not the meridian of time; that awful though blessed period of consummation is yet future, but "near, even at the doors."

NOTES TO CHAPTER 23.

I. Interval Between Time of Peter's Confession and that of the Transfiguration. Both Matthew (17:1) and Mark (9:2) state that the Transfiguration occurred "after six days" following the time of Peter's great confession that Jesus was the Christ; while Luke (9:28) notes an interval of "about an eight days." It is probable that the six-day period was meant to be exclusive of the day on which the earlier events had occurred and of that on which Jesus and the three apostles retired to the mountain; and that Luke's "about an eight days" was made to include these two days. There is here no ground for a claim of discrepancy.

2. Peter, James, and John who were selected from among the Twelve as the only earthly witnesses of the transfiguration of Christ, had been similarly chosen as witnesses of a special manifestation, that of the raising of the daughter of Jairus (Mark 5:37; Luke 8:51); and, later, the same three were the sole witnesses of our Lord's night agony in Gethsemane (Matt. 26:37; Mark 14:33).

3. Place of the Transfiguration. The mountain on which the Transfiguration occurred is neither named nor otherwise indicated by the Gospel-writers in such a way as to admit of its positive identification. Mount Tabor, in Galilee, has long been held by tradition as the site, and in the sixth century three churches were erected on its plateau-like summit, possibly in commemoration of Peter's desire to make three tabernacles or booths, one each for Jesus, Moses, and Elijah. Later a monastery was built there. Nevertheless, Mt. Tabor is now rejected by investigators, and Mt. Hermon is generally regarded as the place. Hermon stands near the northerly limits of Palestine, just beyond Cæsarea Philippi, where Jesus is known to have been a week before the Transfiguration. Mark (9:30) distinctly tells us that after His descent from the mount, Jesus and the apostles departed_and went through Galilee. Weight of evidence is in favor of Hermon as the Mount of Transfiguration, though nothing that may be called decisive is known in the matter.

4. The Names "Elias" and "Elijah."-The following statement which appears in Smith's Bible Dictionary is supported by authorities in general: "Elias'" is "the Greek and Latin form of 'Elijah' given in the Authorized Version of the Apocrypha and New Testament."

5. "The Spirit and Power of Elias."-That John the Baptist, in his capacity as a restorer, a forerunner, or as one sent to prepare the way for a work greater than his own, did officiate as an "Elias" is attested by both ancient and latter-day scripture. Through him water baptism for the remission of sins was

t Doc. and Cov. 110:13-16. See chapter 41, herein.

preached and administered, and the higher baptism, that of the Spirit, was made possible. True to his mission, he has come in the last dispensation, and has restored by ordination the Priesthood of Aaron, which has authority to baptize. He thus prepared the way for the vicarious labor of baptism for the dead, the authority for which was restored by Elijah, (see page 149 herein), and which is preeminently the work by which the children and the fathers shall be united in an eternal bond.

On the 10th of March, 1844, the Prophet Joseph Smith gave the following exposition of the power of Elias as compared with higher authority: "The spirit of Elias is first, Elijah second, and Messiah last. Elias is a forerunner to prepare the way, and the spirit and power of Elijah is to come after, holding the keys of power, building the temple to the cap-stone, placing the seals of the Melchizedek Priesthood upon the house of Israel, and making all things ready; then Messiah comes to His temple, which is last of all.

"Messiah is above the spirit and power of Elijah, for He made the world, and was that spiritual rock unto Moses in the wilderness. Elijah was to come and prepare the way and build up the kingdom before the coming of the great day of the Lord, although the spirit of Elias might begin it."-Hist. of the Church, under date named.

6. Mention of the Lord's Approaching "Decease."-Of the three synoptists, Luke alone makes even brief mention of the matter upon which Moses and Elijah conversed with the Lord at the Transfiguration. The record states that the visitants, who appeared in glory, "spake of his decease which he should accomplish at Jerusalem” (Luke 9:31). It is significant that the decease, which the Lord should accomplish, not the death that He should suffer or die, was the subject of that exalted communion. The Greek word of which "deccase" appears as the English equivalent in many of the MSS. of the Gospels, is one connoting "exodus" or "departure," and the word occurring in other early versions signifies "glory." So also the Greek original of "accomplish," in the account of the Transfiguration, connotes the successful filling out or completion of a specific undertaking, and not distinctively the act of dying. Both the letter of the record and the spirit in which the recorder wrote indicate that Moses and Elijah conversed with their Lord on the glorious consummation of His mission in mortality-a consummation recognized in the law (personified in Moses) and the prophets (represented by Elijah)—and an event of supreme import, determining the fulfilment of both the law and the prophets, and the glorious inauguration of a new and higher order as part of the divine plan. The decease that the Savior was then so soon to accomplish was the voluntary surrender of His life in fulfilment of a purpose at once exalted and foreordained, not a death by which He would passively die through conditions beyond His control. (See pp. 418, and 662).

CHAPTER 24.

FROM SUNSHINE TO SHADOW.

Our Lord's descent from the holy heights" of the Mount of Transfiguration was more than a physical return from greater to lesser altitudes; it was a passing from sunshine into shadow, from the effulgent glory of heaven to the mists of worldly passions and human unbelief; it was the beginning of His rapid descent into the valley of humiliation. From lofty converse with divinely-appointed ministers, from supreme communion with His Father and God, Jesus came down to a scene of disheartening confusion and a spectacle of demonized dominion before which even His apostles stood in impotent despair. To His sensitive and sinless soul the contrast must have brought superhuman anguish; even to us who read the brief account thereof it is appalling.

HEALING OF YOUTHFUL DEMONIAĆ.

Jesus and the three apostles returned from the mount on the morrow following the Transfiguration; this fact suggests the assumption that the glorious manifestation had occurred during the night. At or near the base of the mountain the party found the other apostles, and with them a multitude of people, including some scribes or rabbis. There was evidence of disputation and disturbance amongst the crowd; and plainly the apostles were on the defensive. At the unexpected approach of Jesus many of the people ran to meet Him with respectful salutations. Of the contentious scribes He asked: "What question ye with them?" thus

a Compare 2 Peter 1:18.

b Luke 9:37.

c Matt. 17:14-21; Mark 9:14-29; Luke 9:37-42.

FUTILE ATTEMPT OF APOSTLES TO HEAL.

379

assuming the burden of the dispute, whatever it might be, and so relieving the distressed disciples from further active participation. The scribes remained silent; their courage had vanished when the Master appeared. A man, "one of the multitude," gave, though indirectly, the answer. "Master," said he, kneeling at the feet of Christ, "I have brought unto thee my son, which hath a dumb spirit ; 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."

The disciples' failure to heal the stricken youth had evidently brought upon them hostile criticism, taunts and ridicule from the unbelieving scribes; and their discomfiture must have been intensified by the thought that through them doubt had been cast upon the authority and power of their Lord. Pained in spirit at this-another instance of dearth of faith and consequent lack of power among His chosen and ordained servants-Jesus uttered an exclamation of intense sorrow: "O faithless generation, how long shall I be with you? how long shall I suffer you?" These words, in which there is evident reproof, however mild and pitying it may be, were addressed primarily to the apostles; whether exclusively so or to them and others is of minor importance. As Jesus directed, the afflicted lad was brought nearer; and the tormenting demon, finding himself in the Master's presence, threw his youthful victim into a terrible paroxysm, so that the boy fell to the ground and wallowed in convulsions, the while frothing and foaming at the mouth. With calm deliberation, which contrasted strongly with the eager impatience of the distracted parent, Jesus inquired as to when the malady had first befallen the lad. "Of a child," answered the father, adding, "And ofttimes it hath cast him into the fire, and into the waters, to destroy him." With pathetic eagerness he implored, "If thou canst do anything, have compassion on us and help us." The man spoke of

his son's affliction as though shared by himself. "Help us," was his prayer.

To this qualifying expression "If thou canst do anything," which implied a measure of uncertainty as to the ability of the Master to grant what he asked, and this perhaps as in part a result of the failure of the apostles, Jesus replied: "If thou canst believe"; and added, “all things are possible to him that believeth." The man's understanding was enlightened; up to that moment he had thought that all depended upon Jesus; he now saw that the issue rested largely with himself. It is noteworthy that the Lord specified belief rather than faith as the condition essential to the case. The man was evidently trustful, and assuredly fervent in his hope that Jesus could help; but it is doubtful that he knew what faith really meant. He was receptive and eagerly teachable, however, and the Lord strengthened his feeble and uncertain belief. The encouraging explanation of the real need stimulated him to a more abounding trust. Weeping in an agony of hope he cried out: "Lord, I believe;" and then, realizing the darkness of error from which he was just beginning to emerge, he added penitently "help thou mine unbelief."d

Looking compassionately upon the writhing sufferer at His feet, Jesus rebuked the demon, thus: "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 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. But Jesus took him by the hand, and lifted him up; and he arose ;" and as Luke adds, "and delivered him again to his father." The permanency of the cure was assured by the express command that the evil spirit enter no more into the lad; it was no relief from that present attack alone; the healing was permanent.

d Note 1, end of chapter. e Compare Matt. 12:40-45.