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2023, August 6 ~ Exodus 34:29-35; 2 Peter 1:13-21; Luke 9:28b-36

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TODAY’S READINGS IN CONTEXT
AUGUST 6, 2023
TRANSFIGURATION SUNDAY

Exodus 34:29-35

Reading

29 Moses came down from Mount Sinai. As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God. 30 When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him. 31 But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses spoke with them. 32 Afterward all the Israelites came near, and he gave them in commandment all that the Lord had spoken with him on Mount Sinai. 33 When Moses had finished speaking with them, he put a veil on his face; 34 but whenever Moses went in before the Lord to speak with him, he would take the veil off, until he came out; and when he came out, and told the Israelites what he had been commanded, 35 the Israelites would see the face of Moses, that the skin of his face was shining; and Moses would put the veil on his face again, until he went in to speak with him.

Commentary

The Book of Exodus is the second book of the Bible and covers the period from the slavery of the Israelites in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Because of this reading from the Hebrew Bible and today’s Gospel reading, many Christians refer to this Sunday as “Transfiguration Sunday.” In this reading, Moses’ face shone when he came down from Mount Sinai after speaking with YHWH (translated as LORD in all capital letters). On the mountain, he (Moses) wrote the “words of the covenant” (the Ten Commandments or the Ten Words) on tablets as directed by YHWH (34:27). Moses put a veil over his face after he gave the people the Commandments (v.33) and he removed the veil whenever he spoke to YHWH face-to-face (v.34).

Today’s reading is set at Mount Sinai (“Horeb” in other parts of Exodus and in Deuteronomy) during the time in the Wilderness.

The account in today’s reading is Moses’ second return from the top of Mount Sinai. Just a few chapters earlier, Moses came down from the mountain with the Commandments written by YHWH in the first account of the giving of the commandments (31:18). When Moses and YHWH saw that the Israelites built a Golden Calf, YHWH threatened to destroy them. Moses pleaded with YHWH to reverse that decision and YHWH relented (Chapters 32 and 33).

The Hebrew words saying that Moses’ face “shone” (v.29) – or in other translations “was radiant” – shares an etymological root with the word “horn” (as in an instrument or source of sound projections). In his translation of the Bible into Latin (the Vulgate), Jerome rendered these Hebrew words as “was horned.” This unfortunate translation was the basis for Michelangelo’s statue of Moses showing him with horns and led to the antisemitic belief that Jews had horns.

The Jewish Study Bible points out that there are passages in Ezekiel, Habakkuk, and Psalm 104 portraying the Divine Presence as surrounded by radiant luminosity and that this is a concept also found in Mesopotamian literature where it is called “fearsome radiance.” The New Jerome Biblical Commentary opines that the radiance of Moses’ face demonstrates his privileged position as a servant close to YHWH, and as reaffirming his position as the intermediary between God and the Israelites.

Moses’ speaking with God face-to-face became an important aspect of the description of the expected Messiah when this account in Exodus was combined with two verses in the Book of Deuteronomy. In one of these verses, YHWH promised to “raise up for them [the people of Israel] a prophet like you [Moses].” (Deut. 18.18) The other verse stated that no other prophet in Israel has been known by God face-to-face (Deut. 34.10).

Today’s Gospel reading presents Jesus of Nazareth as conversing with Moses and Elijah, and notes that “the appearance of his face changed and his clothes became dazzling white” (LK 9:29).

2 Peter 1:13-21

Reading

13 I think it right, as long as I am in this body, to refresh your memory, 14 since I know that my death will come soon, as indeed our Lord Jesus Christ has made clear to me. 15 And I will make every effort so that after my departure you may be able at any time to recall these things.

16 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 had been eyewitnesses of his majesty. 17 For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, “This is my Son, my Beloved, with whom I am well pleased.” 18 We ourselves heard this voice come from heaven, while we were with him on the holy mountain.

19 So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. 20 First of all you must understand this, that no prophecy of scripture is a matter of one’s own interpretation, 21 because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God.

Commentary

In the First Century, it was not uncommon to write something in another person’s name so that the writing would have extra “authority” – particularly when the writer believed he knew what the “authority” (in this case, Peter) would have said. This is called pseudepigraphy.

The Second Letter of Peter was likely written some time between 100 and 150 CE (Peter died in the 60’s CE) and it was written in the popular Greek rhetorical style of the age, not a style that would have been customary for a Galilean fisherman. The NJBC sees the letter as “written to a pluralistic Church of Jewish-Christian and a Greek converts.” It says the “language is good Greek with special attention to technical, intellectual terms, such as ‘divine nature’.”

The Jewish Annotated New Testament understands the reference to “in this body” (v.13) as a juxtaposition to the glorious, resurrected body anticipated after death. By alluding to his death “as coming soon” (v.14), the letter presented itself as a “testament” (final advice and warnings) by Peter based on his own experiences. The JANT notes that early Christian legend from the 2nd and 3rd centuries states that Peter was crucified upside-down by Nero in 64 CE.

It is not clear if the author of 1 Peter and 2 Peter was the same person.

This short (three chapters) letter emphasized the dangers of false prophets and presented a vision of the world so corrupt that it could be saved only by the Second Coming of the Christ.

In today’s reading, “Peter” claimed he was an eyewitness to the Transfiguration of Jesus (v.16) where he heard the voice of God declare that Jesus was God’s Son and God’s Beloved. The New Oxford Annotated Bible points out that the wording of the heavenly voice (v.17) is different from the words spoken at the Transfiguration as recounted in the Synoptic Gospels. The NAOB surmises that the writer of the letter may have been relying on an oral tradition rather than a written gospel. The “holy mountain” (v.18) is not identified, but The JANT points out that early (late 2nd Century and after) Church fathers such as Origen, Cyril of Jerusalem and Jerome said it was Mount Tabor. Mount Tabor is located in the Lower Galilee at the eastern end of the Jezreel Valley, 11 miles west of the Sea of Galilee.

Connecting the reference to the “morning star” (v.19) to Revelation 22:16, The NAOB interprets the morning star as the Christ who will return. The JANT sees the “lamp shining” reference (v.19) as related to Matt. 5:15 (“do not hide a lamp shining under a bushel basket”) and the “day dawns” (v.19) as a reference to Judgment Day.

“Peter” concludes that prophesy comes from God to humans who are moved by the Spirit to speak for God (v.21), which The JANT describes as “charismatic pronouncements.”

Luke 9:28b-36

Reading

28b Jesus took with him Peter and John and James and went up on the mountain to pray. 29 And while he was praying, the appearance of his face changed, and his clothes became dazzling white. 30 Suddenly they saw two men, Moses and Elijah, talking to him. 31 They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. 32 Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. 33 Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” — not knowing what he said. 34 While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. 35 Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” 36 When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark (these portions are said to derive from the “Sayings Source” known as “Q” – the German word for which is Quelle — and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

Today’s reading is an account of the Transfiguration and is found in all three Synoptic Gospels, but not in the Fourth Gospel. In Luke’s account, Jesus took his “inner circle” (Peter, James, and John) and went up on an unspecified mountain (sometimes identified as Mount Tabor) where he was transfigured and appeared with Moses (the lawgiver) and Elijah (the great prophet whose return would be a sign of the coming of the Messiah). The NJBC says the inclusion of Moses and Elijah shows “the road upon which Jesus is embarking is in accord with the law and the prophets.”

The JANT points out that Jesus’ face shining (v.29) is a parallel to Moses’ face shining in Exodus 34:29. The JANT continues that “dazzling” clothes suggest a mystical experience, citing Moses and Daniel 12:3 (“Those who are wise shall shine like the brightness of the sky”).

The statement that Peter, James, and John were “weighed down with sleep” (v.32) may indicate that the Transfiguration occurred at night and anticipated the same sleepy condition when they were supposed to keep watch for Jesus in the Garden of Gethsemane (22:45).

Peter’s desire to make three dwellings (v.33) was a reaction to make permanent a numinous moment and to keep Moses and Elijah present. Other translations are for “tents” or “tabernacles.”

The “cloud” is a customary image for God (as in Exodus 13) and the “voice” is similar to the voice and words spoken at Jesus’ baptism (3:22).

The NJBC suggests that the teachings that Jesus gave in Luke’s Gospel just before the Transfiguration were so different and difficult (“take up your cross and follow me”) that it was necessary to present a “divine sanction” for these teachings.

2023, February 19 ~ Exodus 24:12-18; 2 Peter 1:16-21; Matthew 17:1-9

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TODAY’S READINGS IN CONTEXT
FEBRUARY 19, 2023

Exodus 24:12-18

Reading

12 The LORD said to Moses, “Come up to me on the mountain, and wait there; and I will give you the tablets of stone, with the law and the commandment, which I have written for their instruction.” 13 So Moses set out with his assistant Joshua, and Moses went up into the mountain of God. 14 To the elders he had said, “Wait here for us, until we come to you again; for Aaron and Hur are with you; whoever has a dispute may go to them.”

15 Then Moses went up on the mountain, and the cloud covered the mountain. 16 The glory of the LORD settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. 17 Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in the sight of the people of Israel. 18 Moses entered the cloud and went up on the mountain. Moses was on the mountain for forty days and forty nights.

Commentary

The Book of Exodus is the second book of the Bible and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Today’s reading is part of chapters 19 to 24 which include a theophany (an appearance of God), the making of a covenant between YHWH and the Israelites, and the giving of the laws at Sinai. This entire section is described by The Jewish Study Bible as “extraordinarily difficult to follow” because it was transmitted in multiple versions that differed about the nature of the event and what God communicated to the people. The JSB points out that the text combines material from J, E and P but the lack of identifying characteristics makes it difficult to determine which source supplied which details.

Today’s reading comes immediately after an account (vv.1-11) establishing a covenant between YHWH and the people. It recounted Moses’ going up Mount Sinai to receive “tablets of stone with the law and the commandment” written by YHWH (v.12b). The JSB notes that the Hebrew can be also translated as “stone tablets and the teachings and the commandments” — which has been interpreted by some rabbis to mean the entirety of the written Torah and the Oral Torah.

In other places in Exodus, including a verse in this Chapter (24:4), it was Moses who wrote down the words of the LORD, rather than the LORD. The JSB also observes that in other accounts, Moses did not have to go up the mountain (v.1) because he was already there (20.18).

This text refers to the holy mountain as “Sinai” (v.16) – the term used by the Priestly writers who authored portions of the Book of Exodus – rather than “Horeb,” the term used by other sources/writers of the Book of Exodus and the Torah.

While Moses was on the mountain for 40 days and 40 nights, he had a “theophany” – a direct appearance of God (v. 17) and received detailed instructions for worship that are recounted in Chapters 24 to 31 – matters of great importance to priests.

As a sequel to today’s reading, because Moses was away from the Israelites for a long time (in both the Hebrew and Christian Scriptures, the number “40” is a euphemism for a “long time” – whether in years or days), the Israelites felt abandoned and built the Golden Calf (Ch. 32). When Moses came down, he smashed the tablets of the Law given to him by God (32:21) and this was a symbol that the covenant with YHWH had been broken by the people.

When Moses went up the mountain again (34:4) and had a face-to-face meeting with God, his face shone so brightly that it had to be covered with a veil when he came down (34:33). These two stories form a precedent for the story of the Transfiguration of Jesus in today’s Gospel.

2 Peter 1:16-21

Reading

16 We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. 17 For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, “This is my Son, my Beloved, with whom I am well pleased.” 18 We ourselves heard this voice come from heaven, while we were with him on the holy mountain.

19 So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. 20 First of all you must understand this, that no prophecy of scripture is a matter of one’s own interpretation, 21 because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God.

Commentary

In the First Century, it was not uncommon to write something in another person’s name so that the writing would have extra “authority” – particularly when the writer believed he knew what the “authority” (in this case, Peter) would have said. This is called pseudepigraphy.

The Second Letter of Peter was likely written some time between 100 and 150 CE (Peter died much earlier) and it was written in the popular Greek rhetorical style of the age, not a style that would have been customary for a Galilean fisherman. The letter was presented as a “testament” (final advice and warnings) by Peter based on his own experiences. It is not clear if the author of 1 Peter and 2 Peter were the same person.

This short (three chapters) letter emphasized the dangers of false prophets and presented a vision of the world so corrupt that it could be saved only by the Second Coming of the Christ.

In today’s reading, “Peter” rejected the notion that the Second Coming is “myth” (v.16) and claimed he was an eyewitness to the Transfiguration of Jesus where he heard the voice of God declare that Jesus was God’s Son and God’s Beloved (v.17). Referring to someone as “God’s Son” is an echo of Psalm 2:7 where the reference is generally regarded as applying to David.

“Peter” concluded that prophesy comes from God to humans who are moved by the Spirit to speak for God. The New Jerome Biblical Commentary goes on to says that according to 2 Peter, the Transfiguration was itself a prediction of the Parousia (the technical term for the Second Coming).

Matthew 17:1-9

1 Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. 2 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. 3 Suddenly there appeared to them Moses and Elijah, talking with him. 4 Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.” 5 While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” 6 When the disciples heard this, they fell to the ground and were overcome by fear. 7 But Jesus came and touched them, saying, “Get up and do not be afraid.” 8 And when they looked up, they saw no one except Jesus himself alone.

9 As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.”

Commentary

The Gospel of Matthew highlights Jesus’ origins and identity. Written around 85 CE by an anonymous author, the Gospel began Jesus’ genealogy with Abraham and depicted Jesus as a teacher of the Law like Moses. More than any other Gospel, Matthew quoted from the Hebrew Scriptures (using the Greek Septuagint translation) to illustrate that Jesus was the Messiah.

Having been written after the Destruction of the Temple in 70 CE, the Gospel reflected the controversies between the Jesus Followers and the Pharisees for control of Judaism going forward. Accordingly, the Gospel contains many harsh sayings about the Pharisees. The Gospel is intended primarily for the late First Century Jewish Jesus Follower community.

The Gospel relied heavily on the Gospel of Mark and included all but 60 verses from Mark. Like Luke, Matthew also used a “Sayings Source” (called “Q” by scholars) which are found in Matthew and Luke but not in Mark and John. There are also a substantial number of stories that are unique to Matthew: the Annunciation of Jesus’ conception was revealed to Joseph in a dream (rather than by an angel to Mary as in Luke); the Visit of the Magi; the Slaughter of the Innocents by Herod; the Flight to Egypt; the Laborers in the Vineyard; and the earthquake on Easter Morning, among others.

Portraying Jesus as the Messiah as a “New Moses” would have been seen as a fulfillment of words attributed to Moses in Deuteronomy 18:10 (“The LORD your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet.”)

Today’s reading is Matthew’s account of the Transfiguration, an account that is substantially the same as Mark and Luke. The three apostles (Peter, James, and John) formed an “inner circle” with Jesus and were the three apostles with Jesus in Gethsemane (in Mark and Matthew).

The “six days” (v.1) is an analogue to the six days in which the LORD’s glory settled on Mount Sinai (Ex.24:16) – part of today’s reading. The New Oxford Annotated Bible observes that the mountain in today’s reading is not identified, and may be Mount Hermon, which is close to Caesarea Philippi, but the traditional location is Mount Tabor, south of Nazareth.

In the account, Jesus’ face shone (v.2) just as Moses’ face did after his last trip up the mountain (Ex. 34:29). Jesus’ clothes “dazzling white’ (v.2) is the same description of the “Ancient One” in Daniel’s vision (Dan. 7:9). The Jewish Annotated New Testament notes that the word translated as “transfigured” (v.2) is metamorphoō (“change in form or appearance”) and that a “bright cloud” (v.5) is the way God’s presence (shekinah) is indicated (Ex. 40:35-38). The New Jerome Biblical Commentary observes that because transfiguration was common in stories that were part of classical paganism, Luke avoided the term altogether and did not describe Jesus as transfigured. Instead, Luke 9:29 says “the appearance of his face was changed.”

Jesus’ being with Moses and Elijah showed his (and his teaching’s) continuity with (and fulfillment of) the great lawgiver (Moses) and the prophetic precursor (Elijah) to the Messiah (Mal. 4:5-6). The voice (v.5) repeated the words spoken at Jesus’ Baptism in the Jordan (3:17). Falling to the ground (v.6) was similar to Daniel’s reaction to his visions (Dan. 8:18 and 10:9).

The NJBC states that by labeling the event as a “vision” (v.9), Matthew gave a clue as to the nature of the event: “Thus the story is seen as the externalization of an inner spiritual event – whether pre- or post-Easter, it is impossible to say.”

2022, February 27 ~ Exodus 34:29-35; 2 Corinthians 3:12-4:2; Luke 9:28-43a

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TODAY’S READINGS IN CONTEXT
FEBRUARY 27, 2022

Exodus 34:29-35

Reading

29 Moses came down from Mount Sinai. As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God. 30 When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him. 31 But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses spoke with them. 32 Afterward all the Israelites came near, and he gave them in commandment all that the LORD had spoken with him on Mount Sinai. 33 When Moses had finished speaking with them, he put a veil on his face; 34 but whenever Moses went in before the LORD to speak with him, he would take the veil off, until he came out; and when he came out, and told the Israelites what he had been commanded, 35 the Israelites would see the face of Moses, that the skin of his face was shining; and Moses would put the veil on his face again, until he went in to speak with him.

Commentary

The Book of Exodus is the second book of the Torah/Pentateuch and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Today’s reading is set at Mount Sinai (“Horeb” in other parts of Exodus and in Deuteronomy) during the time in the Wilderness.

Because of this reading from the Hebrew Bible and today’s Gospel reading, many Christians refer to this Sunday as “Transfiguration Sunday.” In this reading, Moses’ face shone when he came down from Mount Sinai after speaking with YHWH (translated as LORD in all capital letters). On the mountain, he (Moses) wrote the “words of the covenant” (the Ten Commandments or the Ten Words) on tablets as directed by YHWH (34:27). Moses put a veil over his face after he gave the people the Commandments (v.33) and he removed the veil whenever he spoke to YHWH face-to-face (v.34).

The account in today’s reading was Moses’ second return from the top of Mount Sinai. Just a few chapters earlier, Moses came down from the mountain with the Commandments written by YHWH in the first account (31:18). In that instance, when Moses and YHWH saw that the Israelites built a Golden Calf, YHWH threatened to destroy them. Moses pleaded with YHWH to reverse that decision and YHWH relented (Chapters 32 and 33).

The Hebrew words saying that Moses’ face “shone” (v.29) or in other translations “was radiant” shares an etymological root with the word “horn” (as in a source of sound projection). In his translation of the Bible into Latin (the Vulgate), Jerome rendered these Hebrew words as “was horned.” This unfortunate translation was the basis for Michelangelo’s statue of Moses showing him with horns and led to the anti-semitic belief that Jews had horns.

Moses’ speaking with God face-to-face became an important aspect of the description of the expected Messiah when this account in Exodus was combined with two verses in the Book of Deuteronomy. In one verse, YHWH promised to “raise up for them [the people of Israel] a prophet like you [Moses].” (Deut. 18.18) The other verse stated that no other prophet in Israel has been known by God face-to-face (Deut. 34.10).

Today’s Gospel reading presents Jesus of Nazareth as conversing with Moses and Elijah, and notes that “the appearance of his face changed and his clothes became dazzling white” (Luke 9:29).

2 Corinthians 3:12 – 4:2

Reading

12 Since then, we have such a hope, we act with great boldness, 13 not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside. 14 But their minds were hardened. Indeed, to this very day, when they hear the reading of the old covenant, that same veil is still there, since only in Christ is it set aside. 15 Indeed, to this very day whenever Moses is read, a veil lies over their minds; 16 but when one turns to the Lord, the veil is removed. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18 And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.

4:1 Therefore, since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. 2 We have renounced the shameful things that one hides; we refuse to practice cunning or to falsify God’s word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.

Commentary

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.

Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. Paul’s Second Letter to the Corinthians was written in opposition to “false apostles” (11.13). It seems to be a composite of fragments from other letters that have been lost, some of which are referred to in the letter with which we are presented. Some of the statements in the letter are inconsistent with other statements in Paul’s epistles.

Moses’ veil was presented as a protection for the Israelites (Ex. 34:35) because it was too overpowering for the people to look at Moses’ shining face. But in today’s reading, Paul said the “glory” (Torah) is being set aside (v.13) and he reinterpreted the veil worn by Moses as a metaphor for unenlightenment (vv.14-15).

Paul stated the veil is only set aside in Christ (v.14) and we (Christians) now see the glory of the Lord because we have “unveiled faces” and are being “transformed from one degree of glory to another (v.18).

Luke 9:28b-43a

Reading

28b Jesus took with him Peter and John and James and went up on the mountain to pray. 29 And while he was praying, the appearance of his face changed, and his clothes became dazzling white. 30 Suddenly they saw two men, Moses and Elijah, talking to him. 31 They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. 32 Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. 33 Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” — not knowing what he said. 34 While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. 35 Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” 36 When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.

37 On the next day, when they had come down from the mountain, a great crowd met him. 38 Just then a man from the crowd shouted, “Teacher, I beg you to look at my son; he is my only child. 39 Suddenly a spirit seizes him, and all at once he shrieks. It convulses him until he foams at the mouth; it mauls him and will scarcely leave him. 40 I begged your disciples to cast it out, but they could not.” 41 Jesus answered, “You faithless and perverse generation, how much longer must I be with you and bear with you? Bring your son here.” 42 While he was coming, the demon dashed him to the ground in convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. 43 And all were astounded at the greatness of God.

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

In today’s reading Jesus took his “inner circle” (Peter, James, and John) and went up on an unspecified mountain where he was transfigured and appeared with Moses (representing the Torah) and Elijah (representing the prophets).

The statement that Peter, James, and John were “weighed down with sleep” (v.32) may indicate that the Transfiguration occurred at night and anticipated the same sleeping condition when they were supposed to keep watch for Jesus in the Garden of Gethsemane (22:45).

Peter’s desire to make three dwellings (v.33) was a reaction to make permanent a numinous moment and to keep Moses and Elijah present.

The “cloud” is a customary image for God (as in Exodus 13) and the “voice” is similar to the voice and words spoken at Jesus’ baptism (3:22).

In the second part of today’s reading, the healing of the child possessed by a spirit is also found in the other Synoptic Gospels (Mark 9:14 and Matt. 17:14). Calling the people “a faithless and perverse generation” was reminiscent of Moses’ last words to the Israelites before they entered the Promised Land (Deut. 32:5, 20). Most scholars agree that this Deuteronomic ”Song of Moses” is a late insertion reflecting the Judeans’ faithlessness that led to the Exile.

2021, February 14 ~ 2 Kings 2:1-12; 2 Corinthians 4:3-6; Mark 9:2-9

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TODAY’S READINGS IN CONTEXT
FEBRUARY 14, 2021

2 Kings 2:1-12

Reading

1 When the LORD was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their way from Gilgal. 2 Elijah said to Elisha, “Stay here; for the LORD has sent me as far as Bethel.” But Elisha said, “As the LORD lives, and as you yourself live, I will not leave you.” So they went down to Bethel. 3 The company of prophets who were in Bethel came out to Elisha, and said to him, “Do you know that today the LORD will take your master away from you?” And he said, “Yes, I know; keep silent.”

4 Elijah said to him, “Elisha, stay here; for the LORD has sent me to Jericho.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.” So they came to Jericho. 5 The company of prophets who were at Jericho drew near to Elisha, and said to him, “Do you know that today the LORD will take your master away from you?” And he answered, “Yes, I know; be silent.”

6 Then Elijah said to him, “Stay here; for the LORD has sent me to the Jordan.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.” So the two of them went on. 7 Fifty men of the company of prophets also went, and stood at some distance from them, as they both were standing by the Jordan. 8 Then Elijah took his mantle and rolled it up and struck the water; the water was parted to the one side and to the other, until the two of them crossed on dry ground.

9 When they had crossed, Elijah said to Elisha, “Tell me what I may do for you, before I am taken from you.” Elisha said, “Please let me inherit a double share of your spirit.” 10 He responded, “You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted you; if not, it will not.” 11 As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. 12 Elisha kept watching and crying out, “Father, father! The chariots of Israel and its horsemen!” But when he could no longer see him, he grasped his own clothes and tore them in two pieces.

Commentary

The Book of Kings is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a didactic history of Ancient Israel from the time in the Wilderness (c. 1250 BCE, if the account is historical) to the Babylonian Captivity in 587 BCE. They emphasize that God controls history, and when the people (and their kings) worship Yahweh properly, good things happen to them. When the kings and people worship false gods, however, bad events overtake them.

Today’s story recounts the succession of the prophet Elijah by his faithful disciple, Elisha, who asks for a “double share” (the share of an oldest son) of Elijah’s spirit (v.9). According to Biblical chronology, the events took place about 840 BCE, after the reigns of Ahab and the two kings who followed him.

The account has many parallels to the stories of Moses and his successor, Joshua. Elijah and Elisha crossed from the west bank of the Jordan River to the east bank (v.8), just as Moses and Joshua crossed the Sea of Reeds. After Elijah was taken up to heaven in a fiery chariot in the area near Mount Nebo where Moses died (v.11), Elisha parted the Jordan and crossed to the west side just as Joshua did (v.14).

Because Elijah was raised to heaven, his return to earth is seen as a harbinger of the coming of the Messiah (Mal. 3:23-24). A place/chair for Elijah is left open at table (and often the doors of homes are left open) at Passover Seders in the event Elijah might return that night. In many ways, John the Baptist is portrayed as an Elijah-like figure in the Gospels.

2 Corinthians 4:3-6

Reading

3 Even if our gospel is veiled, it is veiled to those who are perishing. 4 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. 5 For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. 6 For it is the God who said, “Let light shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Commentary

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic, and Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it means to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) (likely while Paul was in Ephesus) and presented his views on several issues.

Paul’s controversies with the Corinthians continued, and he wrote a number of letters to them. The Second Letter is a composite of fragments from these letters. In the Second Letter, Paul countered some Jewish Jesus Followers who were disagreeing with Paul and undermining his authority.

In today’s reading, Paul’s reference to “the god of this world” (v.4), meant the Roman authorities as well as the secular wisdom of the current age. Paul affirmed that Jesus the Christ is the “image of God” (v.4) and the “Lord” (v.5). Paul paraphrased part of the First Creation Story in Genesis regarding the creation of light and said that the light of the knowledge of God is found in Jesus the Christ (v.6).

Today’s reading comes right after Paul’s interpretation of Exodus 34, in which Moses’ face shone after talking with God and receiving the tablets of the (3:16). Similarly, the gospel is “veiled to those who are perishing” (4:3).

Mark 9:2-9

Reading

2 Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, 3 and his clothes became dazzling white, such as no one on earth could bleach them. 4 And there appeared to them Elijah with Moses, who were talking with Jesus. 5 Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.” 6 He did not know what to say, for they were terrified. 7 Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!” 8 Suddenly when they looked around, they saw no one with them any more, but only Jesus.

9 As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead.

Commentary

The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”

Because the original ending of Mark’s Gospel did not include any resurrection appearances by Jesus, some scholars see the Transfiguration account in today’s reading as a resurrection appearance placed back into the lifetime of Jesus.

Moses (representing the covenant of the Torah) and Elijah (representing prophetic denunciations of corruption and idolatry) were the two greatest prophets of the Hebrew Bible. Although Moses’ death is recorded, his burial place is unknown (Deut.34:6) and Elijah was taken up to heaven in fiery chariot. Accordingly, both were seen to stand in God’s presence and to communicate God’s word.

Peter’s suggestion to make three dwellings (v.5) is reminiscent of Sukkot, the Feast of Booths/Tabernacles. Sukkot is a harvest festival and a reminder of living in tents during the Israelites’ time in the Wilderness. In First Century Israel, it was one of the three feasts each year during which Jews were expected to make a pilgrimage for a week to the Temple in Jerusalem.

The reference to the “Son of Man” is a reminder of the messianic vision in Daniel 7:13 – “I saw one like a human being [son of man] coming with the clouds of heaven.”

2020, February 23 ~ Exodus 24:12-18 and 2 Peter 1:16-21

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Exodus 24:12-18

Reading

12 The Lord said to Moses, “Come up to me on the mountain, and wait there; and I will give you the tablets of stone, with the law and the commandment, which I have written for their instruction.” 13 So Moses set out with his assistant Joshua, and Moses went up into the mountain of God. 14 To the elders he had said, “Wait here for us, until we come to you again; for Aaron and Hur are with you; whoever has a dispute may go to them.”

15 Then Moses went up on the mountain, and the cloud covered the mountain. 16 The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. 17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. 18 Moses entered the cloud and went up on the mountain. Moses was on the mountain for forty days and forty nights.

Commentary

The Book of Exodus is the second book of the Bible and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Today’s reading recounts Moses’ first time going up Mount Sinai to receive the Law written by YHWH (v.12b). In other places in Exodus, including a verse in this Chapter (24:4), it was Moses who wrote down the words of the LORD, rather than the LORD.

The text refers to the holy mountain as “Sinai” – the term used by the Priestly writers who authored a portion of the Book of Exodus – rather than “Horeb,” the term used by other sources/writers of the Book of Exodus and the Torah (the first five books of the Bible).

While Moses was on the mountain for 40 days and 40 nights, he had a “theophany” – a direct appearance of God (v. 17) and received detailed instructions for worship that are recounted in Chapters 24 to 31 – matters of great importance to priests.

As a sequel to today’s reading, because Moses was away from the Israelites for a long time (in both the Hebrew and Christian Scriptures, the number “40” is a euphemism for a “long time” – whether in years or days), the Israelites felt abandoned and built the Golden Calf (Ch. 32). When Moses came down, he smashed the tablets of the Law given to him by God (32:21), a symbol that the covenant with YHWH had been broken by the people.

When Moses went up the mountain a second time (34:4) and had a face-to-face meeting with God, his face shone so brightly that it had to be covered with a veil when he came down (34:33). This story forms a basis for the story of the Transfiguration of Jesus in today’s Gospel.

2 Peter 1:16-21

Reading

16 We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. 17 For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, “This is my Son, my Beloved, with whom I am well pleased.” 18 We ourselves heard this voice come from heaven, while we were with him on the holy mountain.

19 So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. 20 First of all you must understand this, that no prophecy of scripture is a matter of one’s own interpretation, because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God.

Commentary

In the First Century, it was not uncommon to write something in another person’s name so that the writing would have extra “authority” – particularly when the writer believed he knew what the “authority” (in this case, Peter) would have said.

The Second Letter of Peter was likely written around the year 100 CE (Peter died much earlier) and it was written in the popular Greek rhetorical style of the age, not a style that would have been customary for a Galilean fisherman. The letter was presented as a “testament” (final advice and warnings) by Peter based on his own experiences. It is not clear if the author of 1 Peter and 2 Peter were the same person.

This short (three chapters) letter emphasizes the dangers of false prophets and presents a vision of the world so corrupt that it can be saved only by the Second Coming of the Christ.

In today’s reading, “Peter” claims he was an eyewitness to the Transfiguration of Jesus where he heard the voice of God declare that Jesus was God’s Son and God’s Beloved. “Peter” concluded that prophesy comes from God to humans who are moved by the Spirit to speak for God.

2019, March 3 ~ Exodus 34:29-35 and 2 Corinthians 3:12-4:2

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Exodus 34:29-35

The Book of Exodus is the second book of the Bible, and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Because of this reading from the Hebrew Bible and today’s Gospel reading, many Christians refer to this Sunday as “Transfiguration Sunday.” In this reading, Moses’ face shone when he came down from Mount Sinai after speaking with YHWH (translated as LORD in all capital letters). On the mountain, he wrote the “words of the covenant” (the Ten Commandments or the Ten Words) on tablets as directed by YHWH (34:27). Moses put a veil over his face after he gave the people the Commandments and he removed the veil whenever he spoke to YHWH face-to-face.

The account in today’s reading is Moses’ second return from the top of Mount Sinai. Just a few chapters earlier, Moses came down from the mountain with the Commandments written by YHWH in the first account (31:18). When Moses and YHWH saw that the Israelites built a Golden Calf, YHWH threatened to destroy them. Moses pleaded with YHWH to reverse that decision and YHWH relented (Chapters 32 and 33),

Moses’ speaking with God face-to-face became an important aspect of the description of the expected Messiah when this account in Exodus was combined with two verses in the Book of Deuteronomy. In one verse, YHWH promised to “raise up for them [the people of Israel] a prophet like you [Moses].” (Deut. 18.18) The other verse stated that no other prophet in Israel has been known by God face-to-face (Deut. 34.10).

Today’s Gospel reading presents Jesus of Nazareth as conversing with Moses and Elijah, and notes that “the appearance of his face changed and his clothes became dazzling white” (LK 9:29).

2 Corinthians 3:12- 4:2

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.

Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. Paul’s Second Letter to the Corinthians was written in opposition to “false apostles” (11.13) and seems to be a composite of fragments from other letters that have been lost, some of which are referred to in the letter we have.

Moses’ veil is presented as a protection for the Israelites (Ex. 34:35). But in today’s reading, Paul reinterpreted the veil worn by Moses as a metaphor for unenlightenment (vv.14-15). Paul stated the veil is only set aside in Christ (v.14) and we now see the glory of the Lord because we have “unveiled faces” and are being “transformed from one degree of glory to another (v.18).

2017, August 6 ~ Exodus 34:29-35 & 2 Peter 1:13-21

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Exodus 34:29-35

The Book of Exodus is the second book of the Bible, and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Today is known by many Christians as “Transfiguration Sunday.” In today’s reading, Moses’ face shone when he came down from Mount Sinai after speaking with Yahweh and writing the “words of the covenant” (the Ten Commandments or the Ten Words) on tablets. Moses put a veil over his face after he gave the people the Commandments and removed the veil whenever he spoke to Yahweh face-to-face.

In Exodus, this was the second time Moses received the Ten Commandments. When he came down the mountain the first time, the Israelites were worshipping the Golden Calf and he broke the tablets at the foot of the mountain (Ex. 32.19).

Moses’ speaking with God face-to-face became part of the description of the expected Messiah. This expectation was combined with two verses in the Book of Deuteronomy. In one verse, Yahweh promised to “raise up for them [the people of Israel] a prophet like you [Moses]” (Deut. 18.18). The other verse notes that no other prophet in Israel (other than Moses) has been known by YHWH face-to-face (Deut. 34.10).

2 Peter 1:13-21

In the First Century, it was not uncommon to write something in another person’s name so that the writing would have extra “authority” – particularly when the writer believed he knew what the “authority” (in this case, Peter) would have said.

The Second Letter of Peter was likely written around the year 100 CE (Peter died much earlier) and was written in the popular Greek rhetorical style of the age. The letter is presented as a “testament” by Peter based on his own experiences.

In today’s reading, “Peter” claims he was an eyewitness to the Transfiguration of Jesus where he heard the voice of God declare that Jesus was God’s Son and God’s Beloved. “Peter” concludes that prophesy comes from God to humans who are moved by the Spirit to speak for God.

2017, February 26 ~ Exodus 24:12-18 & 2 Peter 1:16-21

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Exodus 24:12-18

The Book of Exodus is the second book of the Bible, and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Today’s reading recounts Moses’ first time going up Mount Sinai to receive the Law written by YHWH. While there for 40 days and 40 nights, Moses had a “theophany” – a direct appearance of God (v. 17).

In the Chapters that follow today’s reading (25 to 31), God gave explicit instructions about actions for Moses and the Israelites to take to enable them to travel with YHWH to the Promised Land.

But because Moses was away from the Israelites for a long time (in both the Hebrew and Christian Scriptures, the number “40” is a euphemism for a “long time” – whether in years or days), the Israelites built the Golden Calf (Ch. 32). When Moses came down, he smashed the tablets of the Law given to him by God. When Moses went up the mountain a second time and had a face-to-face meeting with God, his face shone so brightly that it had to be covered with a veil when he came down (34:33), a story that forms a basis for the Transfiguration of Jesus in today’s Gospel.

2 Peter 1:16-21

In the First Century, it was not uncommon to write something in another person’s name so that the writing would have extra “authority” – particularly when the writer believed he knew what the “authority” (in this case, Peter) would have said. This practice is called “pseudepigraphy.”

The Second Letter of Peter was likely written around the year 100 CE (Peter died much earlier) and it is written in the popular Greek rhetorical style of the age. The letter is presented as a “testament” by Peter based on his own experiences.

In today’s reading, “Peter” claims he was an eyewitness to the Transfiguration of Jesus where he heard the voice of God declare that Jesus was God’s Son and God’s Beloved. “Peter” concludes that prophesy comes from God to humans who are moved by the Spirit to speak for God.