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Sermon for February 27, 2022 — Transfiguration Sunday

Speaking Of Life 4014 | Having an Epiphany

We can easily get lost through the road of life that’s crammed with bumps, traffic, accidents, or GPS issues. If you ever get lost, keep in mind that Jesus allows for u-turns, and is the one true sign that will always point us in the perfect and right direction.

Program Transcript


Speaking Of Life 4014 | Having an Epiphany
Heber Ticas

The phrase “having an epiphany” is meant to convey that some reality that was once hidden is now seen. When you have an “epiphany” it is often accompanied by some significant change in how you go about life. Have you ever had an epiphany?

My friend tells a story when he had an epiphany as a young man. He was traveling south from Los Angeles to attend a weekend basketball tournament held in San Diego.  After the tournament, my friend got on the interstate, set his cruise control, and headed home. There was little traffic so he knew he should be home in a few short hours. Then he had an epiphany. It came to him in the form of a big green sign on the middle of the freeway that read, “International Border”. Suddenly, he realized he was headed for Mexico. Before that, he was completely in the dark to the reality that he had been driving in the wrong direction.

Well, that may not be a life-changing epiphany, but for that short journey, it meant a complete turnaround.

The Apostle Paul, on the other hand, does speak of a life-changing epiphany that also results in a complete turnaround. It comes to us when we see God face-to-face in Jesus Christ. Listen to the change that comes about for those who see the epiphany we have in Jesus.

“They suddenly recognize that God is a living, personal presence, not a piece of chiseled stone. And when God is personally present, a living Spirit, that old, constricting legislation is recognized as obsolete. We’re free of it! All of us! Nothing between us and God, our faces shining with the brightness of his face. And so we are transfigured much like the Messiah, our lives gradually becoming brighter and more beautiful as God enters our lives and we become like him.”
2 Corinthians 3:16-18 (MESSAGE)

Like that green sign that became an epiphany for my traveling friend, Jesus is a living sign who shows us our way home. More than that, he is our Way and our Home. Seeing Jesus will result in changes that will be needed in our life. But they are changes towards living out the freedom that comes with being home with the Father.

Mi nombre es Heber Ticas, Hablando de Vida.

Psalm 99:1-9 · Exodus 34:29-35 · 2 Corinthians 3:12-4:2 · Luke 9:28-36, (37-43a)

This week’s theme is transformed by God’s presence. The call to worship Psalm introduces the central focus of the transfiguration by alluding to Moses, Aaron, the pillar of cloud and the holy mountain, while calling for the people’s response of worship to the kingship of Yahweh. The reading in Exodus recounts Moses’ change in appearance after being in God’s presence on Mt. Sinai. The Gospel reading in Luke centers on Jesus’ transfiguration on the mountain, which leads to transformation for others after he comes down the mountain. Paul makes use of Moses’ veiled face to contrast the unveiling of God in Jesus where we see God face-to-face, transforming us into his image.

Eye-Opening Worship & Prayer

Luke 9:28-43a (NRSV)

Today is Transfiguration Sunday, which concludes the season of Epiphany. GCI typically follows the lectionary, which means this year, which is Year C in a three-year cycle, we have the option of revisiting the story of the Transfiguration as recorded in Luke’s Gospel. The story is found in Luke 9:28-36, and for those who want to extend the sermon, there is the option to include the follow-up story in verses 37-43. We will venture to do that as well.

You may be familiar with the story since it is presented in all three synoptic Gospels (Matthew, Mark and Luke) and has its own special day on the calendar. Since we are going to include the follow-up story, it may be helpful to see the Transfiguration as a hinge story in the liturgical calendar. Let me explain.

The Season of Epiphany is all about seeing God’s glory. It is a season of seeing the mystery of God revealed in Jesus Christ. We look at the stories and passages in Scripture during the Epiphany Season, when we come to see more fully who God is in his character and being. We call this having an “epiphany” because what was once hidden is now plainly visible. Then we have the season culminate with Transfiguration Sunday.

As a magnified story, we see God’s glory revealed in Jesus in a way that can only be described by imagery and metaphor. It is a true story, but fantastic, nonetheless.

After Transfiguration Sunday, the Epiphany season gives way to the season of Lent (in GCI we call this Easter Preparation). Typically, this is a season of repentance (changing the way we think). This makes sense when you follow the logic of Epiphany. When something that has been hidden is suddenly revealed, then one must change how they relate to that new reality. For example, if you discovered a document that showed that your house was a historical landmark worth millions of dollars, that would hopefully change how you live in that house. Making those nagging repairs you have been putting off will probably find a higher priority. Perhaps calling the exterminator is not such a bad idea after all. Your “epiphany” puts you in a different place that requires changes. And that is why Lent, a season to repent, naturally follows Epiphany, a season of revelation. In that way, Transfiguration Sunday serves as a hinge story, turning the pages of Epiphany naturally onto the pages of repentance in the story of our journey with the Lord. Also, for us today, seeing the Transfiguration story as a hinge story will also give us some insight to the follow-up story, Luke, as well as Matthew and Mark, chose to include.

But first, let us reacquaint ourselves with the story of the Transfiguration.

Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. (Luke 9:28-29 NRSV)

Similar to Matthew and Mark’s account of the story, Luke begins with language and imagery that is reminiscent of Old Testament history. For example, Luke notes that Jesus takes three companions (Peter, James and John) up on a mountain. This trio with Jesus going up on a mountain has a loose connection to the details of the story of Moses and his first trip up Mt. Sinai recorded in Exodus 24. In that story Moses is told to “Come up to the LORD, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel. You are to worship at a distance, but Moses alone is to approach the LORD; the others must not come near” (Exodus 24:1-2). Like Moses, Jesus also has three companions going to the mountain. Unlike Moses, Jesus brings his three companions all the way to top. They are not forbidden to “worship at a distance.” That account also includes the cloud out of which God speaks. When we also reference Moses’ second trip up Mt. Sinai, we have the additional similarity of Moses coming down the mountain with his face shining and Luke’s description of Jesus’ face changing and his clothes becoming “dazzling white.” These various parallels, although not exact, do create an unmistakable connection to the Old Testament history of Moses on Mt. Sinai.

All three synoptic Gospel accounts of the Transfiguration have the event taking place immediately after Peter’s confession that Jesus is the Messiah and Jesus’ teaching about his death.

(Note: Luke has two variations on how he introduces the story that differ from Matthew and Mark. Luke says this takes place “about eight days after these sayings.” The other two Gospels state that it was “after six days.” Those who may want to discredit the Bible may use this as an opportunity to claim that the Bible is unreliable and full of contradictions. But that would deny the fact that the authors of the different books in the Bible had a specific purpose in writing and availed themselves to literary devices to get their message across.

Each author is trying to share the story of Jesus from a certain angle. Luke, for some reason, wants to use eight days in setting up the story instead of six. And to be fair, Luke is not misrepresenting the facts of the story. He doesn’t say this took place in exactly eight twenty-four-hour days after these sayings, but rather he says it took place “about” eight days after these sayings. He is apparently counting some partial days to get to his total, which was commonly done in Judaism. Whatever method he uses, by using the word “about,” Luke is letting us know that he is counting the days loosely to get to eight. That is not being deceptive— that is being a good author. Why does Luke want to insert an eight-day motif here? We do not know for certain, but we have some plausible explanations. Perhaps Luke wants to tie the Transfiguration to the resurrection, which occurred after the sabbath and therefore could be counted as the eighth day. It is because the resurrection occurred on Sunday, or the “eighth day,” that the early church chose the practice of gathering for worship on that day instead of the sabbath. Whatever his reasons, the eighth day can tease us to see this story in light of the Resurrection of Jesus and the worship due him.)

One variation Luke offers in his telling of the Transfiguration is he places the event in the context of prayer. Luke records that the event took place “while he [Jesus] was praying.” This variation is consistent with Luke’s emphasis in other parts of his Gospel account. For example, earlier in verse 18 Luke records that Jesus was praying just before Peter’s confession that Jesus was the Messiah and Jesus’ teaching about his soon-coming death. Going back further, we see Luke recounting Jesus being in prayer when he received the Holy Spirit and heard the voice of the Father’s approval after his baptism. Luke throughout records the major movements of Jesus’ life as being marked by prayer.

Luke includes this to encourage us to consider the importance of worship and prayer as the context of seeing more fully the glory of God. In Luke’s Gospel, Jesus does not consider worship and prayer as optional or add-ons to his life and ministry. For Jesus, worship and prayer was a way of life. It marked and permeated everything he did. In Jesus’ continual practice of worship and prayer, we see a glimpse into the inner life of the Trinity. It is a glorious epiphany. The Son is continually worshiping the Father, and is in constant communion with him. And this is the life held out to us in Jesus Christ.

Worship and prayer are not to be seen as laborious acts to appease some deity, but rather, it is indicative of the nature and flow of the relationship between the Father and Son in the Spirit that has been going on for all eternity. When Christians gather for worship and prayer on Sunday, they are doing far more than just exercising some arbitrary religious duty. They are participating in the very worship and prayer, of enjoyment and intimate communion, that is going on in the divine Triune life. In doing so, the church is also serving as a witness to the world that Jesus is Lord and worthy of worship.

Glory is a good word to use for the Transfiguration story. As we see Jesus transfigured, we see God’s glory, a revelation of who he is. Glory in the Old Testament was presented in terms of both a person and a light (Ezekiel 1). These two images come together here in the person of Jesus. Jesus radiating light reveals to us that the Father is not like the pagan gods who need worshipers to bring him glory, as if they are lacking in some way. The Father is self-sufficient and sustaining like the sun. His life is a life of giving, going out and bringing warmth and life. The Father we see in Jesus is not a God turned inward, needing the praise from humans but rather a God of love, radiating life outward to his creation. Jesus’ transfiguration gives us yet another glorious epiphany.

Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. 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. (Luke 9:30-32 NRSV)

As the Transfiguration takes place, we see Moses and Elijah appear on the scene talking to Jesus. Here, Luke offers an additional insight into the conversation that Matthew and Mark do not include. They are “speaking of his departure, which he was about to accomplish at Jerusalem.” Notice how Luke encapsulates this conversation in terms of glory, also a unique contribution from Luke. Moses and Elijah “appeared in glory” while speaking with Jesus and afterward “Peter and his companions…saw his [Jesus] glory and the two men who stood with him.” In addition to the glory of God being presented in terms of a person and light, Luke connects Jesus’ passion as part of that glory. This means that the love displayed by Jesus on the cross for sinners like you and me is not just an exception to how God relates to us. It is a revelation, another epiphany, of who God is in his very being.

The Father’s outgoing light and love in the person of Jesus is not repelled by our sin and darkness, but rather he goes out, even at great cost to himself, to bring revelation and reconciliation. The Father’s love for us does not settle by leaving us in our darkness and alienation. He wants us to know him and to receive the life of love he has for us. Seeing God’s glory in terms of suffering will certainly call us to rethink how we understand God and his relationship to us. This is another epiphany that calls forth a response of repentance, changing our minds about how we think of God and his relationship to us.

Peter’s response to seeing Jesus’ glory is to speak: “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” to which Luke adds that Peter did not know what he was saying. Peter’s response begins well by calling Jesus “Master,” and he is grateful to be able to witness the Transfiguration. But his response indicates he does not fully see the implications of God’s glory revealed in Jesus. Notice how Peter’s words contrast to the revelation of God as light and love.

Peter here is turned inward. He has determined for himself what is good, and that goodness is to be kept on the mountain for those who are present. It doesn’t occur to him that the nature of light and love is to go out and be shared with others. Also, Peter’s suggestion to build three shelters falls short of God’s purposes in Jesus. First, Peter wants to control the experience. He wants to remain on the mountain with Moses, Elijah and Jesus. By building shelters, he feels he can extend their time on the mountain and capture this “mountaintop” experience. His thinking seems limited only to how this benefits him and his companions. His second shortcoming in his suggestion implies that Moses and Elijah are equals to Jesus, each deserving of their own shelter. Jesus has no equal. He alone is worthy of worship.

While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” 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. (Luke 9:34-35 NRSV)

Peter’s selfish suggestions are interrupted when “a cloud came and overshadowed them.” The Father does not scold or reprimand Peter. But he also does not negotiate or entertain Peter’s suggestions. He just goes right on with his purposes. While Peter wanted to provide cover for Jesus, Moses and Elijah, God ends up providing cover for the three disciples.

The word “overshadowed” here is picking up the language in the old covenant of God’s “Shekinah” or presence. Despite Peter’s self-focused intentions, God’s outward movement of love is not thwarted. He covers them with his grace. Then the Father’s voice is heard saying, “This is my Son, my Chosen; listen to him!” Peter’s response to seeing God’s glory was to speak, but the Father instructs him that his response should be to listen. This too, is God’s grace to them. He does not leave them in their inappropriate response. He leads them to respond in a fitting manner to what they just witnessed.

This can be encouraging for us as we recount our many failures of responding to the Lord. How often have we responded in ways that do not fit the epiphanies we are given? God’s grace, his light and love, does not leave us trapped in our poor responses, but he instructs and guides us by his Spirit to align our responses to his revelations to us. God is not looking to zap us for our missteps, but rather he is continually calling us to a deeper walk with him.

Also notice that the disciples were “terrified as they entered the cloud.” This captures the story of the Israelites with Moses, who were afraid to hear from God directly. But the voice heard here directs their ears to listen to the Chosen Son. Jesus is God’s Word spoken to us. With the epiphanies we see in Jesus, we are not left to fear God’s Word spoken to us. His words to us are words of life. And as Luke records, “Jesus was found alone” after God’s instruction to “listen to him.” There was no Moses, no Elijah, just Jesus alone. There is no other voice to listen to if we are to hear God’s words of life. Jesus alone is God’s Word to us. Jesus alone is the Father’s self-revelation. Jesus alone is our true Epiphany that our response swings on.

Now we have concluded the epiphany story of the Transfiguration and Luke concludes this story by linking it back to Jesus’ baptism with the Father speaking the words, “This is my Son, my Chosen; listen to him!” If you have been following the stories of the Epiphany season, you may recall that the season began with the story of Jesus’ baptism, where we also hear the Father’s voice saying similarly, “You are my Son, the Beloved; with you I am well pleased” (Luke 3:22). In this way, Luke has created a section of his Gospel between these two stories. Much of what falls within this section finds its way on the liturgical calendar for the season of Epiphany. But Luke includes a follow-up story that helps us see what these epiphanies add up to.

Luke has been intentional to include Jesus’ upcoming crucifixion and death as having something to do with his “glory.” The disciples struggled to see suffering as fitting for a Messiah’s glory. We too may have problems seeing how suffering fits in with understanding God’s glory and our response to seeing his glory. But Jesus is not done in displaying God’s glory on a mountain. He will once again find himself on a mountain in prayer and accompanied by two men speaking with him. Only this time it will be on Mount Calvary and his companions will not be Moses and Elijah, but two criminals.

Luke’s follow-up story connected with the Transfiguration foreshadows what will take place on this other mountaintop experience where God’s glory will once again be revealed.

On the next day, when they had come down from the mountain, a great crowd met him. Just then a man from the crowd shouted, “Teacher, I beg you to look at my son; he is my only child. 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. I begged your disciples to cast it out, but they could not.” Jesus answered, “You faithless and perverse generation, how much longer must I be with you and bear with you? Bring your son here.” 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. And all were astounded at the greatness of God. (Luke 9:37-43 NRSV)

After Jesus and his disciples come down the mountain, Jesus alone is able to answer the distraught request of the man from the crowd. Before Jesus’ Transfiguration on the mountain, he was praying to the Father. After Jesus comes down the mountain, a desperate father is praying to him. The disciples are not able to answer this man’s request. Jesus alone is the one who will bring healing and deliverance to the man’s tortured son. The description Luke gives mirrors what Jesus will accomplish on Mount Calvary.

First, “Jesus rebuked the unclean spirit…” Just as the son’s condition is attributed to demonic forces, so has humanity been seized by sin and evil. But on the cross, we see the Son, once and for all, claiming victory over evil. Satan and his demonic realm will finally have to leave at Jesus’ coming.

Second, Jesus “healed the boy…” Jesus goes to the cross, not only to abolish everything that stands against us, but he also provides healing from all the damage sin and evil have caused.

And lastly, Jesus “gave him back to his father.” It is here we see the Father’s glory displayed in accomplishing his purpose of “bringing many sons to glory” through the suffering of Christ (Hebrews 2:10). Jesus on Mount Calvary brings reconciliation, giving us back to his Father in heaven.

In Jesus, we are set free, made whole, and brought back into restored relationship with the Father. Both mountains Jesus climbed give us a view of God’s glory. We see in these stories that God is for us and nothing, not even death itself, will stand between him and his children. As we come to see Jesus and the revelation of the Father he brings, we will agree with Luke’s final sentence recorded in this passage: “And all were astounded at the greatness of God.”

Gone Fishing! w/ Kenneth Tanner W4

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Gone Fishing! w/ Kenneth Tanner
February 27 – Transfiguration Sunday
Luke 9:28-36 “Listen to Him!”

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Program Transcript


Gone Fishing! w/ Kenneth Tanner Week 4

Kenneth, our final pericope is Luke 9: 28 – 36. It is the passage and reading for transfiguration Sunday. Would you read it please?

Kenneth: Yes.

Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. 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. 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. While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” 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.

Anthony: For whatever it’s worth, I really enjoy listening to you read. So, what’s the big deal about transfiguration Sunday and why do so many Christians choose to celebrate the day every year, you think?

Kenneth: You’re asking the wrong person because I will keep you for an hour. The chapter on transfiguration in my book that’s coming out is about 5,500 words. There’s so much here. And of course, Peter remembers this. That’s really interesting to me that Peter knows he’s going to be executed.

And the church is in a terrible state of persecution, and everyone’s suffering. And he says to them (this is in 1 Peter) he said, “I want you to remember something.” And he doesn’t go to the cross (where Peter wasn’t – remember John and the women were the only ones that were there) but he goes to someplace he was, and he goes to the transfiguration, to Tabor, and to this vision.

And he says, we didn’t devise a myth when we bore witness to what we saw on the mountain. In other words, we didn’t take these great figures from our history, as a people and weave them together with Christ to make up a beautiful story that elevates Jesus. No, we saw this happen in the real world. And then the conversation, what was the conversation about? The conversation was about the cross, because the conversation the human God is always having with the law and the prophets is about self-giving love. It is about the God who loves the world and who lays down his life for love of the world.

And of course, they’re on the mountain and the cloud descends, the Spirit of God, and they hear the voice of the Father, a Trinitarian moment. This is my Son, my chosen. Listen to him. And then Moses and Elijah are gone and it’s just Jesus, which I think is also trying to tell us something. There’s the preeminence of Christ, the law and the prophets have been taken up into him and transfigured in his flesh, inscripturated flesh of Jesus.

Anyway, like I said, I can talk about it for a long time.

Anthony: As we think about this theophany, and you’ve already touched on it, maybe there’s some more that you want to say, but just as I’ve looked at the Greek in this, it’s almost like Moses and Elijah and Jesus have had an ongoing conversation, but here are the patriarchs just showing up on the scene.

That seems a little abnormal, so what do we take away?

Kenneth: One of the ways that I think about it is time bending. I think the transfiguration is about the resurrection. I’m the God of the living, not the dead.

So, Moses and Elijah are here embodied again in the world long after their deaths. This isn’t telepathy that’s going on here. They’re speaking, you have tongues. You have to have a tongue to speak.

This is a revelation that death doesn’t have anything to do with Moses and Elijah anymore. Or of anyone who is in connection and relationship with Christ and want to inhabit this conversation of self-sacrificial love. And so, one could think about it as this moment is Christ and Moses on Sinai, Christ and Elijah on Sinai and so forth and so on.

And it’s converging on this, because here we’re dealing with the eternal one who, every moment when he shares time with us, he’s bringing his eternity to you with him. So, we have to get out of the chronological space with it.

And obviously, Elijah and Moses are the law and the prophets. And it goes to say that all that is in the law and all that’s in the prophets is taken up into our Lord. And so, we don’t leave them behind when we follow Jesus, but recognize that he’s their fulfillment. Including of course, what he’s just said earlier in the gospel, the priority about the poor and loving your neighbor and loving your enemy, which is what it means to be God.

Anthony: Yeah. As we wrap up our time in this particular reading, it says, “They saw his glory.” And glory is, though it’s a small word, it’s big. It’s weighty. We see it in the Old and the New [Testaments.] What are we really talking about when we talk about the glory of God revealed in Jesus?

Kenneth: Yeah. Isaiah’s writes, “It filled the temple, the train of his robe.” [Isaiah 6] And then, the seraphim and the cherubim flying around, it’s indescribable. I mean, the light that is coming from Jesus in the transfiguration is not a reflection. He is radiating.

In fact, I’m sitting across from an icon of the transfiguration right now. These rays that are coming up from, coming from inside the reality of who he is and the uncreated light of heaven. Not the light of the star, not the light of the sun, or the light that reflects from the sun on the moon, but THE light, the source of light.

The light of the transfiguration that shines from Jesus is not like the light that helps us to see color and shape and texture and so forth. The uncreated light is the light, the glory that enables to see truly the nature of the things that we behold and, reveals to us, if we were in the midst of it, the things that we cannot see of the glory of the world. There’s a lot of the glory of God that’s hidden in this fallen world.

And in everything that is, exists, is somewhat fallen from the fullness of what it was in creation. And the glory of God is to the revealing of the true nature of everything that God creates. And so, the uncreated light helps us to see what normally we cannot see: the verity, and the goodness, and the beauty, (verity just meaning truth) the goodness, and beauty of things and people.

And so, the resurrection, which we can live now – the Orthodox, “let us love our enemies and forgive all by the resurrection” – it just gives us a different perspective. That light, that glory gives us a different perspective on reality than we normally would have.

Anthony: You mentioned that you have a forthcoming book that has a chapter about the transfiguration. For those who are interested, when is it coming out? What’s it called?

Kenneth: Well, this is a long – I’ll make a short story of it. I’ve been working on this for about 12 years. And in the last several years, people [have said], “You have got to do this, you’ve got to do this.” And I spend a lot of time in pastoral work, and so writing is always something I’m doing on the side. But as it happens, I’m any day now, getting ready to sign a two-book contract with Baker Books. The first book is called Vulnerable God.

It’s about Jesus. And it takes the transfiguration as a feast of the first Christians, of the church for a long time, it takes all of the (you wouldn’t really know this, if you weren’t a liturgical, sacramental Christian), but it takes all of the moments of the life of Christ that the church calendar elevates, the sacred year elevates, and where we worship specific events: Ascension Transfiguration, Easter, Temptation, and so forth, presentation at the temple and so forth, Christmas, the Incarnation. And I use those to try to illustrate the vulnerability and humility of God in becoming human. And how this humility is the essence of what it means to be human, but also humility is the essence of what it means to be God.

And so, it’s a journey through all of those feasts, which are commemorations of realities from the life of Jesus as a human, including the Ascension where he remains human forever and eternity, and just tries to disclose what we have seen of his glory in these events.

And then there’s a follow-up book called Beautiful Faith, which is an expedition of the Apostle’s creed. But it’s actually going to take a moment for these books to come out the way we’re planning it. But anyway in 2023, Vulnerable God is supposed to appear with Baker Books.

Anthony: I’m anticipating it. As someone who is new to liturgical faith and experiencing the sacredness of the calendar and how beautiful it is, the rhythms of the Christian life through the calendar has been eye opening. Advent has taken on new life for me. I am reading Fleming Rutledge’s book on Advent. And it’s just wow! It’s staggering.

Kenneth: You’re reading the right person.

Anthony: Brother, I thank you for being a part of this conversation. You have been a blessing to me. And so, it was a great joy to invite you onto this podcast and for you to say yes. So, thank you for being a part of it.

Kenneth: Yeah, my privilege. I’m so grateful to be with you.

Anthony: And as we typically end, I’d like to ask for you to say a prayer over our listeners, especially those, as we talked about earlier, who are grieving, maybe feeling like their nets are coming up empty, just in a place of sorrow would you specifically pray for them?

Kenneth: Amen.

Christ our God, we, all of us, acknowledge our poverty. We thank you that you became poor as we are poor in order to endow us with all the fullness and richness that you share and have shared from before time and forever with your Father and Spirit.

We ask that you would come and meet us in our poverty as the one who is poor in spirit, who is blessed because he’s poor in spirit. We ask that you would come to us in the storms of this life and be our anchor. And we thank you for entering the desert of our hunger and feeding us. We thank you for being the one who goes willingly into the pain and suffering of the cross to be in solidarity with us in death and to rescue us from the grave, raising us back up into the life you share forever with the Father and the Spirit, raising our human nature, and all of us together with you into the very life of God.

Help us to remember and have many reminders of the resurrection in this world that is deceptive and divisive and challenging. Give us, as I bless Tate’s father, many reminders of the resurrection in the days and weeks and months and years that lie ahead.

Help us to see abundance where it feels like there’s only a lack. Help us to see you in all the pages of the scriptures. Especially these texts that we were privileged to meditate on today. Help us always to find you there and in the bread and wine on the table that you set in the presence of our enemies, where we are surrounded by all of the heavenly hosts and all who are not dead but alive in you for you send us into the world to catch men alive. And that’s a participation in your work.

In the name of the father and the Son and the Holy Spirit, we pray. Amen.


Small Group Discussion Questions

From Speaking of Life

  • What did you think of the illustration of the friend’s “epiphany” of seeing the “Welcome to Kentucky” sign? Does this help link the epiphanies we have in seeing Christ and the changes they bring in our lives?
  • Can you think of any epiphanies you have had from Jesus that amounted to a change or even a “complete turnaround” in your life?

From the sermon

  • The sermon began by explaining the link between the season of Epiphany and the season of Lent. It was said that epiphanies are revelations that lead to repentance, changes in our life that come about after seeing a reality we had once been in the dark about. Was this helpful in understanding the season of Epiphany a little better?
  • What were some insights you had from Luke’s variations to the Transfiguration story? What did you think of Luke putting the story in the context of prayer?
  • What insights stood out to you about God’s glory being displayed in the person of Jesus radiating light? What are some things we can come to know about God’s nature from the image of radiating light?
  • The sermon stated that Luke is the only author to include the conversation between Jesus, Moses and Elijah concerning his departure or death. How does this addition fill out our understanding of God’s glory? What does it tell us about who God is?
  • Discuss some of the ways Peter’s response to seeing the Transfiguration of Jesus was inappropriate. Can you think of similar ways we may try to control an experience of Jesus for self-serving means?
  • Can you see God’s grace in the Father “overshadowing” Peter when he was speaking without thinking? Can you think of times when the Father was graceful to you by ignoring your request and moving forward with his purposes?
  • With Moses and Elijah removed from the scene, Luke presents Jesus as the only one to listen to. Also, the story Luke includes as a follow-up to the Transfiguration shows Jesus as the only one who is able to answer the father’s request to heal his son. What epiphanies can we glean by seeing Jesus alone as God’s Word spoken to us, as well as the only one to whom we can turn to have our words heard and answered?
  • The sermon presented Jesus’ healing of the boy as a picture of the gospel. Discuss how the three things Jesus did picture what he has done for all people who come to him. 1. “Jesus rebuked the unclean spirit…” 2. Jesus “healed the boy…” and 3. Jesus “gave him back to his father.”
  • Are there any other epiphanies you had from this passage and the sermon you would like to share?

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