For the Last Sunday after the Epiphany
Proclaim the greatness of the Lord our God and worship him upon his holy hill.
For the Lord our God is the Holy One.
Psalm 99:9
Some people are "mountain people" and others "ocean folks". I've lived in the mountains (while in college) and by the seashore (before and after seminary). And, I confess, I'm one of those people who finds something irresistible in the allure of mountains. There's a certain majesty, timelessness and solidity about mountains. From their pinnacles one can both see the grand vistas of the valley below during the daytime and experience the vastness of space above during the night. No wonder mountains, throughout all cultures, become places revered as sacred meeting places between humanity and the Divine.
All of the lessons for today reverberate with the themes of God's presence on the "holy mountain" in the narrative of salvation history.
When Moses went up to the summit of Sinai to receive the Law of God, the smoky cloud of God's glory covered the mountaintop. There Moses received the "Ten Words" (Commandments). Upon his return to the camp from that first commandment-giving session, Moses discovered the people had crafted an idol for themselves (the Golden Calf). In anger, Moses throws down the stone tablets, destroying them. The lesson for this Sunday tells the story of Moses' second return to the Israelites from conversing with God again on Sinai (Exodus 34:29-35). This time, however, the people not only receive the tablets of God's Law, but Moses' face shines as it reflects God's glory. This "shining face" frightens the people (apparently God's holiness has that effect -- remember the story of Isaiah in the Temple last week?). And so, in deference to their fear, Moses veils his face when speaking with the people so they are shielded from the intensity of God's glory.
By the time of the Psalm (99:1-9), the "holy mountain" refers not to Mt. Sinai, but to the Temple in Jerusalem. The original Temple, built by Solomon in Jerusalem was built on the top of a hill -- the high ground, so that people literally had to climb uphill to enter the sacred space. In fact, the phrase "go up to Jerusalem" used throughout the Scriptures, refers to height of the Temple over the surrounding countryside. The Temple contained the "holy of holies" -- the most sacred space in the entire building in which the Ark of the Covenant was kept, symbolizing the presence of God with God's people. The Temple mount is still considered sacred by the Jews, but only a bit of the Second Temple (built during the reign of Herod the Great) remains and is know as "the wailing wall". The rest of the sacred Temple site is occupied by the Dome of the Rock, one of the sacred sites of Islam.
When Paul writes the Church at Corinth (2 Corinthians 3:12-4:2), he makes use of the passage from Exodus above in a form of rabbinic commentary known as "midrash", in which he takes the story of Moses' glowing face, and contemporizes it for his readers. He compares the reading of the Law in the "old way" as reading through a veil -- one cannot perceive the freedom of the Gospel. But, Paul is confident that, through the movement of the Spirit, the veil of misunderstanding can be lifted so that one can truly see the glory of Lord in the person of Jesus Christ.
Today's Gospel reading (Luke 9:28-36) also brings forward the symbolism of Moses' encounter with God on the holy mountain. This time, though, the glory of God is not reflected by a human face, rather, it shines directly through the person of Jesus. In offering this account, the Evangelist is making plain the direct connection of Jesus with God. The Law (represented by Moses) and the Prophets (represented by Elijah) are fulfilled in Jesus. The overshadowing cloud is reminscent of the Shekinah (glory) of God that hovered over Mt. Sinai in the Exodus story and that filled the Temple in the call of Isaiah (Isaiah 6:1-8). The heavenly Voice speaks (as at Jesus' baptism), and the disciples are overcome with fear (as the Israelites experienced in Exodus 34). This encounter with the Divine manifested through Jesus renders Peter, James and John speechless -- they tell no one of what they've seen.
The story of Jesus' Transfiguration is always read by the Church on the Last Sunday after the Epiphany. This event, of the Light of God shining through Jesus is the climactic story of this season. God in Man made manifest (Hymn 135)! These stories of signs and wonders -- at Jesus' baptism, making water into wine, the authority of Jesus' teaching, the great catch of fish -- prepare us for the journey through Lent, when we tell different stories -- stories of temptation, conflict, betrayal and death. Next Sunday we will find ourselves in the wilderness, but this Sunday we are on the mountain. Savor the view. Strain for one more glimpse of the Epiphany star.
O God, who before the passion of your only-begotten Son revealed his glory upon the holy mountain: Grant to us that we, beholding by faith the light of his countenance, may be strengthened to bear our cross, and be changed into his likeness from glory to glory; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. (Collect for the Last Sunday after the Epiphany)
Proclaim the greatness of the Lord our God and worship him upon his holy hill.
For the Lord our God is the Holy One.
Psalm 99:9
Some people are "mountain people" and others "ocean folks". I've lived in the mountains (while in college) and by the seashore (before and after seminary). And, I confess, I'm one of those people who finds something irresistible in the allure of mountains. There's a certain majesty, timelessness and solidity about mountains. From their pinnacles one can both see the grand vistas of the valley below during the daytime and experience the vastness of space above during the night. No wonder mountains, throughout all cultures, become places revered as sacred meeting places between humanity and the Divine.
All of the lessons for today reverberate with the themes of God's presence on the "holy mountain" in the narrative of salvation history.
When Moses went up to the summit of Sinai to receive the Law of God, the smoky cloud of God's glory covered the mountaintop. There Moses received the "Ten Words" (Commandments). Upon his return to the camp from that first commandment-giving session, Moses discovered the people had crafted an idol for themselves (the Golden Calf). In anger, Moses throws down the stone tablets, destroying them. The lesson for this Sunday tells the story of Moses' second return to the Israelites from conversing with God again on Sinai (Exodus 34:29-35). This time, however, the people not only receive the tablets of God's Law, but Moses' face shines as it reflects God's glory. This "shining face" frightens the people (apparently God's holiness has that effect -- remember the story of Isaiah in the Temple last week?). And so, in deference to their fear, Moses veils his face when speaking with the people so they are shielded from the intensity of God's glory.
By the time of the Psalm (99:1-9), the "holy mountain" refers not to Mt. Sinai, but to the Temple in Jerusalem. The original Temple, built by Solomon in Jerusalem was built on the top of a hill -- the high ground, so that people literally had to climb uphill to enter the sacred space. In fact, the phrase "go up to Jerusalem" used throughout the Scriptures, refers to height of the Temple over the surrounding countryside. The Temple contained the "holy of holies" -- the most sacred space in the entire building in which the Ark of the Covenant was kept, symbolizing the presence of God with God's people. The Temple mount is still considered sacred by the Jews, but only a bit of the Second Temple (built during the reign of Herod the Great) remains and is know as "the wailing wall". The rest of the sacred Temple site is occupied by the Dome of the Rock, one of the sacred sites of Islam.
When Paul writes the Church at Corinth (2 Corinthians 3:12-4:2), he makes use of the passage from Exodus above in a form of rabbinic commentary known as "midrash", in which he takes the story of Moses' glowing face, and contemporizes it for his readers. He compares the reading of the Law in the "old way" as reading through a veil -- one cannot perceive the freedom of the Gospel. But, Paul is confident that, through the movement of the Spirit, the veil of misunderstanding can be lifted so that one can truly see the glory of Lord in the person of Jesus Christ.
Today's Gospel reading (Luke 9:28-36) also brings forward the symbolism of Moses' encounter with God on the holy mountain. This time, though, the glory of God is not reflected by a human face, rather, it shines directly through the person of Jesus. In offering this account, the Evangelist is making plain the direct connection of Jesus with God. The Law (represented by Moses) and the Prophets (represented by Elijah) are fulfilled in Jesus. The overshadowing cloud is reminscent of the Shekinah (glory) of God that hovered over Mt. Sinai in the Exodus story and that filled the Temple in the call of Isaiah (Isaiah 6:1-8). The heavenly Voice speaks (as at Jesus' baptism), and the disciples are overcome with fear (as the Israelites experienced in Exodus 34). This encounter with the Divine manifested through Jesus renders Peter, James and John speechless -- they tell no one of what they've seen.
The story of Jesus' Transfiguration is always read by the Church on the Last Sunday after the Epiphany. This event, of the Light of God shining through Jesus is the climactic story of this season. God in Man made manifest (Hymn 135)! These stories of signs and wonders -- at Jesus' baptism, making water into wine, the authority of Jesus' teaching, the great catch of fish -- prepare us for the journey through Lent, when we tell different stories -- stories of temptation, conflict, betrayal and death. Next Sunday we will find ourselves in the wilderness, but this Sunday we are on the mountain. Savor the view. Strain for one more glimpse of the Epiphany star.
O God, who before the passion of your only-begotten Son revealed his glory upon the holy mountain: Grant to us that we, beholding by faith the light of his countenance, may be strengthened to bear our cross, and be changed into his likeness from glory to glory; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. (Collect for the Last Sunday after the Epiphany)
posted by FrGaryB | 3:15 PM
3 Comments:
Thank you so much Gary for the connections. I find the veil and fear of seeing God and that glory so real in our lives. We often say have the newest Christian in the forefront because you can see God glowing in their face. Yet, I have also heard the fear in people's voices when they say "they are new in the faith just wait" How do we keep that glow realizing it will wax and wane? Jesus does show us how and I guess for me I love being around the curious. Not only to watch but to be a part of the journey. Together we can encouarge each other when the glowing is not so bright and celebrate when it is.
The idea of glorious radiance fading away (2Cor 3:13) makes me think of life examples....I'm thinking of the "mountain-top experience" at retreats, which eventually wears off. Or even the simple, necessary renewal of worshiping each Sunday in community; that radiance might fade pretty quickly during a rough week. But the radiance I observe in others becomes a fearful thing (Exodus 3:30) when it reminds me how far away I am from God. So maybe it's a helpful fear-it reminds me to draw closer to God?
I agree with what you are saying and I think that is why it is powerful to experience events like retreats with others. And to keep worship about just that - worship, celebrating and encouraging one another. How does community support each other even when we haven't experience the same thing? For instance if you go on a private retreat or spend the day in the beauty of nature. Openness and sharing God working in the variety of ways He does is so helpful in community - that encourages and supports me.
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