Luke 9:28-36, (37-43a)

Our Gospel Lectionary selection this week includes the optional verses 37-43a. For this pastoral commentary, I will focus only on the Transfiguration account (28-36).

Imagine being blindfolded, dropped in an unknown location, and then having the blindfold removed. Before you, there is only fog—you can see just a few feet ahead. Step by step, you begin to move forward, and as you do, the fog slowly lifts. That’s when you realize you’ve been here before; it all feels familiar. What was once obscured is now clear.

Our Lukan passage this week is much like this. The author seems to abruptly place us in an unknown setting, but then, ever so gently, unveils the truth of a familiar scene. As we break down this pericope, let us remain attentive to what Luke desires to reveal as the fog begins to lift.

Luke 9 contains five distinct events leading up to the Transfiguration account. In other words, Luke inundates us with content from Jesus’ ministry. This entire chapter is packed full of event after event.

At the start of this section, the author indicates a lapse in time since the last event—eight days have passed since Jesus' previous teachings. But what exactly was that teaching, and who was the audience?

First, Jesus was speaking to his disciples in the prior verses—the ones who have followed him everywhere and know his mission best. He was teaching them about the cost of discipleship and what it truly means to follow him. This is important to note because, as we see in the Transfiguration story, the disciples (Peter specifically) still don’t seem to "get it." Despite all the clear teaching, they fail to grasp what he is saying. Are we often any different?

Another setting clue from the opening verse is the mountain that Peter, James, John, and Jesus are ascending. Have you ever noticed how often incredible divine events take place during these “mountaintop experiences”? The most obvious connection for the reader is Mount Sinai, where Moses received the Law. This mountain setting serves as a context clue, signaling that something supernatural is about to occur. Pay attention!

Before we move on to the following verses, it’s important to note that what transpires on this mountain is grounded in prayer.

Much like Moses, Jesus is transfigured. His face changes, but unlike Moses, even his clothing transforms, and Jesus is not asked to veil his radiance. In Matthew’s Gospel, Jesus is presented as an even greater teacher than Moses, most notably in the Sermon on the Mount. Similarly, here in Luke, Jesus ascends the mountain and is transfigured—just as Moses was—but to an even fuller extent.

And then, Moses and Elijah appear!

In Luke 24:44, after the Resurrection and his appearance to his followers, Jesus says, “These are my words that I spoke to you while I was still with you—that everything written about me in the Law of Moses, the Prophets, and the Psalms must be fulfilled.” That’s exactly what Moses and Elijah represent—the Law and the Prophets, respectfully. One can only imagine Peter, James, and John recalling their time with Jesus on the mountain in light of these words. “Resurrection hindsight” is 20/20.

What happens next is almost comical. Turning to the now-transfigured Jesus, Peter offers his own brilliant (pun intended) plan: "Let’s make a tent for each of you!" A great idea, right?

The Greek word often translated as tents is σκηνὰς (skēnas). A perhaps better translation—one with deeper Old Testament significance—is tabernacles. As a faithful Jew, this would have been the most logical conclusion for Peter. He has just witnessed the glory of God, and in his mind, and with Israel historically, such glory deserves a dwelling place. But Peter doesn’t truly understand what he’s saying—just as we often don’t when we assume God desires a controlled space in which to reside. At this stage in his spiritual formation, Peter does not to under what Paul will write, years ahead, to the church in Corinth: “Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own?” (1 Cor 6:19)

To conclude our pastoral reflection, we find in these final verses the voice of the Father. What unfolds is another theophany, this time in the form of a cloud (by now we should be easily making the connections). The Father’s words echo what was spoken after Jesus emerged from the waters of the Jordan: “This is my Son, my Chosen; listen to him!”

And there we have it! This passage is rich with meaning, offering many opportunities for powerful teaching moments. I encourage you to take the time to help your congregants understand the allusionary connections of the passage. However, perhaps the most appropriate posture in preparing your sermon this week is one of humility and childlike wonder—remaining silent and still before the ongoing revelation of God’s glory.