Details
Text from Luke 9
Podcast
gpcnapLukeThomas Nelson
Comment
Text from Luke 9
Listen to The Transfiguration of the Christ by Carl Snyder MP3 song. The Transfiguration of the Christ song from Carl Snyder is available on Audio.com. The duration of song is 38:52. This high-quality MP3 track has 625.118 kbps bitrate and was uploaded on 13 Mar 2024. Stream and download The Transfiguration of the Christ by Carl Snyder for free on Audio.com – your ultimate destination for MP3 music.
This is a sermon discussing the story of the transfiguration of Jesus in Luke's Gospel. The speaker emphasizes the historical authenticity of the event and talks about the timing, eyewitnesses, and location mentioned in the text. The speaker also highlights the significance of the transfiguration in revealing Jesus' divinity. The presence of Moses and Elijah is seen as a representation of the Law and the Prophets. The sermon concludes by emphasizing that the transfiguration is God's answer to the question of Jesus' identity, declaring him as the Son of God. I invite you to stand, please, for the reading of Scripture. We continue in Luke's Gospel, Chapter 9. Today we are in verses 28 through 36. One of the great Gospel stories—I mean, they're all great stories, but this is just one that's phenomenal and one that has given me a little bit of a struggle this week, there's no doubt about it. I feel fully and thoroughly unequipped to communicate this story, but by God's grace we'll look at it today. So Luke, Chapter 9, starting with verse 28 through verses 36. And this is God's Word. About eight days after Jesus said this, he took Peter, John, and James with him and went up on a mountain to pray. As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. As the men were leaving Jesus, Peter said to him, Master, it is good for us to be here. Let us put up three shelters, one for you, one for Moses, and one for Elijah. But he did not know what he was saying. While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. A voice came from the cloud, saying, This is my Son, whom I have chosen. Listen to him. When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves and told no one at that time what they had seen. The word of the Lord. Thanks be to God. Please be seated. Luke does not use the word transfiguration. That word is used by Matthew and by Mark, but it's the same story that we've read in the other Gospels. So today's story, today's entry from the Gospel is on the transfiguration of the Christ. And as we consider this text, it breaks down in a few different ways. First verse 28, we want to consider the proof that this is an historical event. Verses 29 through 31, Jesus displays the divine glory. Verses 32 and 33, there are eyewitnesses to the revealed glory. Verses 34 through 36, we're going to read about the Father's endorsement of the Son. And then verse 36, it's the silence of the disciples. Today we begin at verse 28. About eight days after Jesus said this, he took Peter, John, and James with him, and he went up on a mountain to pray. Three disciples we know, Peter, John, and James, and a practice of Jesus of which we are familiar, where the Lord's taking time to pray. We notice here in the text that before Luke tells us about this most glorious scene, he lays a solid foundation on which this story is built. Here in verse 28, we find three layers to this foundation. First, we read of the timing of the event. Here we find that these events occurred about eight days after Jesus' discussion with the disciples concerning his identity. And this is the recollection of the disciples. Second, we notice that Luke has listed the eyewitnesses. Remember, Luke would not have been an eyewitness to the events in the earthly ministry of Jesus. So when he acquired the information during Jesus' ministry, he acquired this information through interviews with the disciples and through others who followed Jesus while he was here on earth, and here Luke indicates that Peter, John, and James were the eyewitnesses to this particular event. And then third, we read something about the location of the event. Now, here Luke tells us that Jesus and the three disciples went up on a mountain to pray. We're not sure which mountain is referenced here. The text doesn't tell us which mountain it is, but we do know that Galilee is not a flat area. It's not a flat terrain. There are mountains and hills of various kinds all around the region. So even though we don't know which particular mountain it is, we know that the area has mountains, and so it fits the description. And Luke sees fit here to tell us about the timing and the eyewitnesses and the location. And by this, Luke's intention is to establish the historicity of the events, proof that the transfiguration is an historical event. And this is important because there are critics of the Bible, even among those who consider themselves to be Christians, and even among those who say that they are Presbyterians, who yet deny the historical authenticity of the Scripture's accounts of the transfiguration. Critics will argue that this depiction is best described as legend, or as psychological experience, or mass hallucination, or symbolic portrayal of the Christian cultic myth. These are all the arguments that are used by those who would provide a critical view of the text that we examine today. The German biblical scholar Julius Wellhausen attempted to rationalize the depiction of this event. He said it's a post-resurrection story forced back into the pre-resurrection narrative. We read all that criticism, and we say, why all the critical gymnastics? Because at the end of the day, no one can argue this story away. Just because we're challenged by this event from a human perspective, this doesn't mean that it didn't happen. By posting this story, and by doing so in the Gospels, as a narrative, as an event, the Bible is making the claim that the transfiguration is an historical event. It occurred as it is described by the Gospel writers. So we believe this, just like the rest of Scripture, we believe this to be a true story. This is a true account of what took place on this day, in front of his disciples, on this hill. Now, with regard to the timing, Luke uses this information to further connect the story to the previous dialogue concerning Jesus' identity. Think about over the past weeks that we have been studying Luke's Gospel from the beginning of the year. And we have seen certain questions that have been asked, and these questions have all revolved around the identity of Jesus, the identity of this man from Galilee. Recall the reoccurring questions. Remember last Sunday we heard Jesus in verse 20, he asked the disciples the question, who do you say that I am? And Jesus, we figured out, is right to ask them this question, for these are the same disciples, of course, that were with him in the boat on the lake. Recall they just survived a certain shipwreck. And then once they survived the shipwreck, those disciples asked the question, they said, who is this? He commands even the winds and the waves, and they obey him. And in verse 18 of our text, we've also heard Jesus ask the disciples, who do the people say that I am? And Jesus is, of course, right to ask this question also. For recall back in Luke chapter 7, verse 49, when Jesus was at the dinner of the house of the Pharisee, and the woman who had lived a sinful life was there anointing his feet with her tears. Recall that story. And the other dinner guests hear this dialogue, and they see Jesus' compassion, and they ask, who is this who even forgives sins? And we even read of Herod Antipas. In Luke chapter 9, verse 9, he asked the question, who then is this that I hear such things about? So the common question appearing throughout this section of Luke's Gospel has been the question concerning the identity of Jesus. Who is this Jesus? And so as we come to the text for today, we would do well to see that Luke's words give us God's answer to that question. This is admittedly a challenging story. I've come face to face throughout this week with the certainty that I am not equipped to adequately or definitively explain this event. If you're looking for the definite answer about what this all means, I don't have it. You're not going to get it from me. I'm sorry. I apologize. But here we go anyway. We're going to jump into the story. And if we get nothing else from today, let's all receive this. While everyone is considering the question of who is this Jesus, the story of the transfiguration of the Christ is the story of God the Father answering the question by declaring to the world, this is my Son. So we come to verses 29 through 31. And here the glory of the Christ shines forth. Look at me at verse 29. And it comes rather abrupt. It just pops out of nowhere. As he was praying, the appearance of his face changed and his clothes became as bright as a flash of lightning. Yes, it was clearly Jesus, and yet suddenly his outward appearance was certainly different Jesus' countenance was altered. Even Jesus' clothing possessed an overwhelming brightness. Remember the story in the Old Testament in Exodus where Moses sees the glory of God and he has to wear a veil on his face for a while because the glory of God is reflecting off Moses' face and it's so bright that people can't look at Moses. But when he wears this veil, well that's enough and it kind of obscures the brightness. Therefore, people can look at Moses and they can talk to him. The text here says, it's so bright, even the clothing that Jesus wears can't contain the glory that's displayed. Jesus displays glory. He displays divine glory. Just this picture alone confirms the claim of Scripture that Jesus is God. If anyone ever tells you, if anyone ever says to you Jesus never claims to be God. The Bible doesn't claim Jesus is God. No, no, no, no, no, no. The picture of the transfiguration alone with no other words is a claim to the divinity of Christ because it displays divine glory. Now, as amazing as this is, we then see that Jesus has company. Look at verses 30 and 31. Moses and Elijah appear with Jesus and glory is shining upon them both. We're not really certain as to why Moses and Elijah are here. Most speculation centers on the fact that the Old Testament, as you know, is often referred to as the Law and the Prophets. A lot of times you see the discussion about the Old Testament and it's not called the Old Testament but they'll call it the Law and the Prophets. You read that a lot throughout the text. And of course Moses represents the Law and Ezekiel represents the Prophets and so what we often say is that the inference here is that the Law and the Prophets are here on display. Moses and Elijah represent the Law and the Prophets and the Law and the Prophets are not on here this day because, of course, as we know, the Law and the Prophets point to Jesus. And here we note that it's only Jesus who is transfigured. So Jesus they know, they've seen Jesus before but now Jesus is transfigured. He is changed to display the divine glory. Moses and Elijah, they didn't appear first in human form in this story so we don't say that they were transfigured and divine glory does not shine from them rather it's the glory of Christ which shines on them and then reflects from them. And as Luke describes it, the two are talking with Jesus and their discussion is all business. They're talking shop here. They're not just kind of throwing around some cute little greetings or saying something poetic and fluffy or anything like that. Not that they would do that but necessarily they're talking business. Luke writes that the two are talking with Jesus and they're speaking about his work which will come to its fulfillment at Jerusalem. Moses and Elijah know the plan of God. They know the plan of redemption and they know that Jesus is there to fulfill the plan of redemption and they know that this plan of redemption is going to be fulfilled at Jerusalem. So as Moses and Elijah are there gathered with Jesus they are there to discuss, speak of the work that's going to come to its fulfillment at Jerusalem. And we notice here in verse 31 that Luke says that they spoke about his departure Notice the word departure here in the text and the word departure here in the text we're trying to explain that Jesus is now going to be moving towards and focusing on Jerusalem. But we want to correct this because the translations a lot of our English translations use the word departure here but in the original text Luke actually writes that they spoke about his exodus. It's strange that here in the text it says that very word that they spoke about his exodus. So why might Moses and Elijah describe Jesus' impending travel to Jerusalem as his exodus? Certainly this causes us to think about Scripture's use of the term exodus. Recall that the Israelite exodus was an exodus from Egypt out of slavery, out of the slavery, the bondage in Egypt But it wasn't just an exodus from Egypt it's also a journey through the wilderness and it's also an entry into the promised land. The exodus of God's people possesses all of those things. It characterizes all of those things. And we know that Luke chapter 9 verse 51 says as the time approached for him, for Jesus to be taken up to heaven, Jesus resolutely set out for Jerusalem, the text, Luke's text is going to be governed by Jesus and his movement toward Jerusalem. So Jesus leaves heaven when he comes to earth and he journeys through the wilderness of sin and darkness on his way to the cross and then through his death and resurrection and ascension he then re-enters the throne room of God. And the discussion of these three, Jesus along with Moses and Elijah, centers on the work before Christ. What's the work before Christ? The work of course is his suffering and his crucifixion and his death which all believers know is his fulfillment. It's the fulfillment of God's plan of redemption. So certainly Moses and Elijah are right to describe Jesus' upcoming journey as his exodus. Christ's work will prove to be his exodus and the glory is that this is a journey that he undertakes for my benefits and for your benefits and for the benefits of all who would believe. We come to verses 32 and 33 and we are so distracted by the scene of this transfigured Christ appearing with Moses and Elijah and the discussion that ensues on the upcoming work before Christ and we almost forget there's three other people present in this scene. The disciples, Peter, John, and James, they're sitting there too. The disciples are still here and verse 32 gives us this most vivid picture about the disciples and their reaction. Notice the first half of the verse, notice how the text reads, verse 32 Peter and his companions were very sleepy but they become fully awake. See that in the text? They were very sleepy but they become fully awake. Luke portrays the sleepiness of his disciples and thus implies their lack of spiritual awareness though they've seen Jesus perform many miracles there is still a reluctance and even an inability on the part of Peter, John, and James to see Jesus as divine because Jesus walked with the disciples and he ate with them and he slept when they were tired and Jesus slept too just like they did. So they've seen him in his human form and they've seen him submitting himself to these human limitations. It's only when Christ appears as the transfigured one, only when his divine glory is revealed in this manner are the disciples awakened to the truth. Notice the English translation, there's adverbs provided here, they were very sleepy they became fully awake. Notice the transition between those two, the contrast between those adverbs. And we notice that in this transition from very sleepy to fully awake there's no middle ground. There's no middle ground here. At no time during this event does Luke describe the disciples as something akin to a little sleepy and a little awake. He doesn't say, well the disciples had to scratch their eyes and stretch and rub and figure out what was going on and they were kind of half asleep and half awake. That's not in the text. They went from very sleepy to fully awake. And as we read this, you and I must also consider the question before us. And the question might be this, why would we ever settle for a little bit of Jesus? Would your faith in Christ or my faith in Christ would it be characterized as a little sleepy and a little awake? Is that how your faith is? Is that where your faith is today? There are those, even many within the church who possess some knowledge of the scriptures who dabble with some connection to God's people and who feel that keeping Christ at arm's length is somehow sufficient. And dearly beloved we pray that this would never be said of us. So we read on in verse 32 these words. When they became fully awake, when they became fully awake, they saw his glory. Now we generally think of revelation, the matter of revelation as words spoken which communicate that's what will happen. But we see here revelation is in play. Revelation is an act as well as a speech. As well as words said, revelation is also action. Revelation can also communicate present reality as well as future events. So this is also revelation. Christ reveals himself to the disciples and through them to the world as he demonstrates himself in the divine form. This is revelation that appears before us. Christ revealing himself in the divine form. The writer of Hebrews would articulate it this way. He would later declare that the sun, speaking of Jesus, the sun is the radiance of God's glory and the exact representation of his being. And the three disciples, Peter, John, and James are eyewitnesses to the revealed glory. Yet we come to verse 33 and it's apparent that Peter though fully awake doesn't understand everything. Notice the text, verse 33. As the men were leaving, the men speaking of Moses and Elijah, as the men were leaving Peter said to Jesus, Peter said to him, Master, it's good for us to be here. Let us put up three shelters. One for you, one for Moses, and one for Elijah. Apparently, it's Peter's understanding or at least it's his hope that this meeting is going to go on through the next day. These guys are going to be here for a while. Moses and Elijah are going to stick around. Jesus is going to stick around. They're going to discuss things for a while. Maybe they're going to stay overnight. Maybe they're going to be here until the next day. Well, let's go ahead and pitch three tents. One for each. One for Jesus, one for Moses, one for Elijah. We certainly can understand Peter having this attitude because I think if you or I were there, we wouldn't want this to end either. Dwelling in the presence of the Christ of glory accompanied by the saints, especially these guys, Moses and Elijah. Talk about heavy hitters. Certainly this must be heaven on earth. But there's no need to set up camp because this meeting will be over shortly. This meeting doesn't last long. We don't know how long. We don't know how long the discussion lasts. But this meeting is about to come to an end. So Peter still does not yet know what lies in store for Jesus. Remember, Jesus has said this. He said, guys, here's what's going to happen. I'm going to be arrested and I'm going to be tortured, suffered. I'm going to suffer on your behalf and then I'm going to die. In three days I'm going to rise again. In the text, how many times the text says, well, the disciples heard that but they really didn't understand what was going on. So Peter still doesn't yet know what lies in store for Jesus. Luke even says that. The comment here at the end of the verse says Peter did not know what Jesus was saying. So on this day there will be no tents pitched for Jesus and for his heavenly companions. The transfiguration of the Christ presents an extraordinary glorious scene. But it's a temporary one because in these brief moments Christ meets with the lawgiver and the prophet and together with them they discuss the divine plan of redemption, the nearness of it and the intensity of it and the necessity of it and the task before Jesus to engage in it. So this meeting must come to a close because Jesus needs to attend to this work that's before him. He gets to take a little bit of a break. He gets to hang out with Moses and Elijah. They get to talk together again about this is the plan. This is what God the Father has established. This is what you're here to do. And Jesus says, yes, I know. And I must attend to my Father's work. So this meeting as glorious as it is has to come to an end because there's work for Jesus to do. And then another thing, and we're going to see it here in this next section, is that Peter wants to put up tents, like a booth or a tabernacle. It's a tent. It's a tall tent that the people of Israel would use in this time. And he wants to put up a booth for each of them. And they can dwell in these tents. Well, God's got a plan for dwelling that's going to last here for a moment or so. And it's anything that outshines any tent that Peter can erect. Come to verses 34 through 36. And Luke here describes a scene. And we think about it for a minute before we think about the scene that Luke talks about. And as we've seen at various places in the Scripture, we read about the cloud and the appearance of the cloud. And we read about the presence of God in the cloud. So, for example, in Exodus, we're told that in the wilderness, God went before the people. And during the day, He was in a cloud. And again in Exodus, after they crossed the Red Sea, the glory of God appeared in a cloud over the people. And then also in Exodus, when the Israelites would be traveling through the wilderness and they would set up the tent where Moses would meet with God. And there's a text in Exodus that says Moses couldn't enter the tent when the glory cloud kept him from doing so. And then we skip forward to 1 Kings. And remember that scene on the day of dedication of the permanent temple in Jerusalem, the one that Solomon built. And the temple was built, and they were ready to start using it on that day. The priests, the text says, could not perform their duties because God's glory cloud filled the temple. So we have these, and there's others as well, but these descriptions in the text of the cloud appearing and God's presence in that cloud. And here we see it again. The scriptures, presence of God is often indicated by appearance of a cloud. Verse 34, we find the same scene. Look at the text. A cloud appeared and enveloped them. So that's Jesus and Moses and Elijah and the disciples. Further we read that they, the disciples, were afraid as they entered the cloud. What were the disciples afraid? Why were they afraid? Well, look at the next verse. Verse 35. A voice came from the cloud. These guys, Peter, James, and John, they've been to Sunday school. They know the Old Testament stories. They know what happens when the cloud shows up and the voice starts booming. And here they are, and a voice makes itself known. A voice comes from the cloud. And the scriptures identify God the Father as the speaker with instructions. And the instructions are for the disciples. These instructions are for them. This is not instruction for Moses and Elijah. That's not the intention of the instructions. The instructions are for Peter, John, and James. So how would you feel if all of a sudden the cloud shows up because you've just seen this glorious scene of Jesus and Moses and Elijah. And then the cloud shows up and you hear this booming voice. You know who this is. And listen to what he says. This is my Son whom I have chosen. Listen to Him. It is clear in this text and it's clear throughout Scripture that the Father loves the Son and that the Father delights in the Son and that He fully trusts in the Son to do what He said He would do. So this statement is first about the Father's endorsement of the Son. This is my Son. This is the one I have chosen. The work that Jesus is about to do, the work that I have called Him to do, it is the plan of the ages. It is the plan of redemption. And you and I know that Jesus will die on the cross as the once for all sacrifice for sin. So these words spoken by God stand therefore as the Father's endorsement of the Son. This is my Son whom I have chosen. And then listen to Him. It's a command. It's an imperative. God commanding Peter and John and James. This is my Son. This is the one I have chosen. Listen to Him. And the listening isn't just hearing what He says, but take it in. Grab hold of what He says. Apply what He says. Listen to Him because this is my Son. This is the chosen one. And just as quick, the event concludes. And Moses and Elijah return to glory. And the text gives us the indication that it was quick. Look at verse 36. When the voice had spoken, they found that Jesus was alone. Just like that. Back to normal. Now we understand that Peter, John, and James are still around. So what does Luke mean when he says that Jesus was now alone? Because Peter, James, and John are there. Well, remember again, what's the question of the day? The question of the day is this. Who is this Jesus? And God has answered the question by saying, This is my Son whom I have chosen, I have selected, I have called. So what's the task? Has the Son been called? As He discussed with Moses and Elijah, the Son's been called to do what? To begin His exodus, which is what? Which is going to bring fulfillment at Jerusalem. And He's alone because He's the only one who can do it. He's the only one who's going to do it. No one can do it for Him. No one can take His place. He can't hire a substitute. There's no stand-in. There's no body double. Jesus is alone because He is the one who will go to the cross for the redemption of the people of God. So we come to verse 36. It's our final verse for today. And we find a statement that's somewhat similar to some of the statements we've seen previously in the text. You recall a number of times, and we've seen this in Luke, where Jesus has previously instructed disciples not to publicly reveal some of the things He has taught them. He's taught them certain things. He's described certain things. And then we've noticed in the text, it seems like a curious inclusion in the text where it says, but Jesus counseled them not to tell this to anyone. Yeah, it's a little strange. We've explained why that's there. We've seen the reason that that appears in the text. And here, there's a similar statement from Luke. It's not a command by Christ, but nevertheless, it's something similar. Look at the verse. It says in verse 36, it says the disciples kept this to themselves and they told no one at that time what they had seen. Now Jesus doesn't instruct them to be silent, but they're silent nevertheless. Why are they silent? Well, of course, the silence of the disciples, of course, is a reverent response. I mean, God has spoken. What else is there to say? Well, you know, God said this, but let's add to it. And this describes fully my concern over this week about how do I preach a text like this? How does a pastor do so without trying to add things just to be able to kind of explain what's here? There's nothing else to be said because God has spoken. So the silence of the disciples, is it not a reverent response? Because God has spoken on that day. Now, we know, though, that the disciples will not be silent forever. We know the disciples did not keep this news even to themselves forever. And we know this because we can look forward to some places in the New Testament and we will see at least two of the disciples declaring what they saw on that day. So Peter, of course, we know was one of the eyewitnesses. So let's look at Peter's words. So turn with me ahead in the New Testament and let's look together at 2 Peter 1, verses 16-19. 2 Peter 1, verses 16-19. You'd see Hebrews and then James, and then 2 Peter, and then 1, 2, 3, John, Jude, Revelation. So it's kind of right after Hebrews and James. It's 1 Peter, and then 2 Peter. And it's 2 Peter 1, verse 16. And notice what Peter writes in this letter. And this is not a letter that's just specific to one church or one community. This is a general epistle. This is for the whole church. This is for all believers. Notice what Peter writes, starting with verse 16. He writes, Honor and glory from God the Father. When the voice came to him from the majestic glory, saying, This is my Son, whom I love, with whom I am well pleased. And we ourselves heard this voice that came from heaven when we were with him on the sacred mountain. And we have the word of the prophets made more certain. And you will do well to pay attention to it as to a light shining in a dark place until the day dawns and the morning star rises in your hearts. Peter telling us, guys, here's what I saw, and here's what I heard. And we know that John was also an eyewitness. So let's look at John's words as well. So you can go forward a little bit to 1 John. So it should be the next book. We're in 2 Peter. 1 John should be the next book. So 1 John, chapter 1. And we'll see how John begins this first letter. So chapter 1, verses 1 through 3. And this is what John would write. John was an eyewitness to this event, and here's what John writes in his letter. 1 John, chapter 1, verses 1 through 3. He writes, That which was from the beginning, which we have heard, which we have seen with our own eyes, which we have looked at and our hands have touched, this we proclaim concerning the word of life. So he's talking about general creation, and we know God's in charge of it. He's also talking about Jesus a little bit, but he's going to allude more to Jesus. So verses 1 is kind of a general vision, but notice verses 2 and 3, and the specificity of this text. He says, The life appeared. We have seen it, and we testify to it. And we proclaim to you the eternal life, which was with the Father, and has appeared to us. Verse 3, We proclaim to you what we have seen and heard. So here in the text, in 2 Peter and in 1 John, we read of the two eyewitnesses, Peter and John, and they're writing years later, and they're writing of the experience of that day on the mountain. The one who was with the Father appeared on the sacred mountain, and he appeared to the three disciples, and with this the Father spoke, and his voice was heard, and here the Father said, This is my Son. Here Christ is made known to man resplendent in his eternal glory, already unequaled and unmatched, and when considered in contrast to this dark and dying and sinful world, appearing more beautiful, outshining anything. And is this not even more amazing when we consider this picture and connection to Jesus' coming journey to Jerusalem? Because the Lord Jesus Christ, the one who will bear the sin of the world, also here bears the incomparable beauty of the heavenly presence. And if that's not enough, here the Father also calls to man, and he says to you, and he says to me, Come, step out of the darkness, and step into the glorious light of my Son. Let's bow our heads and pray, shall we? What a glorious story that you have described for us and preserved for us in your Word, Heavenly Father. The truth to which we hold, the truth to which we profess, the glory to which we marvel. A story that reminds us of your Son, though fully human, is also fully divine. May this be that which we would be reminded of us constantly, that your commands are not just a set of laws, but they are the set of laws declared by God Almighty, calling us to lives of holiness. And we thank you that although we confess we can't keep this list, we thank you that your Son kept it on our behalf. The glorious light of your Son pouring forth into this dark and dying world is the truth that needs to be communicated. Where else is there hope? There is none save for Christ. And it's in Him we place our faith and our trust. And it's in Christ in whom our hope relies. In this we praise you and give you glory. In Christ's name, Amen.
