returned to that part of the country from Cæsarea Philippi when the event in question happened, while we do read of His passing through that province soon after. Moreover, it is about certain that the Transfiguration occurred in a solitary place, whereas it is said that at the time spoken of, Tabor was inhabited to its summit, and that a fortification stood on its top. Some suppose that Mount Hermon was the scene of this remarkable event. It probably took place in the night. Darkness would add to the impressiveness of the occasion, and render the glory which was one of its chief characteristics increasingly striking and grand. The three apostles present at the time were 'heavy with sleep;' and, further, we are told Jesus and they came down from the hill the nexi day. Luke ix. 32, 37.

EXPOSITORY NOTES.-The parallels are Matt. xvii. 1-13, and Luke ix. 28-36. 2, 3. And after fourteen days Jesus taketh with him Peter, James, and John, and leadeth them up into an high mountain apart by themselves, &c. These three apostles were specially favoured by Jesus on several occasions, being allowed to be with Him while all others were left behind. This might arise from their being fitted and destined to act a prominent part in connection with the kingdom of Christ during subsequent years. Luke says Jesus went up into the mountain with these men to pray, and that while He prayed a change took place in the appearance of His face. To be transfigured is to pass from one figure, or form, to another. The fashion of His countenance was altered.' 'His face did shine as the sun, and His raiment was white as the light.' The latter became shining, exceeding white as snow; so as no fuller on earth can white them.' No doubt this manifestation was intended to be of special use to the three disciples who beheld it, and afterwards, through them, to the whole body of saints. It might be designed to reveal the inherent glory of Christ's person, and also to be a foretoken of the heavenly effulgence that He and His followers were to have in the future state. The fulness of the Godhead resided in that mean body, and by and by the Divine Tenant would change the house into a habitation of unspeakable glory. 4. And there appeared unto them Elias with Moses: and they were talking with Jesus. By Elias is meant Elijah the Tishbite. There is something both appropriate and suggestive in this visit of the two saints to Christ. They are usually regarded as representative men. Moses was the minister of the Law; Elijah, the leader of the Prophets. Thus the whole of the old dispensation did homage to Jesus. Judaism and Christianity are really one religion, the former having its consummation in the latter. The two mightiest men belonging to God's ancient cause showed their readiness to acknowledge themselves as but servants in the house of which Jesus is Son and heir, and even came from heaven to render their tribute of service while that Son was in a state of humiliation and suffering. These two men may also be regarded as representing the other world. One of them had been dead about 1,400 years, and the other had been absent from earth about 900. Thus they not only show the substantial oneness of the Law and the Gospel, but the essential unity of earth and heaven. Long as they had been absent from the birthplace of man, they still took a deep interest in human affairs. The spirits of the holy dead have not severed their connection with our world. These illustrious men talked with Christ about the decease He should

accomplish at Jerusalem. Luke ix. 31. The death of Christ is a matter of the profoundest interest to both living men and departed saints. All owe their salvation to that. 5, 6. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles, &c. By tabernacles we are to understand tents or booths. It was when Moses and Elijah were departing that Peter made this proposal, doubtless with a view to detain them a while longer. Here he showed his usual impetuosity, and earnest, excitable temperament. He wist not what to say. That is, he spoke without proper thought or knowledge; for he and his fellow watchers were sore afraid.' When he said, 'It is good for us to be here,' he probably meant that the occasion was so remarkable that it ought to be prolonged. He was willing to do without tent himself, if the glory of the Master might continue, and the guests would lengthen their visit. Perhaps he supposed that the kingdom about which Jesus had recently spoken was beginning, and ought to be helped in its development. 7, 8. And there was a cloud that overshadowed them, &c. This was not a black cloud, such as accompanied the giving of the law on Sinai, but a ‘bright' one, that shut out, like a curtain, the vision of glory which had filled the disciples with amazement and fear. A voice was also heard-the voice of the eternal Father-declaring Jesus to be His beloved Son, and bidding those present to hear Him. There was something else for Peter, James, and John to do than to gaze on heavenly visions. Days of trial and suffering were in store for them; strange things, yea, and very painful ones, would be witnessed by them shortly; and it was of vital importance to them and their fellow believers, to hear and heed all that Jesus should say. Moses and Elijah were gone, and these disciples were left alone with the Lord, and with the solemn lessons of the hour. 9. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, &c. What had happened was not intended for the outside world. To noise the matter abroad would do no good, but might do harm, by increasing the bitterness of the rulers, and perhaps also by raising false hopes and fruitless questions among the other disciples. The time was not far off when all might be told. After the Resurrection, the things in question would be better understood than now. 10. And they kept that saying with themselves, &c. The very way in which Jesus imposed silence on these three disciples supplied them with another subject for enquiry, wonder, and perplexity. What was meant by rising from the dead? His previous announcement, that He must suffer many things, and be put to death, had been hard enough to be understood; but now the mystery is made deeper still. Thus by degrees the Saviour unfolded His work to these men as they became prepared to receive the great and solemn message. 11-13. And they asked him, saying, Why say the Scribes that Elias must first come ? &c. The opinion of the Scribes about the coming of Elijah was probably founded on Mal. iv. 5, 6. They had, however, failed to see the fulfilment of that prediction in John the Baptist. It is not unlikely that these apostles were subject to a measure of the same darkness. Their query might be a groping for light. They had seen the great prophet, Elijah, but only for a brief moment. Was the vision they had beheld the thing foretold by Malachi? If so, why was not the famous

man remaining with them? Jesus replied, The coming and work of Elijah are realities. It is also written that the Son of man must suffer many things, and be set at nought. Elijah is but the forerunner; one greater than he follows after. In truth, Elijah has been, and the people have done unto him whatsoever they listed. Christ does not name John the Baptist in this connection; and yet we can hardly suppose, after what was said, that these disciples would fail to comprehend His meaning, especially if they were acquainted with the circumstances of John's birth and ministry. Luke i. 13-17. See Matt. xi. 14.

HOMILETICAL HINTS.-Observe

I. It is when we dwell apart with Jesus that heavenly things are brought specially near to us. 1. We may have such seasons. Though Christ is not with us in the body, and glorified saints are not visible, yet the divine is within reach of the human, and earth and heaven are united by very close ties. 2. The more deeply we meditate on divine things, the greater will their glory become to us. The countenance of Jesus will be as the light. We shall get nearer to the spirits of just men made perfect. It will indeed be good for us to be there. When Dr. Preston was dying, he said, 'I shall change my place but not my company.'

II. While we are on earth, these seasons of spiritual communion have to be followed by toil and difficulty. 1. We cannot be constantly on the mountain of rapture with Christ. We live in feeble bodies. The contemplative and the active must blend together in our lives. Prayer and meditation are means to an end; not the end itself. There is work for us to do among fellow-creatures, and we must do it for the Lord. 2. Though we leave the mountain of rapture for the place of toil, we may still have Jesus with us, to lead us, talk with us, and teach us. The thought of what we have seen and felt will sweeten life, and greatly refresh us in our journey.

ILLUSTRATIONS.

Christ's Transfiguration.-The story of the Transfiguration is as it were a window through which we gain a momentary glimpse of the region whence all miracles appear. We find a marvellous change, a lovely miracle, pass upon the form itself whence the miracles flowed, as if the pent-up grace wrought mightily upon the vessel which contained it.

Reason of Voice. It was specially meant that the three apostles should hear this voice from the excellent glory;' it quite dismisses their fears and want of faith, when these bright messengers from heaven are speaking to Jesus, and Jesus is speaking to them, concerning His decease at Jerusalem It was doubtless intended also to strengthen Jesus Himself in prospect of His sufferings. We believe that at Gethsemane and Calvary, Hermon with its bright visions and glorious utterances would be much before Him. He would remember the voice of the Father, and also the wondrous talk about His decease at Jerusalem; how the eclipse of the Great Sun was to prove the life and light of the world; that like the myriad of stars about His head would be the multitudes wholly His, who would shine in a brighter firmament for ever and ever.

TALK WITH THE LITTLE ONES.

One day Jesus took with Him three of His disciples, Peter, James, and John, and led them up to a high mountain. When night came Jesus began praying, and suddenly a glorious change came over Him. His clothes became as white as snow and His face shone brighter than the sun; aud two nen from heaven came and began talking to Him. They were Moses and Elijah. The disciples felt very happy in the glory, and Peter said He would like to stay there. Just then a bright cloud covered them, and a voice was heard, This is my beloved Son; hear Him?' The disciples fell on their faces in fear; but Jesus touched them and said, 'Be not afraid.' When they looked up the cloud and the two prophets were gone, and Jesus only stood by them. Now remember-1. That in heaven we shall see Christ in His glory. 2. That in heaven we shall meet the good who have lived on earth. 3. That in heaven His glory shall be our glory. 4. That in heaven we shall be with Christ for ever.

CATECHISM ON THE LESSON.

Whom did Jesus take with Him to a high mountain apart? Peter, James, and John. What there took place with Jesus? He was transfigured. Who appeared talking with Jesus? Moses and Elijah. What did Peter say? It is good to be here. What did a voice from heaven say? This is My beloved Son; hear Him. What did Christ command concerning the vision? To tell it to no man.

June 11.

THE AFFLICTED CHILD. Mark ix. 14-29.

GOLDEN TEXT.

Verse 23. Jesus said unto him, If thou canst believe, all things are possible

to him that believeth.

PREFATORY REMARKS.-While Jesus and His three favoured disciples were in the mountain apart, the other nine apostles were suffering discomfiture and humiliation in the plain below. The latter had had brought before them a case of demoniacal possession, and had failed to expel the evil spirit. This was a very serious matter, It seemed as if the powers of darkness would triumph over the kingdom of heaven. The father of the afflicted one was ready to despair. The Scribes were no doubt rejoicing at the failure of the Lord's followers, and treating them with scorn and ridicule. The apostles, smarting under a sense of defeat, were probably ashamed of themselves, and very properly so, for they had lost ground in divine things since their return from their mission to the tribes of Israel. Mark vi. 13. On these grounds the Saviour was deeply moved when He saw how matters stood, both sorrow and anger, it is likely, pervading His soul, and that in no small measure.

EXPOSITORY NOTES.-Parallels: Matt. xvii. 14-21, and Luke ix. 37-43. 14, 15. And when he came to his disciples, he saw a great multitude about them, &c. It is evident that the people were at a high pitch of excitement. The failure of the apostles to work the miracle required of them would disappoint some, and perhaps please others; while, without doubt, the Scribes would add fuel to the fire, and do their utmost to create an

unfavourable feeling towards Jesus and His friends. Perhaps the people were about ripe for spurning these disciples as men who pretended to possess powers which they had not. While the controversy between the Scribes and these servants of Christ was in progress, He appeared on the scene, and to Him the crowd at once went, greatly amazed, and running saluted Him. The moment was felt to be a critical one. Would Jesus be able to extricate His disciples from the grave difficulty into which they had fallen? or would He plunge them and Himself into still deeper trouble and shame? Was His work about to collapse, and His enemies to triumph over His downfall? Must hope for ever leave the heart of that afflicted father, and all other hearts in similar sorrow? 16. And he asked the Scribes, What question ye with them? What are you disputing about? The presence of Jesus would greatly relieve the perplexed disciples, and perhaps quite as much awe and vex their opponents. The Scribes seem to have been silenced by the Saviour's address to them. They would not be altogether ignorant of His dealings with men of their class; and some of the glory which a little while before had rested on His face, might still be lingering there, and add considerably to the weight of His words. While these Scribes kept silence, the father of the lunatic child spoke. 17, 18. And one of the multitude answered and said, Master, I have brought unto thee my son, &c. The case of this youth is one of the saddest on record. He is said to have had a 'dumb spirit.' It is not meant that the spirit itself was dumb, but it deprived the young man of the power of speech, thus rendering him unable to make his wants known by intelligible sounds. This of itself was a great affliction. He must also have suffered great bodily pain. He was torn, or convulsed, so that he rolled about, foamed at the mouth, and gnashed his teeth in fearful paroxysms, and as a consequence, was pining away. The father had besought the disciples to deliver his child from the power of the demon; but they could not. Perhaps the father had first sought Jesus, but, failing to meet with Him, had applied to His followers. They might be afraid to encounter such a terrible fiend as this, being themselves weak in faith at the time. 19, 20. He answereth him, and saith, O faithless generation, &c. These words were spoken to the man who was seeking a cure for his son; but we can hardly suppose that the Saviour meant them for him in any special sense. Were they for the Scribes, or the disciples, or the company of bystanders in general? Probably for the disciples in the first instance, and then through them to the people, who, as some suppose, had shown a disposition to mock the Lord's followers on account of their failure to expel the demon. Nearly all who attended Christ's ministry were slow of heart to believe. 'How long shall I be with you?' This question might be intended to upbraid those present with the little progress they had made in heavenly knowledge and faith, and also to intimate to them, that in a short time they would lose the benefit of His ministry, whether they profited by it or not. How long shall I suffer you?' How long am I to be called upon to bear with you? Will you continue to try my patience in this way by your perverseness? Bring him unto Me.' It is likely that up to this time the youth had remained outside the crowd, in charge of friends. When brought forward, it would seem that the evil spirit recognised Jesus in some way, and at once renewed his efforts to destroy his victim, by throwing him down in