sleep and when they were awake, they saw his glory, and the two men that stood with him," Luke ix. 30, 31, 32. It seems the three disciples were so unfortunate as not to see the transfiguration begin: for happening to fall asleep at 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 resi dence on earth. In general, however, they heard as much as made 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 there. fore, 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 prompting him to say something, he spoke, not knowing well what he said. "And Peter answered and said to Jesus, Master, it is good for us to be here, and let us make three tabernacles, one for thee, and one for Moses, and one for Elias. For he wist not what to say, for they were sore afraid, Mark ix. 5, 6. 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; but 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 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. "While he yet spake, behold a bright cloud overshadowed them :- and behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him," Matt. xvii. 5. The voice uttering these words, just as Moses and Elias disappeared, intimated, that men were no longer to hear. ken 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," 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,

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 schechinah, or visible symbol 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 beloved Son, in whom I am well pleased, hear ye him.”

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 dejected 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 untò every man according to his deeds. Matt. 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 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. See M'Knight's Harmony.

of thy brethren, like unto me, unto him ye shall hearken,” Deut. xviii. 15. When the three disciples heard the voice coming from the cloud, loud as thunder (see John xii, 29,) 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 produced 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 well support such manifestations of the divine presence. In this condition the disciples continued till Jesus approached, and raising them up, dispell, ed their fears. "And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man save Jesus only," Matt. xvii. 6, 7, 8.

Jesus and the disciples having been in the mountain all night, (See Luke ix. 37.) 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 falling asleep 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 the apostles to conceal what they had seen, till he should arise from the dead. "And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man until the Son of man be risen again from the dead," Matt. xvii. 9. He knew that the world, and even his own disciples, were not yet capable of comprehending the design of his transfiguration, and that if it had been published before his resurrection, it might have appeared incredible, because hitherto nothing but afflictions and persecutions had attended him. 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 spoke 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. "And they kept that saying with themselves, questioning or debating one with another, what the rising from the dead should mean," Mark ix. 10. Being also much surprised at the sudden departure of Elias, they turned to Jesus, and proposed this doubt: Since Elias has gone away so soon, how came the Scribes to affirm that he must appear before the Messiah erects his empire? "And they asked him saying, Why say the Scribes that Elias must first come?" Mark xi. supposing, that Elias was to have an active hand in modelling and settling the kingdom, they never doubted that he would have continued a while on earth. "And Jesus answered and said unto them, Elias truly shall first come, and restore all things," Matt. xvii. 11. Jesus not only acknowledged the necessity of Elijah's coming before the Messiah, according to Malachi's prediction, but he assured his disciples that he was already come, and described the treatment he had met with from the nation, in such a manner as to make them understand that he spake of John Baptist. At the same time he told them, that though the Baptist's ministry was excellently calculated for producing all the effects ascribed to it by the prophets, they needed not be surpri sed to find that it had not been crowned with all the success which might have been expected, and that the Baptist had met with much opposition and persecution. For, said he, both the person, and the preaching of the MesIsiah himself, shall meet with the same treatment. "But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed, likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist," Matt. xvii. 12, 13.

After these things, Jesus came to Capernaum, the place of his ordinary residence. But he was no sooner arrived, than the receivers of the tax called Didrachma, a sum equal to half a shekel, or fifteen pence of our money, came to Peter, and asked him, whether his master would pay that tribute. They demanded the tribute for Jesus from Peter, either because the house in which Je

sus lived was his, or because they observed him to be of a more forward disposition than the rest. Peter told the collectors that his master would pay the tribute; and consequently made a sort of promise to procure it for them. Yet when he considered the matter more maturely, he was afraid to speak to the Messiah concerning his paying taxes on any pretence whatsoever. In the mean time, Jesus knowing both what had happened, and what Peter was thinking, prevented him, saying, "What thinkest thou Simon? of whom do the kings of the earth take custom or tribute: of their own children, or of strangers? Peter saith unto him, of strangers. Jesus saith unto him, then are the children free;" Matt. xvii. 25, 26, insinuating that, because he was himself the Son of the great King, to whom heaven, earth, and sea, with all things in them belong, he was not obliged to pay tri bute, as holding any thing by a derived right from any king whatever. Or if, as is more probable, the contribution was made for the service and reparation of the temple, his meaning was, that being the Son of him to whom the tribute was paid, he could justly have excused himself. Nevertheless, that he might not give offence, he sent Peter to the lake, with a line and a hook, telling him, that in the mouth of the first fish that came up, he should find a piece of money equal in value to the sum required for them two.

On a former occasion, Simon Peter had gotten his particular dignity secured to him; Jesus having promised him the keys of the kingdom, by which without doubt they all understood the place of high steward. Probably therefore he was not engaged in this debate. But James and John, the sons of Zebedee, might be principally concerned in it, contending with our Lord's blood relations, James the less, and Judas sirnamed Thaddeus, and Simon Zelotes, who doubtless thought their consanguinity to Christ, entitled them to the most honourable and profitable offices in his kingdom, next to Peter. Whereas the sons of Zebedee claimed them, on account of their intimacy with Jesus, and the qualifications for which they were named "Sons of thunder." Accordingly we find the two brothers afterwards asking the favour of the