Feb. 21, 2010
Background Scripture: Mathew 17:1-12
Devotional Reading: 2 Peter 1:16-21

This a serious question: In your life, have you had any spiritual mountaintop experiences? In other words, what have been, if any, the spiritual high moments of your life – moments when your religion has become a personal reality, when in one way or another God has spoken to you?

God speaks to us in many different ways, so I am not necessarily asking if you have heard a heavenly voice – although you may have.

In this column previously, I have related two mountaintop experiences of my own: a call to the ministry in, of all things, a high-speed railcar between Philadelphia and Norristown, Pa., and on a dark and fearful night in Nuremburg, Germany, a vision of the Christ.

And, now that I’ve opened up the subject, memories of others come crowding in. But, as you consider the Mount of Transfiguration, I want you to focus on your own.

When we study the gospels in bits and pieces, it may seem that the various passages are often strung together haphazardly – perhaps like our own lives. But there are connections. Jesus’ question, “But who do you say that I am?” was connected to Peter’s confession: “You are the Christ.”

And that confession is tied to Jesus’ revelation that his ministry will end up on a cross.

Mountaintops

I’m sure that, after Caesarea Philippi, the disciples did not say to Jesus anything like: “Okay, Lord, we get it, let’s get going!” At the very least, the disciples must have been deeply troubled at the improbable idea of a Messiah ending up dead on a cross. Their spiritual agony set the stage for the next experience: The Mount of Transfiguration.

That experience is reminiscent of Moses’ ascent of Mount Sinai, where he received the law from God. This is the first recorded appearance of the Shekinah, the Hebrew word by which Jews referred to the luminous cloud that surrounded Moses when he descended from Mt. Sinai.

The Shekinah represented the presence of God and His dwelling with the people of Israel. The word itself is not in the Bible, but was used by ancient Jewish writers to speak of the ineffable presence of God.

There are New Testament references to the body of Christ as Shekinah (Col. 1:19; 2:9), the luminous experience of the glory of God (Eph. 1:17,18, 2 Cor. 3:18) and James 2:1 warns: “My brethren, show no partiality as you hold the faith of our Lord Jesus Christ, the light of glory.”

Let’s stay here

So, on Mount Tabor (some say it was Mt. Hermon) we read: “And he was transfigured before them, and his face shone like the sun, and his garments became white as light … a bright cloud overshadowed them, and a voice from the cloud said, ‘This is my beloved Son, with whom I am well pleased; listen to him’” (17:2,5).
Simon Peter responded, impulsively imploring: “Lord, it is well that we are here; if you wish, I will make three booths here, one for you and one for Moses, and one for Elijah” (v. 4).

It is all too human to want to stay on the mountaintop as long as possible. On this mountaintop Peter found the answer to his inner conflict: the presence of Moses the law-giver and Elijah the prophet signal that this messianic role is the fulfillment, not the negation of Judaism. Jerusalem will not be the end, but the beginning.

Every mount of Shekinah overlooks a valley of shadows. We are transfigured not when we remain on the mountaintop, but when we carry the light and glory of Christ down to those hungry for the light.
If you have not yet been to the mountaintop, maybe you need to ask “why not?” If you have experienced your own Shekinah, you need to take it to those who sit in darkness. As we used to sing at youth camp: “This little light of mine, I’m gonna let it shine, let it shine, let it shine … for all to see!”

The views and opinions expressed in this column are those of the author and not necessarily those of Farm World. Readers with questions or comments for Rev. Althouse may write to him in care of this publication.