Episcopal Church of the
Incarnation
Last Sunday of Epiphany [Quinquagesima](C)
Exodus 34.29-35 Psalm 99 1 Corinthians 12.27-13.13 Luke 9.28-36
The lessons
for this week focus on the revelation of God’s glory. Nothing about Jesus was changed in the
transfiguration; His glory was seen as it really is by the disciples. As the epistle makes clear, in this world “we
see as in a mirror, dimly” [“as through a glass, darkly’], but in the next
shall see “face to face.” The glory of
God shall be revealed to us in full, as seen by the disciples on the mount of
transfiguration, and as shining from Moses’ face following his encounters with
the Lord on
Exodus
34.29-35
1) The book Exodus assumed its current form in the sixth century, B.C., following redaction by editors of the Priestly tradition. Regardless of editing, the book likely has its origin in an oral tradition which may be traced back to Moses.
a) The lesson for this week comes from the section (34.1-35) which tells of the remaking of the covenant between the Lord and Israel, after Israel had broken the covenant.
i) The verses for today follow immediately on the section in which Moses has brought to Israel the new tablets of the Law (the Ten Commandments).
(1) In other words, Moses has just encountered the Lord in person.
(2) This time, however, Moses himself has written the commandments on the stone tablets. Earlier, the Law had been written on the first set of tablets by the Lord Himself (31.18; 32.16).
2) Moses is described as having a face which was “shining” (reflecting, in very dim form, the Lord’s glory).
a) The verb “to shine” or “to be radiant” in Hebrew is also the denominative form of the noun “horn,” and thus the Vulgate (Latin) translation of the Bible (prepared by St. Jerome late in the fourth century) uses the word cornuta (“horned”).
i) This word, which appears only in ch. 34 of Exodus, is the origin of the artistic tradition of depicting Moses as having horns on his head.
Psalm
99
1) This is the last of the so-called “enthronement hymns,” which extol the glory of the Lord.
2) Vv. 1-5 call for all peoples (all nations) to worship the Lord; another example of the God of Israel being proclaimed as the God of all creation.
a) However, the Lord’s special relationship with Israel follows, at vv. 6-7.
b) Finally, in vv. 8-9, appeal is made to the mercy and justice of God.
3) God’s mercy and justice reflects His glory.
a) God executes His justice and righteousness (v. 4) in that He answers His people (vv. 6, 8), giving them just laws (v. 7), and forgiving or punishing them as necessary (v. 8).
1
Corinthians 12.27-13.13
1) The famous “love” chapter of 1 Corinthians must be seen in the context of Paul’s overall address concerning the problems faced in churches (11.2-14.40).
a) Paul has first discussed decorum at assemblies of the Church (11.2-16), the eucharist (11.17-34), the gifts of the Spirit in a congregation (12.1-11), and that the Body (the Church) needs many members (12.12-31). He now addresses love as the greatest gift, as the greatest fruit of the Spirit.
b) Paul addresses his chapter on love to the Corinthians in the context of the dissension within their church.
2) Paul begins his instruction on the “more excellent way” with three statements in which he contrasts a specific spiritual gift mentioned in ch. 12 with the need for love.
a) tongues (12.28); prophecy (12.10, 28); knowledge (12.28); faith (12.9); helping (12.28).
i) This order is not accidental. It progresses from the lowest gift, tongues (see 14.6-12), through the intellectual gifts and miracle-working faith to acts of supreme devotion benefiting others.
b) “I am nothing:” Only by loving does the Christian exist authentically.
3) Rather than describe love, Paul personifies it.
a) The fifteen verbs used all involve another person, and were chosen to order to highlight virtues which the Corinthians had neglected.
i) The strong were not “patient and kind” (8.1-13).
ii) The sexual ascetics tended to “insist on their own way” (7.1-40).
iii) The community “rejoiced at wrong” (5.1-8).
4) Paul contrasts the Corinthians’ overvaluing of spiritual gifts “now” (in the present) with a future (“then”) in which they will give supreme importance to the essential virtues of faith, hope and love.
5) Paul refers to seeing “face to face” with the Greek word epignōsomai, “I shall really know.”
a) This verb is used in the Greek version of the Old Testament (the Septuagint) to refer to the quality of Moses’ knowledge of God (Exodus 33.11; Num 12.8; Deut. 34.10).
b) Paul is contrasting present knowledge with real knowledge of God’s glory. He is not referring to the beatific vision.
i) Faith and hope are incompatible with the beatific vision, but with love are essential to Christian life (1 Thess. 1.3; 2 Thess. 1.3-4; Col. 1.4-5).
Luke
9.28-36
1) The teaching that Jesus had given at 9.22-27 (the way of the Cross) is so different from what He had given the disciples before that it needs divine sanction.
a) The disciples are commanded by God to listen to this new teaching.
i) The implications for the disciples of following the way of the Cross will be made clear in the balance of Luke’s Gospel.
2) Jesus was proclaimed Son of God at His baptism (3.21-22). He has been portrayed as embodying God’s glory in His kingdom ministry of vanquishing the forces of destruction (chs. 4-9).
a) Now it is made clear that Jesus is revealed in His glory as He goes to the Cross.
i) Compare John, in which Jesus’ “hour” is recognized to be on the Cross, and Mark, in which Jesus’ glory is revealed definitively on the Cross.
3) Moses and Elijah: The road upon which Jesus now embarks is in accordance with the Law (Moses) and the prophets (Elijah).
a) Only in Luke is the topic of Jesus’ conversation with Moses and Elijah mentioned. In v. 31 we are told they spoke of Jesus’ “departure,” i.e. of His exodus” His journey to Jerusalem, to God by way of crucifixion.
i) Note that Moses and Elijah refer to Jesus’ departure “which he was about to accomplish at Jerusalem.”
b) Peter misinterprets the light of Jesus’ glory as the abundance of light of the Feast of Tabernacles. Hence his reference to building three “dwellings” (dwellings for God’s light).