Exodus 34:29-35, Psalm 99:1-9, 2 Corinthians 3:12-18, 2 Corinthians 4:1-2, Luke 9:28-43.
A). A REFLECTED GLORY.
Exodus 34:29-35.
In discussing the nature of the resurrection body, the Apostle Paul comments, ‘There is one glory of the sun, and another glory of the moon’ (1 Corinthians 15:41). In the Epistle to the Hebrews, we read that Christ Jesus is ‘worthy of more glory than Moses’ (Hebrews 3:3). In our text, Moses only had a reflected glory (Exodus 34:29).
This passage (Exodus 34:29-35) is the conclusion of the Sinai covenant, which began at Exodus 19:1. Moses had been up into the mountain to receive the terms of the covenant, only to come back down again and find that the people had already broken it (Exodus 32:7-8). Ignorance is no excuse in any court of law: and if we do not obey what we do know, we shall never advance beyond the wilderness in which we are trapped by our sin.
Symbolic of the broken covenant, Moses shattered the tablets of stone on which were written the words of the LORD (Exodus 32:19). Yet he also interceded on behalf of the people, arguing that if the LORD destroyed His own people, then the Egyptians would have occasion to dishonor His great name (Exodus 32:11-12). We are thankful that the LORD does not pour out upon us the full measure of His anger; and that in our Lord Jesus Christ we have a sacrifice, and a mediator greater than Moses.
It is said that the LORD spoke to Moses ‘face to face’ (Exodus 33:11). Perhaps we should read this as a metaphor, since the LORD later says, ‘no man shall see my face and live’ (Exodus 33:20). Yet we do understand that the LORD did allow Moses to see something of His glory (Exodus 33:21-23).
Which all brings us to our present chapter, in which the LORD reveals Himself as He really is, with a recitation of some of His attributes (Exodus 34:6-7). If you want to see God’s glory (Exodus 33:18), then go to the Scriptures ‘for therein shall you find eternal life, and these are they that testify of Jesus’ (John 5:39). The LORD graciously renewed His covenant, forbidding Canaanite worship (Exodus 34:14), and re-establishing the ten commandments (Exodus 34:28).
London’s great Baptist preacher of the Victorian era, Mr. C. H. Spurgeon, once commented that he could well have believed that a certain person of his acquaintance was truly holy. That is, until that person told him that it was so! What is amazing, as Moses came down from the mountain, is that he was unaware that his face was, literally, “sending out horns of light” (Exodus 34:29).
There was no doubt an echo here of the dazzling brightness of the earlier Sinai encounter, consequently causing alarm to Aaron and to all Israel with him (Exodus 34:30). How unready we are to encounter even reflected holiness when we are stricken with our own sense of guilt! So Moses calmed them, and “told them in commandment all that the LORD had told him in the mount” (Exodus 34:31-32).
The Apostle Paul goes some way to explaining the significance of the veil over Moses’ face (Exodus 34:33-35). It was because of the blindness of their eyes, and the hardness of their heart (2 Corinthians 3:14-15). Hearing the word of God with unchanged heart does no good to the hearer: in fact, it can be downright dangerous, as it calls for a responsible response.
The Gospel of John teaches us that Jesus’ glory is native to Himself: ‘We beheld His glory, the glory as of the only begotten of the Father’ (John 1:14). When Christ returns we also will reflect this glory (1 John 3:2). It is a glory which is nurtured in the meantime when we spend time with God, through our Lord Jesus Christ and in the power of His Spirit (2 Corinthians 3:18).
B). THE AWESOMENESS AND NEARNESS OF GOD.
Psalm 99:1-9.
The kingship of the LORD is awesome: it makes the people (or peoples) to “tremble” at His presence (Psalm 99:1). He is totally ‘other’ - dwelling between the cherubim, enthroned in heaven. He created all things, and even the earth “shakes” at his presence!
There is a correlation between the concept of the LORD dwelling “between the cherubim” (Psalm 99:1), and the LORD being great “in Zion” (Psalm 99:2). The ‘mercy seat’ in the Temple was adorned with cherubim. This awesome God - who is “high above all peoples” - has revealed Himself to Zion. It is therefore incumbent upon all peoples to acknowledge Him (Psalm 99:3).
Psalm 99 provides us with a threefold refrain: His name is holy (Psalm 99:3); He is holy (Psalm 99:5); the LORD our God is holy (Psalm 99:9). This is echoed throughout Scripture (Isaiah 6:3; Revelation 4:8). Yet the reign of the LORD is manifested not through the wielding of His power: but through the establishment of impartiality (Acts 10:34-35); justice (Genesis 18:25); and righteousness (Psalm 99:4).
In the Hebrew language the word for “holy” carries with it not only the meaning of ‘being set apart’ - but also the idea of betrothal. Thus the transcendence of God becomes immanent as he reveals Himself first to Zion (Psalm 99:2), and then through them to the peoples of the earth. The duty of God’s people has always been to “proclaim” the LORD, and “worship” at His footstool (Psalm 99:5).
Moses, Aaron and Samuel were priests who knew the joy of answered prayer (Psalm 99:6). We can have access to the living God, even today, when we make our approaches through the blood of Jesus.
The cloudy pillar (Psalm 99:7) no doubt represents another aspect of the awesomeness of God. He speaks, and we must obey. It also represents His nearness. We speak, and He answers (Psalm 99:8).
He is “the God who forgives” - but still must take vengeance upon wrongdoing (Psalm 99:8). Our sins are avenged in the sacrifice of His ‘beloved Son’ (Luke 9:35) - and He purifies us through the blood of His Chosen. Thus He is ‘both just, and the justifier of all who have faith in Jesus’ (Romans 3:26).
Worshiping “in His holy hill” (Psalm 99:9) is synonymous with worshiping “at His footstool” (Psalm 99:5). Zion is both His footstool and His holy hill. Again we are reminded of our duty of proclamation and worship (Psalm 99:9).
C). THE HOPE OF GLORY.
2 Corinthians 3:12-18; 2 Corinthians 4:1-2.
Opening this passage at 2 Corinthians 3:12, we are compelled to ask: What is the “hope” that Paul speaks of here? The context seems to suggest that it is the ‘hope of glory’ (cf. Colossians 1:27). In 2 Corinthians 3:7-11, the Apostle has been speaking of the passing glory of the ministry of Moses, and the much greater glory of the ministry of the Spirit (cf. Hebrews 3:3).
What is amazing as Moses came down from Mount Sinai, is that he was blissfully unaware that his face was, literally, ‘sending out horns of light’ (Exodus 34:29). There was no doubt an echo here of the dazzling brightness of the earlier Sinai encounter, consequently causing alarm to Aaron and to all Israel with him (Exodus 34:30). How unready we are to encounter even reflected holiness when we are stricken with our own sense of guilt!
So Moses calmed them, and ‘told them in commandment all that the LORD had told him in the mount’ (Exodus 34:31-32). After that he put a veil upon his face (Exodus 34:33), thus setting a precedent for his future encounters with God, and with the people (Exodus 34:34-35).
The Apostle Paul goes some way to explaining the significance of the veil over Moses’ face. It was to prevent the people of Israel from gazing “at the end of the glory that was being set aside” (2 Corinthians 3:13). It was because of the blindness of their eyes, and the hardness of their heart (2 Corinthians 3:14-15).
Hearing the word of God with unchanged heart does no good to the hearer: in fact, it can be downright dangerous, as it calls for a responsible response. In fact, it is only in Christ that the metaphorical veil is removed (2 Corinthians 3:16). This is the work of the Holy Spirit, in quickening us in Christ, in giving us a new heart, and in setting us free (2 Corinthians 3:17).
The Gospel of John teaches us that Jesus’ glory is native to Himself: ‘We beheld His glory, the glory as of the only begotten of the Father’ (John 1:14). When Christ returns, we also will reflect this glory (1 John 3:2). It is a glory which is nurtured in the meantime when we spend time with God, through our Lord Jesus Christ and in the power of His Spirit (2 Corinthians 3:18).
Because of this “hope”, Paul and his companions “act with great boldness” (2 Corinthians 3:12). The Apostle cites the mercy of God as their source, and they therefore refuse to be discouraged (2 Corinthians 4:1). Preaching the gospel is not a contest: and refusing to use worldly means even to good ends, it is by their handling of the word of God, and manifestation of the truth that they commend their ministry to every man’s conscience (2 Corinthians 4:2).
D). THE TRANSFIGURATION OF JESUS.
Luke 9:28-43.
1. The Transfiguration.
In the midst of His busy Ministry, Jesus sought opportunity to draw apart for prayer and fellowship with His heavenly Father. This is an example for all of us to follow, no matter how busy we are. In fact, the busier we are, the more we need God’s support! If God’s own Son needed spiritual refreshment whilst on His earthly pilgrimage, how much more do we sinful mortals!
On this occasion Jesus took with Him three of His disciples: Peter, James and John. No doubt our Lord’s prayer-time took longer than they expected, and they became sleepy. Jesus would say to them on another occasion, “Could you not watch with me for one hour? Watch and pray, that you enter not into temptation” (Matthew 26:40-41). Drowsiness is often an enemy to prayer-fulness.
What they saw and heard when they awoke filled them with wonder!
Jesus had changed in His physical appearance, shining with the brightness of His heavenly glory. His clothes shone bright white. The witnesses saw Moses and Elijah talking with our Lord. In fact, they even heard part of the conversation.
Moses represents the law of God, which the children of Israel had broken - as have we all! Elijah represents the Old Testament prophets, who called them back to God. These two men appeared in a recognisable form from heaven itself: Moses the man whose burying place is known only to God (Deuteronomy 34:6); and Elijah, who did not even pass through death, but was carried up into heaven on a fiery chariot (2 Kings 2:11).
The New Testament was originally written in Greek, and what Luke says was discussed by Jesus and these two great men from the past was quite literally: “the exodus which Jesus would accomplish at Jerusalem” (Luke 9:31). Moses had been the one who had led the children of Israel out of slavery in Egypt, the “exodus” or “leading out.” Now Jesus was to accomplish a departure of his own.
2. What "exodus" was Jesus going to accomplish at Jerusalem?
(i) His death; and (ii) His ascension.
(i) That Jesus came into the world to die is the constant teaching of Scripture. Jesus Himself often repeated this fact: His pupils were hard of hearing when it came to the difficult things He had to say - and we are no different! He mentioned it quite soon after coming down out of the mountain, but His disciples could not understand it (Luke 9:44-45).
But there was a way in which our Lord’s death was to be like the exodus for which Moses the man of God is famed.
What was it Moses accomplished, guided by God’s own hand?
The setting at liberty of the Hebrew slaves of Egypt.
What did Jesus accomplish through His death?
The release of captive souls from the bondage of sin, death and hell.
(ii) It was also from Jerusalem that Jesus ascended into heaven after His resurrection, “leading captivity captive” (Psalm 68:18; Ephesians 4:8). The likeness to Elijah being carried up into heaven in a fiery chariot seems an interesting parallel.
So that Jesus would accomplish all that God intended for Him, “When the days drew near for Him to be received up, He set His face to go to Jerusalem” (Luke 9:51). This is the turning point in Luke’s Gospel.
3. A Lesson for the Disciples.
Man is limited in his understanding of spiritual events, and even the closest friends of Jesus were mystified by what they were witnessing.
With his usual enthusiasm, Peter wanted to erect three tents, or temples: one for Moses, one for Elijah, and one for Jesus.
Suddenly a cloud covered them all, and when it lifted Moses and Elijah were no longer there.
The voice of God spoke from heaven: “This is my Son, my Beloved; Listen to Him!” (Luke 9:35).
Not Moses. Not Elijah. But listen to Jesus.
Not the Law. Not the Prophets. But Jesus.
As His own mother said at the wedding in Cana of Galilee, “Do whatever He tells you” (John 2:5).
We do well to listen to this voice, and to all the voices which tell us to listen to Jesus.
Where might we hear what He is saying?
In the Bible,
but also in the voice of an awakened conscience,
in the counsels of fellow Christians,
and in the promptings of His Holy Spirit as we draw near to God the Father in the name of our Lord Jesus Christ.
A Warning:
If we are hearing contradictory voices,
we must test what we hear against the Holy Scriptures, which is the Word of God as surely as Jesus Himself is called the Word of God.
Our God is not a god of confusion.
4. Coming down from the Mountain.
It is apparent from Peter’s desire to build temples that the three disciples on the mountain wanted to stay there.
We might like to enjoy our mountain-top experiences without the trouble of coming back down to the more mundane realities of every day life, but we may not. There is work to be done.
Meanwhile in the valley, the other disciples were trying to cure a poor boy who was troubled by a demon. They were trying this without having prayed, and in their own strength.
But this kind, they were told, only come out with fasting and prayer (Mark 9:29).
Jesus, who had just been at prayer, healed the boy, and the evil spirit left him. The people marvelled!
It is important for us to maintain a life of prayer, but also of service.
May God bless us in all our service of Him!
May we be found with Jesus in the mountain-top experiences of faith, and in the valleys of challenge and change.
And may all that we do be done in His name, and for His glory.
