We have reason to thank God for this vision.

We are

often tempted to give up Christ's service, because of the cross and affliction which it entails. We see few with us, and many against us. We find our names cast out as evil, and all manner of evil said of us, because we believe and love the Gospel. Year after year we see our companions in Christ's service removed by death, and we feel as if we knew little about them, except that they are gone to an unknown world, and that we are left alone. All these things are trying to flesh and blood. No wonder that the faith of believers sometimes languishes, and their eyes fail while they look for their hope.

Let us see in the story of the transfiguration, a remedy for such doubting thoughts as these. The vision of the holy mount is a gracious pledge that glorious things are in store for the people of God. Their crucified Saviour shall come again in power and great glory. His saints shall all come with Him, and are in safe keeping until that happy day. We may wait patiently. "When Christ, who is our life shall appear, then shall ye also appear with Him in glory." (Colos. iii. 4.)

The second thing which demands our notice in this passage, is the strong expression of the apostle Peter, when he saw his Lord transfigured. "Master," he said, "it is good for us to be here."

No doubt there was much in this saying, which cannot be commended. It showed an ignorance of the purpose

itself changed, but only illumined, (or glorified)—so, also, the just who will be conformed to His glorious body, will not be changed as to their outward form. Their bodies will only receive a certain accession of splendour and light, which St. Paul calls a change, (1 Cor. xv. 52.) but the evangelists, a transfiguration.”

for which Jesus came into the world, to suffer and to die. It showed a forgetfulness of his brethren, who were not with him, and of the dark world which so much needed his Master's presence. Above all, the proposal which he made at the same time to "build three tabernacles" for Moses, Elias, and Christ, shewed a low view of his Master's dignity, and implied that he did not know that a greater than Moses and Elias was there. In all these respects the apostle's exclamation is not to be praised, but to be blamed.

But having said this, let us not fail to remark what joy and happiness this glorious vision conferred on this warm-hearted disciple.* Let us see in his fervent cry, "It is good to be here," what comfort and consolation the sight of glory can give to a true believer. Let us look forward, and try to form some idea of the pleasure which the saints shall experience, when they shall at last meet the Lord Jesus at His second coming, and meet to part no more. A vision of a few minutes was sufficient to warm and stir Peter's heart. The sight of two saints in glory was so cheering and quickening, that he would fain have enjoyed more of it. What then shall we say, when we see our Lord appear at the last day with all His saints ? What shall we say, when we ourselves are

*The remark of Brentius on the glorious nature of the whole vision of the transfiguration is well worth quoting. Like most of that admirable commentator's expositions, it contains much in few words.

"No Synod on earth was ever more gloriously attended than this. No assembly was ever more illustrious. Here is God the Father, God the Son, and God the Holy Ghost. Here are Moses and Elias, the chief of the prophets. Here are Peter, James, and John, the chief of the apostles."

allowed to share in His glory, and join the happy company, and feel that we shall go out no more from the joy of our Lord ? These are questions that no man can answer. The happiness of that great day of gathering together is one that we cannot now conceive. The feelings of which Peter had a little foretaste, will then be our's in full experience. We shall all say with one heart and one voice, when we see Christ and all His saints, "It is good to be here."

The last thing which demands our notice in this passage is the distinct testimony which it bears to Christ's office and dignity, as the promised Messiah. We see this testimony first in the appearance of Moses and Elias, the representatives of the law and the prophets. They appear as witnesses that Jesus is He of whom they spoke in old times, and of whom they wrote that He would come. They disappear after a few minutes, and leave Jesus alone, as though they would show that they were only witnesses, and that our Master having come, the servants resign to Him the chief place. We see this testimony, secondly, in the miraculous voice from heaven, saying, "this is my beloved Son: hear Him." The same voice of God the Father, which was heard at our Lord's baptism, was heard once more at His transfiguration. On both occasions there was the same solemn declaration, "this is my beloved Son." On this last occasion, there was an addition of two most important words, "Hear Him."

The whole conclusion of the vision was calculated to leave a lasting impression on the minds of the three disciples. It taught them in the most striking manner, that their Lord was as far above them and the prophets,

N

as the master of the house is above the servants, and that they must in all things believe, follow, obey, trust, and hear Him.

Finally, the last words of the voice from heaven, are words that should be ever before the minds of all true Christians. They should "hear Christ." He is the great Teacher; they that would be wise must learn of Him. He is the light of the world: they that would not err must follow Him. He is the Head of the Church they that would be living members of His mystical body must ever look to Him. The grand question that concerns us all is not so much what man says, or ministers say, what the Church says, or what councils say, but What says Christ ?-Him let us hear. In Him let us abide. On Him let us lean. To Him let us look. He and He only will never fail us, never disappoint us, and never lead us astray. Happy are they who know experimentally the meaning of the text, "my sheep hear my voice, and I know them, and they follow me and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." (John x. 27, 28.)*

*The coming of Elias, or Elijah, which forms the topic of conversation between our Lord and His disciples in the latter part of the passage now expounded, is a deep and mysterious subject.

1. According to one class of interpreters, the ministry of John the Baptist was the coming of Elias. They consider that the prophecy of Malachi, (Mal. iv. 5, 6) that Elijah the prophet should be sent before the great and dreadful day of the Lord, was completely accomplished in John the Baptist, and that no other coming of Elias is to be expected. This is the view maintained by the great majority of Protestant Commentators, both English and Foreign, from the time of the Reformation to the present day.

2. According to another class of interpreters, a literal coming of

MARK IX. 14-29.

14 And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them.

15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.

16 And he asked the Scribes, What question ye with them?

17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;

18 And wheresoever he taketh him, he teareth him and he foameth, and gnasheth with his teeth, and pineth away and I spake to thy disciples that they should cast him out; and they could not.

19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.

20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.

21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child.

22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.

23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth.

24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.

25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.

26 And the spirit cried, and rent him sore, and came out of him and he was as one dead; insomuch that many said, He is dead.

27 But Jesus took him by the hand, and lifted him up; and he arose.

28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out?

29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

THE Contrast between these verses and those which precede them in the chapter is very striking. We pass from the mount of transfiguration to a melancholy history of the work of the devil. We come down from the vision

Elias is yet to take place. They consider that John the Baptist only went before our Lord in the "spirit and power of Elias," (Luke i. 17.) and that the words of Malachi are yet to be fulfilled. This is the view maintained by nearly all the Fathers, by the great majority of the Roman Catholic Commentators, and by not a few modern Protestant divines both English and continental at the present time

If I must express an opinion, when great and learned divines differ so widely, I must honestly confess that I decidedly incline to the second of the two interpretations above given. I believe that a literal appearing of Elijah the prophet before the secord coming of Christ may be expected. Dark and incomprehensible as the subject is, the scriptural arguments in favour of this view appear to