"themselves) to pray. Luke ix. 29. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering, (Mark, And his raiment became shining, exceeding “white as snow; so "as 'no fuller on earth can white them.) Matthew says, 'xvii. 2. And he was transfigured before them, and his face and shine as the sun, and his raiment was white as the light. In the transfiguration, the face of Jesus became radiant and dazzling; for it shone like the sun in its unclouded meridian clearness, and so was incomparably more glorious than the face of Moses at the giving of the law. At the same time his garments acquired a snowy whiteness, far beyond any thing that human att could produce; a whiteness bright as light, and sweetly refulgent, but in a degree inferior to the radiancy of his countenance. Thus for a little while, during his state of humiliation, the Son of God permitted the glory of his divinity to break 'forth, as it were, and shine through the veil of his human nature, with which it was covered. Moreover, to heighten the grandeur and solemnity of the scene, Moses, the great lawgiver of the Jews, and Elijah, who had been a most zealous defender of the law, appeared in the beauties of immortality, wherewith the blest above are adorned. Mark ix. 4. And there appeared unto them Elias with Moses; and they were talking awith him. Luke ix. 30. And behold there talked with Jesus two men, which were Moses and Elias. 31. Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 32. But Peter, and they that were with him, were heavy with sleep; and when they were awake, they saw his glory, and the two men that "stoad with him. It seems the three disciples were so unlucky as not to see the transfiguration begin; for happening to fall asleep

in

order of the history determines the transfiguration to some mountain not 'far from Cesarea Philippi, rather than to Tabor, which was situated in the south of Galilee. For after the transfiguration, when Jesus had cured an epileptic boy, it is said, Mark ix. 30. that they departed and passed througho Galilee, (παρεπορευοντο δια Tus Fadideias) and then came to Capernaum. Now, it is not very probable that the evangelist would in this manner have narrated our Lord's journey from the mount of transfiguration to Capernaum, if that mountain had been in Galilee, the region in which Capernaum stood; especially if, as the continuators of Chemnitius's Harmony affirm, the word aganov signifies celeriter, latenter, et quasi in cursu transire. Yet upon the faith of the tradition mentioned above, the Christians very early built a monastery and church on the top of Tabor, which Adamnanes says, spreads itself into an ample plain surrounded with a wood. The church was dedicated to Jesus, and his two attendants, Moses and Elias. And from 2 Pet. i. 18. they called the mountain itself, Age mons, the holy mountain.

* Ver. 2 Transfigured.] The word persoppa, in Matthew, implies either that there was a transformation made in the substance of his body, according to the import of the word in Ovid, and other writers, (see Phil. ii. 21.) or that the outward appearance only of his body was altered, as seems most probable, from the manner in which Luke has expressed it.

in the time of prayer, they lost that pleasure, together with a great part of the conversation which the wisest lawgiver, and most zealous prophet that ever lived, had with the only begotten Son of God, during his residence on earth. In general, however, they heard as much as mide them understand, that the subject they talked of was his meritorious sufferings and death, by which he was to redeem the world, a subject that had given great offence to the disciples, and above all to Peter, a few days before this. Probably the streams of light which issued from Christ's body, especially his countenance, and the voices of Moses and Elias talking with him, made such an impression on the senses of the disciples, though buried in sleep, that they awaked. Lifting up their eyes, therefore, the three must have been amazed beyond measure, when they beheld their Master in the majesty of his transfigured state, and his illustrious attendants, whom they might know to be Moses and Elias, by revelation, or by what they said, or by the appellations which Jesus gave them in speaking to them. Peter, particularly, being both afraid and glad at the glorious sight, was in the utmost confusion. Nevertheless, the forwardness of his disposition prompted him to say something; he spake, not knowing well what he said. Mark ix. 5. And (Luke, it came to pass as they departed from him) Peter answered and said to Jesus, Master, (Matt. Lord) it is good for us to be here, and let us make here three tabernacles, (Matt. If thou wilt, let us make here three tabernacles) one for thee, and one for Moses, and one for Elias. 6. For he wist not what to say, (Luke, not knowing what he said) for they were sore afraid. The apostles, both before and after the transfiguration, were with their Master in many delightful spots of the country, heard many ravishing sermons, and saw many wonderful miracles; yet in no place, and on no occasion but this, were they ever heard to say," It is good for us to be here." Peter fancied no doubt, that Jesus had now assumed his proper dignity, that Elias was come according to Malachi's prediction, and that the kingdom was at length begun. Wherefore, in the first hurry of his thoughts, he proposed to provide some accommodation for Jesus and his august assistants, intending perhaps to bring the rest of the disciples, with the multitude from the plain below, to behold his matchless glory. He thought this was better for his Master than to be killed at Jerusalem, concerning which, Jesus had been talking with the messengers from heaven, and the design of which, Peter could not comprehend. But, Matt. xvii. 5. While he yet spake, behold a bright cloud overshadowed them: (Luke,

• Ver. 5. Behold a bright cloud.] This cloud which overshadowed Moses and Elias, is called by the apostle Peter, who beheld it, the excellent glory, 2 Pet. i. 17. Wherefore it must have been the schechinak, or visible symbol

of

(Luke, and they feared as they entered into the cloud: The hopes of the disciples being blasted by the disappearing of the two messengers from heaven, they were thrown into great preturbation, which was heightened by the unusual splendour of the cloud) and behold a voice, (Mark, Luke, came) out of the cloud, which said, This is my beloved Son in whom I am well pleased;" hear ye him. The voice uttering these words, just as Moses and Elias disappeared, intimated, that men were no longer to hearken unto them speaking in the law, but for the future were to obey Jesus; because Moses and Elias, though both eminent in their stations, were only servants, whereas this was God's beloved Son. Besides, the thing uttered by the voice, Hear ye him (avte a) plainly alluding to Deut. xviii. 15. signified, that Jesus was the prophet of whom Moses spake in that passage: "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me, unto him ye shall hearken :" (LXX. AUTY axsos). When the three disciples heard the voice coming from the cloud, loud as thunder (see John xii. 29. § 113.) and full of divine majesty, such as mortal ears were unaccustomed to hear, they fell flat to the ground on their faces, being in a great panic; an effect which visions of this kind commonly had on the prophets and other holy men to whom they were given, Gen. xv. 12. Isa. vi. 5. Ezek. ii. 1. Dan. x. 8. Rev. i. 17. It seems, human nature could not bear up under such manifestations of the divine presence. In this condition the disciples continued till Jesus approached, and raising them up dispelled their fears. Matt. xvii. 6. And when the disciples heard it, they fell on their face, and were sore afraid. 7. And Jesus came and touched them, and said, Arise, and be not afraid. 8. And (Luke, when the voice was past) when they had lift up their eyes, (Mark, And suddenly when they had looked round about) they sarv no man save Jesus only (Mark, they saw no man any more, save Jesus only with themselves *).

Jesus

of the divine presence, as is evident likewise from the words that came out of the cloud, which were the words of God himself. This is my belov◄ ed Son in whom I am well pleased, hear ye him. No wonder therefore that the disciples feared, as Moses and Elias entered into it. Luke ix. 34.

• The transfiguration was intended for several important purposes. About six days before it happened, Jesus had predicted his own sufferings and death. At the same time, to prevent his disciples from being deject ed by the melancholy prospect, as well as from falling into despair when the dismal scene should open, he told them, that though in appearance he was nothing but a man, and affliction was generally to be the lot of his disciples, he would come hereafter in great glory as universal Judge, and render unto every man according to his deeds, Mat. xvi. 27, 28. And for proof of this, he declared, that some of themselves should not taste of death till they saw him coming in his kingdom; saw a lively representation of the glory which he spake of, and were witnesses to an exercise of

Jesus and his disciples having been in the mountain all night, (see Luke ix. 37. § 73. the transfiguration may be supposed to have happened either in the day-time, or in the night. That it happened in the night-time is probable from the disciples fallingasleep while Jesus prayed, a circumstance which could not happen by day to all the three at once, and in the open air. Next morning, as they were coming down from the mountain, Jesus charged

his power as judge; he meant on his enemies the unbelieving Jews, who were to be punished by him with the most terrible destruction that ever befel any nation. The first article of his promise he fulfilled by the transfiguration, wherein he gave three of his apostles both a visible representation, and also a clear proof of the glory in which he will come to judg ment. That this was one principal end of the transfiguration and of the voice from heaven which attended it, we learn from the apostle Peter, who urges both to demonstrate the certainty of Christ's coming. 2 Pet. i, 16. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses' of his majesty. 7 For be received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my below ed Son in whom I am awell pleased. 18 And this voice which came from heaven se ke ard, when we were with him in the holy mount. Nevertheless, other purposes may likewise have been served by the transfiguration, as, 1. The conference which our Lord had with Moses and Elias, concerning the sufferings he was to meet with in Jerusalem, might animate him to encounter them with resolution, and make the disciples sensible how agreeable it was to the doctrine of Moses and the prophets, that Messiah should be evil intreated and die, before he entered into his glory. 2. he appearing of these two great men, so long after they had gone into the invisible world, was a sensible proof and clear example of the immortality of the soul, very necessary in those times, when the opinion of the Sadducees was so prevalent. 3. To find Moses and Elias assisting Jesus in the new dispensation, must have given great satisfaction to the Jews, and particularly to the apostles, who thus could not doubt that the gospel was the completion and perfection of the law. For had it not been so, Moses, the giver of the law, and Elias, who with a flaming zeal had maintained it in times of the greatest corruption, would not have appeared on earth to encourage Jesus in his design of setting it aside. 4. The three apostles were allowed to be witnesses of their Master's glory in the mountain, that they might not be offended by that depth of affliction into which they in particular were soon to see him plunged. 5. The transfiguration demonstrated, that all the sufferings befalling Jesus were on his part perfectly voluntary, it being as easy to have delivered himself from dying, as to have adorned himself with celestial glory. 6. The glory with which our Lord's body was adorned in the transfiguration, exhibited a specimen of the beauty and perfection of the glorified bodies of the saints after their resurrection. This the aposthe intimates, Phil. in 21. Who sbull change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself. It is intimated also by Luke; for al though the glory of Moses and Elias at the transfiguration was vastly inferior to that of Jesus, he says expressly that they appeared in glary; not because they appeared in heaven, but because they appeared with glorious bodies, like to those which the saints shall have in heaven. There can be no doubt of this with respect to Elias, for his body was changed and fitted for immortality when he was translated. And as for Moses, though he had not his own body, he might have one formed for the occasion.

ed the apostles to conceal what they had seen, till he should arise from the dead. Matt. xvii. 9. And as they came down from the mountain, Jesus charged them, saying, Tell the vision, Mark, what things they had seen) to no man, until the Son of man be risen again from the dead. He knew that the world, and even his own disciples, were not yet capable of comprehending the design of his transfiguration, nor of the appearing of Moses and Elias; and that if this transaction had been published before his resurrection, it might have appeared incredible, because hitherto nothing but afflictions and persecutions had attended him. Luke 36. And they kept it (Mark, that saying, that matter) close, and told no man in those days any of those things which they had seen. They did not tell the vision even to their brethren apostles. The disciples had never heard from the doctors, that the Messiah was to die, far less that he was to be raised from the dead. On the contrary, they thought he was to abide for ever, John xii. 34. and that there was to be no end of his kingdom. Wherefore they were utterly at a loss to understand what their Master meant, when he spake of his rising again from the dead; and being afraid to ask a particular explication of the matter, they disputed much among themselves about it to no purpose. Mark ix. 10. And they kept that saying with themselves, questioning (Gr. debating) one with another, what the rising from the dead should mean. Being also much surprized at the sudden departure of Elias, and at their Master's ordering them to keep his having appeared a secret, they had no sooner finished their dispute about what the rising from the dead should mean, than addressing themselves to Jesus, they proposed this doubt. Since Elias has gone away so soon, and since thou orderest us to keep his appearing a secret, how come the scribes to teach on all occasions, that Elias must appear before Messiah erects his empire? Mark 11. And they (Matth. his disciples) asked him, saying, Why (Matth. then) say the scribes, that Elias must first come? Supposing that Elias was to have an active hand in modelling and settling the kingdom, they never doubted that he would have abode a while on earth, and knowing that the scribes affirmed openly that Elias was to appear, they could see no reason for concealing the thing. That this is the connexion of the disciples question, is plain from Matt. xvii. 9. Tell the vision to no man until the Son of man be risen from the dead. 10. And his disciples asked him, saying, Why then say the scribes that Elias must first come? 11. And Jesus answered and said unto them, Elias truly shall first come, * and restore all things. Jesus not only acknowledged the necessity

Ver. 11. And restore all things.] That is, as the angel citing the pro phecy explains it, Luke i. 16. Many of the children of Israel shall be turn to the Lord their God. 17. And he shall go before him in the spirit and power VOL. II.

of