March 2nd Sunday Sermon Manuscript"

Exodus 34:29-35 (Transfiguration Sunday)

By what power do we live?"

1. Today, we will reflect on the passage in observance of Transfiguration Sunday, a significant day in our church calendar. The passage we read today describes how Moses' face shone with radiance after his divine encounter with God. A parallel story appears in the Gospels, where Jesus took Peter, James, and John up a mountain. There, His clothes and face shone brilliantly, and He stood alongside Elijah and Moses. You may recall Peter's response—he was so overwhelmed by this divine manifestation that he suggested building three shelters so they could remain in that glorious moment forever.

2. From Peter's perspective, this must have been an extraordinary and overwhelming experience. I once had a similar moment in my own life. When I was with friends, sharing our deepest dreams and hopes for the future, I felt an incredible surge of excitement and anticipation. I thought, "If this truly comes to pass, how wonderful would it be? How reassuring would it feel to share this journey with these friends?" It felt as though I had reached the ultimate destination of my journey. Even now, I can vividly recall the emotions, the setting, and the people present in that moment.

3. However, those memories have gradually faded with time, and I have come to understand that reality is more complex than it once appeared. But in that transformative moment, Peter must have thought, "If my life were to end here, I would have no regrets." Witnessing Jesus' radiant transformation, with Elijah and Moses standing before him, he must have felt he had reached the pinnacle of his earthly experience.

4. Yet, after such a magnificent spiritual encounter, we soon enter the season of Lent, a time of solemn reflection on Jesus' suffering. The stark contrast between the glory of the Transfiguration and the approaching reality of suffering draws us into profound contemplation about our faith journey.

5. While the Transfiguration event appears glorious on the surface, we must remember that it also serves as a foreshadowing of a new spiritual beginning. As we examine today's passage, let us thoughtfully consider this significant transition in salvation history.

6. Today's passage begins with Moses descending from Mount Sinai, carrying the two tablets of the covenant. Importantly, this was actually Moses' second descent with the tablets. You may recall that on his first journey down, when Moses witnessed Aaron and the Israelites worshiping the golden calf, he shattered the original tablets in righteous anger.

7. Following this distressing event, Moses ascended Mount Sinai again, spending forty days and nights without food or water in the presence of God. This is where our passage for today begins its narrative.

8. Although the text unfolds as a historical narrative, it contains profound theological themes that remain deeply relevant to the church today.

9. Earlier in Exodus, while Moses was on the mountain for those forty days, distinct boundaries were established by divine command. The summit where Moses stood was designated exclusively for him and God. Anyone who dared cross this sacred boundary would face death. Below that, a separate area was designated for Aaron and the seventy elders, and the general Israelite community was assigned a space even further down the mountain.

10. This hierarchical structure of Mount Sinai later became the architectural model for the Temple. Even today, our church's physical layout follows the pattern established at Mount Sinai. The pulpit where I stand represents the Holy of Holies, where Moses communed directly with God. The sanctuary where you are seated corresponds to the space where Aaron and the elders were permitted, and beyond our church doors represents the area where the broader Israelite community gathered.

11. Reflecting on this, we might observe that we have been spiritually "promoted" in the new covenant. However, the structure of the ancient Temple also created religious and social hierarchies, inevitably separating different classes of worshippers. Moses' unique role as mediator between God and the Israelites was firmly established in this narrative. After witnessing the idolatry of Aaron and the people, Moses spent forty days alone in God's presence before returning with the second set of covenant tablets.

12. Our passage reveals that Moses' face radiated divine light after being in God's presence, yet remarkably, he himself remained unaware of this transformation.

13. In verse 30, we learn that Aaron and the Israelites were afraid to approach Moses because of his radiant countenance. It was only after Moses explicitly called to them that they dared to draw near. This pivotal moment represents a crucial turning point in the formation of Israel's religious identity.

14. Religious expressions can generally be classified into two fundamental types:

15. Popular (folk) religion

16. High (structured) religion

17. Popular religion encompasses everyday superstitions and cultural beliefs. For instance, imagine waiting patiently in line at a restaurant, only to have the last portion of your desired dish sell out just as your turn arrives. You might instinctively wonder, "Did I somehow deserve this misfortune?" Or consider an elderly relative warning children against stepping on the threshold of a home. These folk beliefs remain deeply embedded in many cultural traditions worldwide.

18. High religion, conversely, follows structured theological systems and formalized rituals. Rather than primarily relying on personal emotional responses, it establishes codified procedures and hierarchical order.

19. When Moses descended from the mountain, his luminous face symbolized his divine authority and commission. Though he remained unaware of his transformed appearance, the people immediately recognized this manifestation and responded with reverent fear. This reaction exemplifies what Scripture identifies as:

20. Reverent Fear

21. Sacred Awe

22. Fear of the Lord These expressions convey holy reverence, the profound sense of veneration experienced in the presence of divine holiness.

23. The narrative continues, telling us that Moses covered his face with a veil when addressing the people but removed this covering when communicating with God.

24. The Hebrew verb "karan" used in this passage carries deeper meaning than simply "shining." It describes a fundamental transformation of the outer appearance—a visible physical change resulting from intimate encounter with God's presence.

25. Moses unveiled his face before God, fully revealing himself in humble submission. Yet, he veiled his face before the community, symbolically representing his dual role as both divine messenger and ordinary member of the community.

26. This narrative teaches us an important spiritual truth: we all wear various "masks" throughout our lives in different contexts and relationships.

27. Some individuals wear masks of pride and self-importance, positioning themselves as superior to others in worth or status.

28. However, Jesus demonstrated a profoundly different path. He chose sacrificial suffering over personal glory, taking on a new manifestation—not a radiantly transfigured face, but a broken body on the cross.

29. Peter, who had once eagerly desired to remain on the mountain of Transfiguration, later denied Jesus three times when confronted with threatening circumstances and personal danger.

30. At the moment of crucifixion, the Temple veil was torn from top to bottom, powerfully symbolizing that the barriers separating humanity from God's presence were permanently removed.

31. The Transfiguration ultimately points beyond momentary glory—it directs us toward what follows that revelation. Moses veiled his face to dwell among ordinary people, and similarly, Jesus embraced the cross to redeem all humanity.

32. This coming Wednesday marks Ash Wednesday, the beginning of our Lenten journey. This sacred season invites us to the spiritual practice of removing our pretenses and false identities as we walk the path of the cross alongside our Savior.