Transfiguration | Last after Epiphany

Mark 9:2-9

2 Six days later Jesus took Peter, James, and John, and brought them to the top of a very high mountain where they were alone. He was transformed in front of them, 3 and his clothes were amazingly bright, brighter than if they had been bleached white. 4 Elijah and Moses appeared and were talking with Jesus. 5 Peter reacted to all of this by saying to Jesus, “Rabbi, it’s good that we’re here. Let’s make three shrines– one for you, one for Moses, and one for Elijah.” 6 He said this because he didn’t know how to respond, for the three of them were terrified.

7 Then a cloud overshadowed them, and a voice spoke from the cloud, “This is my Son, whom I dearly love. Listen to him!” 8 Suddenly, looking around, they no longer saw anyone with them except Jesus.

9 As they were coming down the mountain, he ordered them not to tell anyone what they had seen until after the Human One had risen from the dead. (CEB)

Transfiguration

Human beings have a fascination with power. The entire comic book industry, and a lot of movies and books, are about people who have powers. Star Wars is about Jedi and Sith who have the power to manipulate the Force.

On the DC side of comics: Wonder Woman has super strength, she can fly, she has indestructible bracers and a lasso of truth. Vixen has her ancient Tantu Totem that lets her harness the powers of animal spirits. Batman has his wealth, his tech gadgets, and his fearlessness. The Legends of Tomorrow have a variety of skills, abilities, and cool technology. The Flash has his superspeed. Green Arrow has his fighting skills and perfect accuracy with the bow. Superman has his array of powers thanks to our yellow Sun. And Supergirl has everything Superman has, and I watched her beat him in a straight-up fight on the CW.

In the Marvel world of comics: Black Panther has his super senses, strength, speed, agility, stamina, and healing abilities, plus Wakanda’s advanced technology. The X-Men (and Women!) have all kinds of powers and abilities based on their x-gene mutations. Captain America has his serum-induced strength and self-healing. Iron Man has his wealth, tech, and an awesome suit full of weapons that lets him fly and make things explode. Spiderman has his web-slingers and spider abilities.

We can find worlds full of magical powers in books and movies: the Harry Potter series, the A Court of Thorns and Roses series, The Waterfire Saga, and The Lord of the Rings series. And when it comes to computer games, my favorite class is the Elementalist, which uses earth, water, air, and fire magic to blow bad people and monsters to pieces.

But our human fascination with power isn’t limited to fiction and imagination. Our president wants to spend a few million of our tax dollars to put on a grand military parade to show off our military might, as if we need to put it on display. He certainly wouldn’t be the first president or world leader to do so. Lots of modern nations do them. The Roman Empire liked their military parades, too. For some reason, leaders of nations like to flex their muscles and display their elegant tail feathers to show everyone else how big and tough they are.

Jesus had some pretty cool powers, too. He could heal people who were sick. He raised a few people from death. And this Transfiguration thing, that was God’s power on display for all the world to see, right? All of a sudden, everyone knew that Jesus had the power of God in the palm of his hand, and he was the new guy to be afraid of…

Except, that wasn’t how it went.

Jesus didn’t put his power on display the way nations and leaders of nations like to do. He only took three of his disciples with him as witnesses to the event. In fact, as Jesus, Peter, James, and John came down from the mountain, he told them not to tell anyone what they had seen until after he had risen from death.

When we put the Transfiguration in context with what Jesus had just taught his disciples in chapter 8, and with the rest of what happened in the Gospel of Mark, we see a completely different picture of power, and a different picture of purpose for those who would follow Jesus Christ. It’s chapter 8 where Jesus tells the crowds that any who want to come after him must take up their cross and follow him (c.f. Mark 8:34). While it’s never explained what cross-bearing looks like for the rest of us, it’s the story that follows and the example of Jesus that teaches us what it means to take up our cross and follow Jesus.

The Transfiguration becomes the first important lesson of cross-bearing. It shows us that power is not something we pursue or wield so much as something we expose. Jesus’ devotion to the reign of God on earth is what provoked the powers to make their oppressive, murderous response by killing Jesus. The powers of this world rule by fear, greed, and falsehood. They use violence, hatred, and despair to turn people against each other and distort everything we’re meant to be as human beings who are created in God’s image.

Jesus wasn’t the first prophet to die by exposing the corruption of earthly powers. He stands in a long line of prophets who were persecuted and murdered by the political and religious establishment for daring to speak the truth about their misuse of power and fraudulent, unethical operations.

Jesus came so that he could be the anointed-one who would be rejected and murdered by the corrupt powers that rule through fear, backhandedness, and violence. Several times throughout the Gospel of Mark, Jesus tells his disciples that he’ll be killed and raised from the dead (c.f. 8:31, 9:31, 10:33-34).

At the same time, the disciples had their minds set on earthly things that didn’t allow them to see God’s reign on earth as anything more than human powers, such as the restoration of Israel as an independent kingdom. You might recall that, when Jesus told the disciples that he would “suffer many things, and be rejected by the elders, chief priests, and the legal experts, and be killed, and then, after three days, rise from the dead” (Mark 8:31), Peter’s response was to take hold of Jesus firmly, as if Jesus were a child, to scold and “correct” him.

Peter couldn’t see beyond the things of earth, which is why Jesus turned and corrected Peter in front of the other disciples by saying, “Get behind me, Satan. You are not thinking God’s thoughts but human thoughts” (Mark 8:33). The disciples were thinking about power, but in the same twisted way that we humans are so fascinated with it. They intended to make Jesus-the-Messiah into a hero of their nation, the savior of the earthly kingdom they desired. And, they would ride the coattails of their hero to fulfill their own this-worldly ambitions.

James and John even asked Jesus to let one of them sit at his right hand, and the other at his left, which angered the other disciples because the request got in the way of their ambitions. There could only be one right-hand-man, and one left-hand-man, but there were twelve disciples all vying for Jesus’ favor, and they acted and argued as rivals (c.f. Mark 10:35-45). Really, the other ten were mad that they didn’t have the boldness to ask that favor of Jesus before James and John did. They were thinking earthly things. Their minds and actions were stuck on a horizontal plane.

One scholar even suggested that, for Jesus’ first disciples, resurrection was more of a scandal than crucifixion. Death was something they could understand. Lives ended all the time. But resurrection? The glory of God? Mark’s Gospel makes it clear that that was downright scary stuff. Notice that every time the disciples are confronted with God’s glory—Jesus walking on the water (6:50), the Transfiguration (9:6), and Jesus’ resurrection appearance to the women at the tomb (16:8)—the word used to describe what the disciples felt is terror. This isn’t the kind of fear that a person can heroically overcome, but the kind of terror that incapacitates and turns the bravest among us into a useless blubbering heap.

These glimpses of glory remind us that there’s more to the story of Jesus than human ambition and earthly power. The fact that Jesus didn’t use that power to his own gain tells us that followers of Jesus and citizens of God’s kingdom should live and act differently from the world. In Philippians 2, Paul’s hymn says of Jesus: “Though he was in the form of God, he did not consider being equal with God something to exploit. But he emptied himself by taking the form of a slave and by becoming like human beings.” (Phil. 2:6-7a CEB). Paul also tells us to have the same mindset (c.f. Philippians 2:5).

That’s why Jesus ordered Peter, James, and John not to talk about the Transfiguration they had witnessed until after Jesus had risen from the dead, until after he had exposed the corrupt earthly powers for what they were. Then, the disciples could talk about the display of power and glory they had seen at the Transfiguration. But even then, sharing what they had witnessed wasn’t a way for the disciples to seize earthly power or prestige. Instead, it encouraged the followers of Jesus to take up their cross and follow Christ, and live in a way that will inevitably provoke the powers against us by insisting on the values of Jesus.

Jesus came to usher in the kingdom of God on earth, and he told us that, if we want to come after him, we have to take up our cross and follow. Taking up our cross means we die to ourselves. We set aside our earthly ambition and desire for power and live for others as Jesus did. It also means that our love as Christian people is not a passive thing. We don’t get to keep our distance and love others from afar.

It’s almost hard to believe that earthly powers would act so violently against love, nonviolence, acts of mercy, and acceptance of those the world rejects. But the values of Jesus, which are the values of God’s kingdom, end up exposing the corruption earthly powers.

Nothing exposes the hatred and viciousness of earthly power like people working on behalf of refugees or undocumented immigrants and demanding that the world recognize them as human beings worthy of our love, compassion, and direct assistance. Nothing exposes the injustice of earthly power like someone working on behalf of people the world would happily sweep under the rug: the poor, incarcerated, homeless. Legality is defined by the powers, and Christians have long recognized that what is legal is not always what is right, just, loving, or good.

Jesus ate with sinners to show them and the establishment that he was their friend, that he accepted them, and that he loved them. Those actions exposed the fact that the establishment had rejected and ostracized people.

As a glimpse of God’s glory, the Transfiguration reminds us that God is bringing a new world into being. The ways and values of this new world stand in stark contrast to the ways and values of the earthly powers. If we want to follow Jesus, we have to set aside the games of domination and exploitation that earthly powers like to play. And, we have to set aside the violence, hatred, greed, and deception that such powers use to win those games.

The voice of God which came from the cloud told the disciples to listen to Jesus. Are we listening?

In the name of the Father, and of the Son, and of the Holy Spirit, Amen!

~Pastopher

Followers | 3rd after Epiphany

Mark 1:14-20

14 After John was arrested, Jesus came into Galilee announcing God’s good news, 15 saying, “Now is the time! Here comes God’s kingdom! Change your hearts and lives, and trust this good news!”

16 As Jesus passed alongside the Galilee Sea, he saw two brothers, Simon and Andrew, throwing fishing nets into the sea, for they were fishermen. 17 “Come, follow me,” he said, “and I’ll show you how to fish for people.” 18 Right away, they left their nets and followed him. 19 After going a little farther, he saw James and John, Zebedee’s sons, in their boat repairing the fishing nets. 20 At that very moment he called them. They followed him, leaving their father Zebedee in the boat with the hired workers. (CEB)

Followers

The words that mark an end to John the Baptist’s ministry and the beginning of the ministry of Jesus foreshadow what’s to come later in Mark’s Gospel. The words aren’t flowery, congratulatory, or even joyful. They give us pause. They’re ominous. “After John was arrested.” Jesus’ ministry began after John was arrested.

The next words should make us scrunch our eyebrows and leave us wondering if we heard them correctly. “Jesus came into Galilee announcing God’s good news.” Jesus began his ministry in Galilee? It wasn’t really a center of anything. Aside from the Roman cities of Sepphoris and Tiberias, The Galilee was mostly small villages like Nazareth, Capernaum, Bethsaida, and Chorazin. The area wasn’t a seat religious or a political power.

In fact, Jesus mostly ignored the places of power and authority in Judea. We have no record of him ever stepping foot in Sepphoris, though it was only a few miles north of Nazareth. Sepphoris was known as the ornament of the Galielee and served as Herod Antipas’s capital until he built the city of Tiberias on the western shore of the Sea of Galilee around A.D. 20. There’s no record of him setting foot in Tiberias either. Instead, Jesus preached his message of God’s good news throughout those small towns and villages. Sometimes, he preached the good news along the way as he travelled from place to place.

Jesus’ message wasn’t about religious or political power. Jesus came to preach God’s good news. The prophet Isaiah described it this way: “The LORD God’s spirit is upon me, because the LORD has anointed me. He has sent me to bring good news to the poor, to bind up the brokenhearted, to proclaim release for captives, and liberation for prisoners, to proclaim the year of the LORD’s favor and a day of vindication for our God, to comfort all who mourn, to provide for Zion’s mourners, to give them a crown in place of ashes, oil of joy in place of mourning, a mantle of praise in place of discouragement” (Isaiah 61:1-3 CEB).

So Jesus preached to the poor, the brokenhearted, the captives and prisoners of empire, the mourners. If Jerusalem, where Jesus was rejected, was a portrait of religious authority and Roman political power, The Galilee region was a portrait of God’s kingdom. Jesus chose Capernaum as his home base. The only big thing it had going for it was that it sat at the crossing of a Roman road and smaller local roads. But a lot of towns did, too. There wasn’t anything particularly special about Capernaum or Galilee.

Then, we get to Jesus message, “Now is the time! Here comes God’s kingdom! Change your hearts and lives, and trust this good news!” (Mark 1:15 CEB). Other translations render Jesus’ words as, “The time is fulfilled” (NRSV, RSV, KJV), which makes it sound like something has been accomplished, finished, completed, and done. But the story is just beginning. It’s not that history and circumstances were awaiting some kind of ripeness before Jesus could show up on the scene. It’s more the idea that the coming of Jesus brings the fullness of time with him. Time, itself, has come to a fullness of its meaning.

The entry of Jesus into the world brings a new era, a new age, a new time and reality. We’re living in a time-between-the-times, and the Second Coming of Jesus Christ will inaugurate a new time in which God’s kingdom reigns, and the values of that kingdom are lived.

What does Jesus mean by saying, “here comes God’s kingdom”? There’s some leeway on the meaning of the Greek word ἤγγικεν (engiken). It can mean has come near or has arrived. There’s obviously some difference between the two. When I turn onto Lincoln Avenue in Evansville, it might mean I’ve come near to my Grandmother’s house, but it doesn’t necessarily mean I’ve arrived. So, which nuance of ἤγγικεν (engiken) is meant here?

Oddly enough, both are true. Jesus made God’s kingdom present from the moment the Word became flesh at the incarnation. The kingdom of God has come near. It is here, now, as a present reality. The whole world is invited to live in that kingdom as followers of Jesus.

At the same time, the fullness of that kingdom is a future reality. It’s near, it’s here, but it’s not all the way here yet. It’s now, and not yet. The fullness of God’s kingdom will come with the return of Christ. It’s a reality the disciples were told to pray about, and it’s something we pray about every time we say, “Your kingdom come” in the Lord’s Prayer. The kingdom has come in Jesus Christ, but we’re still awaiting the final fulfillment of that kingdom.

Then, we’re told to repent and believe in God’s good news. That word, repent, is another one of those church words that we hear a lot, but sometimes our minds just gloss over the meaning. The Greek word means to change your mind or to change your purpose. But it’s not just a head thing, it includes a nuance of the heart. When we change our mind or our purpose, we have to come to grips with the fact that we might have been wrong beforehand. We might even feel bad, a little or a lot remorseful, about how we acted before we changed our mind or purpose.

On Thursday, I talked on the phone with a friend of mine who had a change of mind and heart over the past year. He’s a great guy. Every time we hang out, we’re laughing, and I mean borderline hysterics. He’s quick with a joke, and his sense of humor is sometimes so deadpan that it takes the rest of us a second to catch on. Then, we’re just in stitches. He’s also a person who had given up on God, the church, and Christians. When we talked on the phone, he told me that he’d been doing drugs and he drank too much. But, he realized that, because of these things, he wasn’t being a good husband or father. His marriage is rocky. He realized he couldn’t keep doing this stuff. So, he changed his mind and his purpose. He’s trying to get better. He’s doing rehab. He’s trying to be the husband and father he knows he should be.

That’s repentance. When you realize something’s not right, you change your mind, you change your heart, and you work your butt off at living life in a new direction.

The fact that God’s kingdom has come has consequences in the lives of those who receive and believe in the good news Jesus proclaims. We’re called to change our hearts and lives, and to trust in God’s good news. If we want to understand what the values of God’s kingdom look like, we look to Jesus. He loved those whom the religious authorities and other people rejected. He told the supposedly righteous religious authorities that prostitutes and tax collectors were entering the kingdom of God ahead of them. He loved and accepted everyone, and encouraged people to change their minds, their hearts, and live in a new direction.

If or when we mess up and turn back in a moment of weakness or despair, that invitation to repent—to change our mind, our purpose, our heart—is always there. Repenting and believing, believing and repenting: these are ongoing aspects of every Christian’s life. It’s exactly what played out in the lives of the disciples. In our text, we see four of them make immediate decisions to follow Jesus, but we also know that they lived the rest of their lives making mistakes and repenting of those mistakes. To believe and repent takes both faith and courage.

When Jesus passed along the Sea of Galilee, he saw two fishermen, Simon and Andrew, and offered them an invitation, “Come follow me, and I’ll teach you how to fish for people” (Mark 1:17 CEB). The difficulty with translating this verse from Greek into English is that one way gives us a task, while another way gives us an identity. If Jesus teaches us how to fish for people, that’s a task. Tasks are important. Tasks get things done. But the problem with tasks is that they have a beginning and an end. When we’re done with the task of fishing, we can move on to other tasks.

But a better translation takes into account the Greek verb that means to be or become. Jesus tells Simon and Andrew, “Come follow me, and I’ll prepare you to become fishers for people” (my translation). If Jesus prepares us to become fishers, that’s an identity. That promises a lifetime of fishing. One of my buddies in Churubusco, Indiana is a fisher. Fishers are always fishing. Every time my friend has the chance to be on the water fishing, he’s going to be on the water fishing.

Now, the difference between fishing and becoming fishers might not seem like a big deal until we realize that Jesus is talking about discipleship—following him. Is discipleship a task, as in something we do, or is it an identity, as in something we become, something we are? I think it’s a matter of our identity. Following Jesus prepares us to become fishers for people. It prepares us to love the way Jesus loved, to accept people as Jesus accepted people, to serve as Jesus served, to sacrifice for others as Jesus sacrificed for others.

Sometimes following Jesus requires us to move in new and unexpected directions. My bachelor of science degree is in Environmental and Hazardous Materials Management with an emphasis in Environmental Policy and Compliance. My call to ordained ministry changed the course of my life. Now, I’m a pastor. Another call, my call to write, got me learning how to become an author. Now, I can’t stop writing books. And pursuing that call has opened a whole new world for me. (The friend I talked with on the phone who’s trying to get off the drugs and alcohol, I never would have met him if I weren’t pursuing my call to write).

Simon, Andrew, James, and John dropped what they were doing and followed Jesus. We’re told that James and John left their father, Zebedee in the boat with the nets and the hired men, and followed Jesus who prepared them to become fishers for people. Then, the disciples prepared others to become fishers for people.

Jesus proclaimed God’s good news that the kingdom of God has come. We’re invited to follow Jesus, to take on new identities, to live our lives in new directions. Jesus calls us to change our minds, change our hearts, change our purpose, and believe that God loves us—that God loves all people—so much that God became a human being to announce the good news in person.

In the name of the Father, and of the Son, and of the Holy Spirit, Amen!

~Rev. Christopher Millay