Chosen One (vs. 35).
* The first of Jesus’ “passion predictions” – Jesus telling his disciples of his impending suffering and death (Luke 9:21-22) – is confirmed. The sudden appearance of two men before Peter, James, and John (vs. 30) will be echoed at the resurrection (Luke 24:4) and ascension (Acts 1:10) of Jesus. The topic of conversation between Jesus and these men (identified as Moses and Elijah and uniquely recorded only in Luke) is of Jesus’ “departure” (literally, his “exodus”) which he is to accomplish in Jerusalem (vs. 31). The account of sleepy disciples on a mountainside trying to stay awake while Jesus prays will be heard again in the story of Jesus’ agony on the Mount of Olives (22:39-46) the night before his crucifixion and death.
Yes, Peter, your words are true: Jesus is the Christ, God’s chosen, beloved Son. Yes, James and John, Jesus’ words are true: God’s chosen one will suffer, die, and be resurrected from the dead. “So, listen to him,” the heavenly voice says, “listen to him!” (vs. 35).
3. What does it mean for Peter to confess Jesus is the Messiah?
* Peter’s confession of Jesus as the Christ (Luke 9:18-20) is validated. Jesus’ appearance is changed, and a heavenly voice clearly identifies Jesus as God’s Son, God’s Chosen One (vs. 35).
* The first of Jesus’ “passion predictions” – Jesus telling his disciples of his impending suffering and death (Luke 9:21-22) – is confirmed. The sudden appearance of two men before Peter, James, and John (vs. 30) will be echoed at the resurrection (Luke 24:4) and ascension (Acts 1:10) of Jesus. The topic of conversation between Jesus and these men (identified as Moses and Elijah and uniquely recorded only in Luke) is of Jesus’ “departure” (literally, his “exodus”) which he is to accomplish in Jerusalem (vs. 31). The account of sleepy disciples on a mountainside trying to stay awake while Jesus prays will be heard again in the story of Jesus’ agony on the Mount of Olives (22:39-46) the night before his crucifixion and death.
Yes, Peter, your words are true: Jesus is the Christ, God’s chosen, beloved Son. Yes, James and John, Jesus’ words are true: God’s chosen one will suffer, die, and be resurrected from the dead. “So, listen to him,” the heavenly voice says, “listen to him!” (vs. 35).
3. What does it mean for Peter to confess Jesus is the Messiah?
The location of the transfiguration account also gives meaning to what is to follow. Jesus speaks the second passion prediction, admonishing his disciples to “let the words sink into your ears” (Luke 9:44); and then Jesus “sets his face to go to Jerusalem” (Luke 9:51). The shining, penetrating clarity of Jesus’ glory gives Jesus and his followers of every age the strength to “face Jerusalem.” Only after his death and resurrection did his disciples truly hear and understand.
4. Why is it so difficult to listen to God?
4. Why is it so difficult to listen to God?
5. What gets in the way of our hearing?
Prayer
O God, open our hearts and our minds to hear, understand, trust, and believe your promises. Amen
O God, open our hearts and our minds to hear, understand, trust, and believe your promises. Amen
Bible Study for the Seventh Sunday after Epiphany - February 24th
Read Luke 6:27-38
At first glance, today’s Gospel could look as if Jesus is asking his disciples to become doormats - turning the other cheek - or handing over a tunic when someone asks for a cloak.
However, Jesus was not a doormat and it is very unlikely that he intended his disciples to be.
Rather he is offering a way of life in which the poor and powerless can act from a position of strength - to take an initiative which confronts their opponent and which leaves the wrong where it belongs. Their dignity does not depend on how others treat them.
He does not suggest that this is an easy option but a radical alternative - something beyond what “even sinners” do. It is very easy to be kind to those who are nice to us - and to love those who love us. The challenge for Christians is to go further.
Among Jesus’ own disciples there were strong characters and the potential for disastrous relationships. Simon the Zealot was violently opposed to Roman occupation - Matthew had made a living as a tax-collector in effect collaborating with the Romans.
In the early Church at Philippi, Luke would have met a community in which a wealthy woman called Lydia met and worshipped on equal terms with dockers from the local port.
Christian communities are never uniform - people hold different political views - or have strong opinions - belong to different social groups and so on. And yet, week by week, we gather to worship God and, hopefully, to build up the Body of Christ in our own community and the locality in which we live.
To do this, we have to employ much of the teaching in today’s Gospel, cultivating qualities of compassion, forbearance and forgiveness. We have to go beyond what might be expected in a club or other organisation - being willing to sacrifice something of our own self-interest in order to create harmony.
Such a community is a powerful witness to the world and will attract others to us. Yes, we may find ourselves exploited from time to time - but, as Jesus says, God is never outdone in generosity - and what we give we will receive back in even greater abundance.
What does it mean for me?
At first glance, today’s Gospel could look as if Jesus is asking his disciples to become doormats - turning the other cheek - or handing over a tunic when someone asks for a cloak.
However, Jesus was not a doormat and it is very unlikely that he intended his disciples to be.
Rather he is offering a way of life in which the poor and powerless can act from a position of strength - to take an initiative which confronts their opponent and which leaves the wrong where it belongs. Their dignity does not depend on how others treat them.
He does not suggest that this is an easy option but a radical alternative - something beyond what “even sinners” do. It is very easy to be kind to those who are nice to us - and to love those who love us. The challenge for Christians is to go further.
Among Jesus’ own disciples there were strong characters and the potential for disastrous relationships. Simon the Zealot was violently opposed to Roman occupation - Matthew had made a living as a tax-collector in effect collaborating with the Romans.
In the early Church at Philippi, Luke would have met a community in which a wealthy woman called Lydia met and worshipped on equal terms with dockers from the local port.
Christian communities are never uniform - people hold different political views - or have strong opinions - belong to different social groups and so on. And yet, week by week, we gather to worship God and, hopefully, to build up the Body of Christ in our own community and the locality in which we live.
To do this, we have to employ much of the teaching in today’s Gospel, cultivating qualities of compassion, forbearance and forgiveness. We have to go beyond what might be expected in a club or other organisation - being willing to sacrifice something of our own self-interest in order to create harmony.
Such a community is a powerful witness to the world and will attract others to us. Yes, we may find ourselves exploited from time to time - but, as Jesus says, God is never outdone in generosity - and what we give we will receive back in even greater abundance.
What does it mean for me?