Glory
Commentary
When I was young, I knew an old man, bedfast in his terminal illness, who would say to the pastor, "When you visit me, I feel glorified." Having often wondered about what the man might have meant, I find considerable help in the lessons for this Sunday.
Probably my problem developed from the relative disuse of the term "glory." My dictionary gives some examples from the past. "Her hair was her crowning glory" referred to remarkable beauty. Similarly, "The sun set in a blaze of glory." This latter example suggests radiant brilliance like references to glory in the Bible. "Paris at the height of its glory" carries thoughts of greatness; greatness in power, in wealth, in cultural attainments.
As I pondered these quotations, I began to think of a royal court with elaborate pageantry, crowns and maces of gold, robes of velvet, everything set with glinting jewels. To find a fairly adequate synonym for such glory, more than one word was needed. A combination of "splendor" and "greatness" served very well.
The ancient Israelites knew the meaning of glory from experience with the Pharaoh of Egypt, who was considered divine. Little wonder that they feared the God whom Moses proclaimed.
Is the veiled glory in the Moses story what God would want? The lesson from 2 Corinthians answers, "No!" Not permanently, at least. Humanity, with its freedom to stray from God, might need a special people schooled in God's ways for centuries, before it would be ready to receive God in full glory.
The apostolic experience of Paul showed the limits of readiness even in his time. Some people continued to prefer the more moderate exposure to God's glory in the Mosaic law. Freedom looked dangerous and carried too much responsibility. Others shut themselves off by all-engrossing dedication to worldly pursuits. Paul continued to testify to the glory he had seen in his vision of Christ (Acts 9:1-6). This glory was no longer external, however, but had entered his very being through the Spirit of Christ.
I think the sick old man understood Paul's teaching better than I. Well he might! In the Transfiguration as told in Luke's gospel, Christ's experience of glory was preparation for his suffering and death. Three apostles shared that preparation. God's glory had entered human life, still awesome, but also redeeming. The old man received the glory of Christ as he experienced its reflection in the ministry of a fellow Christian.
OUTLINE I
Moderated glory
Exodus 34:29-35
A. v. 29. In distinguishing Moses from all others, the text speaks of his shining face. Literally, the Hebrew suggests rays of light. The extraordinary visible phenomenon reflects the uniqueness of Moses' vocation and relationship with God. Moses has come down Mount Sinai with the two tables of the law after speaking with God face-to-face (cf. Deuteronomy 34:10).
B. vv. 30-32. The awesome distinctiveness caused problems. The people were too afraid of their leader to deal with him. To overcome the distance created by the mystery of supernatural associations, Moses had to take the initiative. Although he, like many another leader, could not understand why the people felt that he was remote and dangerous, he succeeded in regaining their confidence. First, the other leaders, then the whole community gathered around him; so he could once more be the intermediary, announcing God's revelation of the law.
C. vv. 33-35. The distinctive role of consulting with God was a continuing responsibility (cf. 33:7-11) and carried the same hazards as the historic one-time, mountaintop experience. A protective arrangement allowed the leader to retain a special status while also participating in regular community. Although Moses' veil reminds anthropologists of ritual masks worn among some tribal peoples, the biblical account teaches the frightening transcendence of God who, nevertheless, presses to reach earthbound mortals. The means is a leader who shares both distinctive divine associations and normal human fellowship.
OUTLINE II
Superior glory
2 Corinthians 3:12--4:6
A. 3:12-13. While Moses had protected the people from the glory of God by wearing a veil (Exodus 34:29-35), Paul acts boldly with hope beyond the temporary glory of the law.
B. 3:14-16. The law of Moses veils the glory of God until Christ removes the veil with fuller revelation. When persons rigidly adhere to the law, it is as though the practice of Moses has been reversed. Instead of keeping the glory from radiating out from Moses' face, those who trust the law have veiled minds that will not let in the glory of Christ.
C. 3:17-18. The Spirit of the Lord has removed the veil, so a person is free to be transformed into a mirror image of Christ. This brings change from the glory of the old Covenant to the glory of the New (vv. 7-11), or from seeing the glory in others to receiving the glory in one's self.
D. 4:1-2. For Paul, the change has brought a ministry with utmost integrity. As indicated in 3:1-6, he need not be defensive, because his ministry is God's work, validated in the conscience of anyone who accepts it.
E. 4:3-6. Paul broadens the explanation of the veil. The veil is anything in the world that people exalt as though it were a god more important than the gospel. Apostles like Paul subordinate their worldly desires in order to serve the need that others have for Jesus Christ. The true God, who created light in the universe, enlightens our consciousness with the radiant glory seen in Christ.
OUTLINE III
Glory for suffering
Luke 9:28-36
A. vv. 28-31. Jesus needed heavenly sustenance for his earthly mission. Luke regularly reports Jesus engaging in prayer, especially at decisive moments. He will soon start his final journey to Jerusalem (v. 51). His meeting with Moses and Elijah may serve to reassure him. Talking about what will take place in Jerusalem, the three discuss Jesus' "exodus," as the Greek text puts it. Death, resurrection and ascension might have been included. Although Luke is the only one of the evangelists to record the conversation, he does not indicate that the three apostles heard it.
B. vv. 32-33. The present account resembles the story about Gethsemane, where the three apostles sleep while Jesus prays. Seeing Jesus in glory with two heroes of the faith is exactly what the apostles need. To Peter's recent confession that Jesus was the Messiah, Jesus had responded by teaching how the messianic Son of Man must be a suffering servant (vv. 18-22). The Transfiguration is reassuring for the worried apostles. Peter wants to house the glory on earth.
C. vv. 34-36. God's direct entry ends Peter's fumbling. The overshadowing cloud is described in the Greek text with the words used for the cloud at the dedication of the Tabernacle (Exodus 40:34) and for overshadowing Mary (Luke 1:35). As at Jesus' baptism, he is identified as the anointed Son of God, clear messianic terms. And the apostles are cautioned to accept Jesus' teaching, as the trials become more intense.
Probably my problem developed from the relative disuse of the term "glory." My dictionary gives some examples from the past. "Her hair was her crowning glory" referred to remarkable beauty. Similarly, "The sun set in a blaze of glory." This latter example suggests radiant brilliance like references to glory in the Bible. "Paris at the height of its glory" carries thoughts of greatness; greatness in power, in wealth, in cultural attainments.
As I pondered these quotations, I began to think of a royal court with elaborate pageantry, crowns and maces of gold, robes of velvet, everything set with glinting jewels. To find a fairly adequate synonym for such glory, more than one word was needed. A combination of "splendor" and "greatness" served very well.
The ancient Israelites knew the meaning of glory from experience with the Pharaoh of Egypt, who was considered divine. Little wonder that they feared the God whom Moses proclaimed.
Is the veiled glory in the Moses story what God would want? The lesson from 2 Corinthians answers, "No!" Not permanently, at least. Humanity, with its freedom to stray from God, might need a special people schooled in God's ways for centuries, before it would be ready to receive God in full glory.
The apostolic experience of Paul showed the limits of readiness even in his time. Some people continued to prefer the more moderate exposure to God's glory in the Mosaic law. Freedom looked dangerous and carried too much responsibility. Others shut themselves off by all-engrossing dedication to worldly pursuits. Paul continued to testify to the glory he had seen in his vision of Christ (Acts 9:1-6). This glory was no longer external, however, but had entered his very being through the Spirit of Christ.
I think the sick old man understood Paul's teaching better than I. Well he might! In the Transfiguration as told in Luke's gospel, Christ's experience of glory was preparation for his suffering and death. Three apostles shared that preparation. God's glory had entered human life, still awesome, but also redeeming. The old man received the glory of Christ as he experienced its reflection in the ministry of a fellow Christian.
OUTLINE I
Moderated glory
Exodus 34:29-35
A. v. 29. In distinguishing Moses from all others, the text speaks of his shining face. Literally, the Hebrew suggests rays of light. The extraordinary visible phenomenon reflects the uniqueness of Moses' vocation and relationship with God. Moses has come down Mount Sinai with the two tables of the law after speaking with God face-to-face (cf. Deuteronomy 34:10).
B. vv. 30-32. The awesome distinctiveness caused problems. The people were too afraid of their leader to deal with him. To overcome the distance created by the mystery of supernatural associations, Moses had to take the initiative. Although he, like many another leader, could not understand why the people felt that he was remote and dangerous, he succeeded in regaining their confidence. First, the other leaders, then the whole community gathered around him; so he could once more be the intermediary, announcing God's revelation of the law.
C. vv. 33-35. The distinctive role of consulting with God was a continuing responsibility (cf. 33:7-11) and carried the same hazards as the historic one-time, mountaintop experience. A protective arrangement allowed the leader to retain a special status while also participating in regular community. Although Moses' veil reminds anthropologists of ritual masks worn among some tribal peoples, the biblical account teaches the frightening transcendence of God who, nevertheless, presses to reach earthbound mortals. The means is a leader who shares both distinctive divine associations and normal human fellowship.
OUTLINE II
Superior glory
2 Corinthians 3:12--4:6
A. 3:12-13. While Moses had protected the people from the glory of God by wearing a veil (Exodus 34:29-35), Paul acts boldly with hope beyond the temporary glory of the law.
B. 3:14-16. The law of Moses veils the glory of God until Christ removes the veil with fuller revelation. When persons rigidly adhere to the law, it is as though the practice of Moses has been reversed. Instead of keeping the glory from radiating out from Moses' face, those who trust the law have veiled minds that will not let in the glory of Christ.
C. 3:17-18. The Spirit of the Lord has removed the veil, so a person is free to be transformed into a mirror image of Christ. This brings change from the glory of the old Covenant to the glory of the New (vv. 7-11), or from seeing the glory in others to receiving the glory in one's self.
D. 4:1-2. For Paul, the change has brought a ministry with utmost integrity. As indicated in 3:1-6, he need not be defensive, because his ministry is God's work, validated in the conscience of anyone who accepts it.
E. 4:3-6. Paul broadens the explanation of the veil. The veil is anything in the world that people exalt as though it were a god more important than the gospel. Apostles like Paul subordinate their worldly desires in order to serve the need that others have for Jesus Christ. The true God, who created light in the universe, enlightens our consciousness with the radiant glory seen in Christ.
OUTLINE III
Glory for suffering
Luke 9:28-36
A. vv. 28-31. Jesus needed heavenly sustenance for his earthly mission. Luke regularly reports Jesus engaging in prayer, especially at decisive moments. He will soon start his final journey to Jerusalem (v. 51). His meeting with Moses and Elijah may serve to reassure him. Talking about what will take place in Jerusalem, the three discuss Jesus' "exodus," as the Greek text puts it. Death, resurrection and ascension might have been included. Although Luke is the only one of the evangelists to record the conversation, he does not indicate that the three apostles heard it.
B. vv. 32-33. The present account resembles the story about Gethsemane, where the three apostles sleep while Jesus prays. Seeing Jesus in glory with two heroes of the faith is exactly what the apostles need. To Peter's recent confession that Jesus was the Messiah, Jesus had responded by teaching how the messianic Son of Man must be a suffering servant (vv. 18-22). The Transfiguration is reassuring for the worried apostles. Peter wants to house the glory on earth.
C. vv. 34-36. God's direct entry ends Peter's fumbling. The overshadowing cloud is described in the Greek text with the words used for the cloud at the dedication of the Tabernacle (Exodus 40:34) and for overshadowing Mary (Luke 1:35). As at Jesus' baptism, he is identified as the anointed Son of God, clear messianic terms. And the apostles are cautioned to accept Jesus' teaching, as the trials become more intense.
