That where the gospel is powerfully preached, and cheerfully obeyed, there Christ cometh most gloriously in his kingdom. 2. Others understand these words of Christ's coming, and exercising his kingly power in the destruction of Jerusalem; which some of the apostles then standing by lived to see. 3. Others (as most agreeable to the context) understand the words as relating to our Saviour's transfiguration. As if he had said, Some of you, meaning Peter, James, and John, shall shortly see me upon Mount Tabor, in such splendour and glory, as shall be a præludium, a shadow and representation, of that glory, which I shall appear in, when I come to judge the world at the great day. And whereas our Saviour says not, There be some standing here which shall not die, but, which shall not taste of death, this implies two things: 1. That after they had seen his transfiguration, they must taste of death as well as others. 2. That they should but taste of it, and no more. From whence learn, 1. That the faithful servants and disciples of Christ must at length, in God's appointed time, taste and have experience of death as well as others. 2. That although they must taste, yet they shall but taste of death; they shall not drink of the dregs of that bitter cup: though they fall by the hand of death, yet shall they not be overcome by it; but in the very fall get victory over it. Here we have the history of our Saviour's transfiguration, when he laid, as it were, the garments of our frail humanity aside for a little time, assuming to himself the robes of majesty and glory, to demonstrate and testify the truth of his divinity; for this divine glory was an evidence of his divine nature; and also an emblem of that glory which he and his disciples, all his faithful servants and followers, shall enjoy together in heaven. 3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. 3 And there appeared unto them Elias with Moses; and they were talking with Jesus. 5 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. 6 For he wist not what to say; for they were sore afraid. 7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son; hear him. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. Observe here, That to confirm the disciples' faith in the truth of Christ's divine nature, he was pleased to suffer the rays of his divinity to dart forth before their eyes, so far as they were able to bear it. His face shined with a pleasing brightness, and his raiment with such a glorious lustre, as did at once both delight and dazzle the eyes of the disciples. Observe, 2. The choice which our Saviour makes of the witnesses of his glorious transfiguration; his three disciples, Peter, James, and John. But why disciples? why three disciples? why these three? 1. Why disciples ? Because this transfiguration was a type and shadow of his glory in heaven: Christ vouchsafes therefore the earnest and first-fruits of that glory only to saints, upon whom he intended to bestow the full harvest in due time. 2. Why three disciples? Because three were sufficient to witness the truth and reality of this miracle. Judas was unworthy of this favour; yet, lest he should murmur or be discontented, others are left out as well as he. But, 3. Why these three, rather than others? Probably, 1. Because these three were more eminent for grace, zeal, and love, towards Christ. Now the most eminent manifestations of glory are made to those that are most excelling in grace. 2. These three disciples were witnesses of Christ's agony and passion; to prepare them for which, they are here made witnesses of his transfiguration. This glorious vision upon mount Tabor fitted them to abide the terror of Mount Calvary. Observe, 3. The glorious attendants upon our Saviour at his transfiguration. They were two, two men, and those two men Moses and Elias. This being but a glimpse of Christ's glory, not a full mani festation of, only two of the glorified saints attend at it. These two attendants are not two angels, but two men; because men were more nearly concerned than angels in what was done. But why Moses and Elias rather than other men? 1. Because Moses was the giver of the law, and Elias was the chief of the prophets. Now both these attending upon Christ, did show the consent of the law and the prophets with Christ, and their accomplishment and fulfilling in him. 2. Because these two were the most laborious servants of Christ; both adventured their lives in God's cause, and therefore are highly honoured by him. For, those that honour him, he will honour. Observe, 4. The carriage and demeanor of the disciples upon this great occasion: 1. They supplicate Jesus, not Moses and Elias; they make no suit to them, but to Christ only: Master, it is good being here. O what a ravishing comfort and satisfaction is the communion and fellowship of the saints! But the presence of Christ amongst them renders their joys transporting. 2. They proffer their service to farther the continuance of what they did enjoy: Let us make three tabernacles. Saints will stick at no pains or cost for the enjoyment of Christ's presence, and his people's company. Learn hence, That a glimpse of heaven's glory is sufficient to wrap a soul into ecstacy, and to make it out of love with worldly company. 2. That we are too apt to desire more of heaven upon earth than God will allow. We would have the heavenly glory come down to us, but are unwilling by death to go up to that. Observe, 5. How a cloud was put before the disciples' eyes when the divine glory was manifested to them; partly to allay the lustre and resplendency of that glory which they were swallowed up with. The glory of heaven is insupportable in this sinful state; we cannot bear it unvailed and partly to hinder their farther prying and looking into that glory. We must be content to behold God through a cloud darkly here, ere long we shall see him face to face. Observe, 6. The testimony given out of the cloud, by God the Father, concerning Jesus Christ his Son: This is my beloved Son; hear him. Where note, 1. The dignity of his person; he is my Son; for nature coessential, and for duration coeternal, with his Father. 2. The endearedness of his relation: he is my beloved Son: because of his conformity to me, and compliance with me. Likeness is the cause of love; and an union and harmony of wills causes a mutual endearing of affections. 2. The authority of his doctrine; Hear ye him: not Moses and Elias, who were servants; but Christ, my Son, whom I have commissioned to be the great Prophet and Teacher of my church. Therefore adore him as my Son, believe in him as your Saviour and hear him as your Lawgiver. The obedient ear honours Christ more than either the gazing eye, the adoring knee, or the applauding tongue. 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with themother what the rising from the dead selves, questioning one with anshould mean. 11 And they asked him, saying, Why say the scribes that Elias must first come? 12 And he answered and told them, Elias all things: and how it is written of verily cometh first, and restoreth the Son of man, that he must suffer many things, and be set at nought. 13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. Observe here, 1. The strict injunction given by Christ to his disciples, not to publish or proclaim this glorious vision at his transfiguration till after his resurrection; because, being now in a state of humiliation, he would have his divine majesty and glory vailed and concealed. Learn hence, That the divine glory of Christ's person, as God, was not to be manifested suddenly, and all at once, but gradually, and by steps. First more obscurely, by his miracles, by the forced acknowledgment of devils, by the free confession of his disciples, and by the glorious vision of his transfiguration; but the more clear and full, the more public and open, manifestation of his divine glory, was at the time of his resurrection and ascension. Observe, 2. The disciples' obedience to Christ's injunction, touching the concealing of his transfiguration till after his resurrection: They kept that saying with themselves, questioning one with another what the rising from the dead should mean. Not that they questioned the resurrection in general, but Christ's resurrection only in particular, because his resurrection did suppose his death; and they could not conceive how the Messiah, whom they erroneously supposed must be a temporal prince, should suffer death at the hands of men. Observe, 3. The question which the disciples put to Christ, how the observation of the Jewish doctors holds good; namely, that Elias must come before the Messias came : we see the Messias, but no Elias. Our Saviour answers, That Elias was come already; not Elias in person, but one in the spirit and power of Elias, to wit, John the Baptist, who was prophesied of under the name of Elias of the Old Testament, and of the New, viz. John the Baptist; they were both men of great zeal for God and religion, they were both undaunted reprovers of the faults of princes, and they were both implacably hated and persecuted for the same. Thence learn, That hatred and persecution, even unto death, has often been the lot and portion of such persons who have had the courage and zeal to reprove the faults of princes Elias is indeed come, and they have done unto him whatsoever they listed. 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 oft-times 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 the foul spirit, saying unto him, came running together, he rebuked 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 privately, Why could not we cast the house, his disciples asked him him out? 29 And he said unto them, This kind can come forth by nothing but by prayer and fasting. Observe here, 1. The person brought to Christ for help and healing: one bodily and dumb from his childhood; and oft-times possessed by Satan, who had made him deaf cast him into the fire and water, but rather to torment than to despatch him. O how does Satan, that malicious tyrant, rejoice in doing hurt to the bodies, as well as the souls, of mankind! Lord, abate his power, since his malice will not be abated. How the power and malice of evil spirits, and how great is thy goodness, in preserving us from watchful is thy, providence over us, to preserve us, when Satan is seeking, by all imaginable means and methods, to destroy us. Observe, 2. The person that represents his sad condition to our Saviour: his compassionate father, who kneeled down and cried out. Need will make a person both humble and eloquent. Every one has a tongue to speak for himself; happy is he that keeps a tongue for others. Ob serve, 3. The circumstance of time: Satan had got possession of his person very young, in his youth; nay, in his childhood: and O how hard was it to cast him out after so long possession! The disciples could not do it with all their power and prayers: and when our Saviour himself, by the power of his Godhead, did dispossess him, it was with foaming and rending that he left him. Thus when Satan gets possession of persons' hearts in their youth, O how hard will it be to cast him out! It will put the soul to great grief, great pain, great sorrow of heart. Satan will endeavour to hold his own, and keep the sinner his slave and vassal, if all the power of hell can keep him. Lord, convince young persons, that it is easier to keep Satan out, than it is to cast him out of the possession of their hearts. Observe, 4. The physicians which this distressed person is brought unto. First to the disciples, and then to Jesus. We never apply our selves importunately to the God of power, till we despair of the creatures' help. But why could not the disciples cast him out? Christ tells them, because of their unbelief; that is, because of the weakness of their faith, not the total want of faith. Whence learn, That secret unbelief may lie hid and undiscerned in the heart, which neither others nor ourselves may take notice of, until some trial doth discover it. Observe, 5. The poor man's humble request, and Christ's gracious reply: if thou canst do any thing, help us, says the father: If thou canst believe, all things are possible, says our Saviour. Note thence, That the fault is not in Christ, but in ourselves, if we receive not that mercy from him which we desire and need. There is no deficiency in Christ's power; the defect lies in our faith. Hereupon the man cries out with tears, Lord, I believe; help thou mine unbelief. If these were tears of joy for the truth of his faith, then we may gather, that the lowest degree and least measure of faith is matter of joy unspeakable to the owner and possessor of it. If these were tears of sorrow for the weakness of his faith, then we may collect, that the remains of unbelief in the children of God do cost them many tears; they are the burden and sorrow of gracious souls: The father of the child cried out with tears, Lord, I believe help thou mine unbelief. With what facility and ease our Saviour cast out this stubborn devil, that had so long possessed this poor child: even with a Observe, 6. word speaking. How long soever Satan has kept possession of a soul, Christ can eject and cast him out both easily and speedily; one word of Christ's mouth is sufficient to help us out of all distress, both bodily and spiritual. Yet did our Lord suffer the wicked spirit to rage, and rend the child before he went out of him: not from any delight in the poor child's misery, but that the multitude, seeing the desperateness of the case, might the more admire the power of Christ in his deliverance. Observe, 7. The sovereign power and absolute authority, which Christ had even here on earth, when in his state of humiliation, over the devil and his angels: he commands him to go out, and enter no more into the child, and is obeyed. This was a proof and demonstration of the Godhead of our Saviour, that he had power and authority over devils to command and overrule them, to curb and restrain them, at his pleasure. And whereas Christ commands the devil not only to come out, but to enter no more into the person; it implies that Satan being cast out of his hold, earnestly desires to enter in again to recover his hold, and to regain his possession; but if Christ says, Enter no more, Satan shall obey his voice. Observe, 8. The disciples inquire into the reasons why they could not cast this stubborn devil out, according to the power which he had given them to work miracles. Christ tells them it was, 1. Because of their unbelief; by which understand the weakness of their faith, not their total want of faith. 2. Because they did not in this extraordinary case apply themselves to the use of extraordinary means; namely, prayer and fasting. Learn hence, First, That in extraordinary cases, where the necessities either of soul or body do require it, recourse must be had to the use of extraordinary means; one of which is an importunate application unto God by solemn prayer. Secondly, That fasting and prayer are two special means of Christ's own appointment for the enabling of his people victoriously to overcome Satan, and cast him out of ourselves or others. We must set an edge upon our faith by prayer, and upon our prayer by fasting. 30 And they departed thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. Observable it is, how frequently our Saviour forewarned his disciples of his approaching sufferings; and as the time of his sufferings drew near, he did more frequently warn them of it. But all was little enough to arm them against the scandal of the cross, and to reconcile their thoughts to a suffering condition. The disciples had taken up the common opinion, that the Messiah was to be a temporal prince, and as such to reign here upon earth, and they knew not how to reconcile this with his being delivered up into the hands of men that should kill him; and yet they were afraid to ask him concerning this matter. Now from Christ's frequent forewarning his disciples of approaching sufferings, we may gather, That we can never hear either too often, or too much, of the doctrine of the cross, nor be too frequently instructed in our duty to prepare for a suffering state. As Christ went by his cross to his crown, from a state of abasement to a state of exaltation, so must all his disciples and followers likewise. 33 And he came to Capernaum: and being in the house, he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace for by the way they had disputed among themselves who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. It may justly seem a wonder, that when our blessed Saviour discoursed so frequently with his disciples about his sufferings, they should at the same time be disputing among themselves about precedency and pre-emi nency, which of them should be the greatest, the first in place, and the highest in dignity and honour. But from this instance we may learn, That the holiest and best of men are subject to pride and ambition, prone to covet worldly dignity and greatness, ready to catch at the bait of honour, to affect a precedency before, and a superiority over others. touched, if not tainted, with the itch of The apostles themselves were ambition. To cure which, our Saviour preaches to them the doctrine of humility. Where observe, 1. Our Lord doth not say, He that is the first, but, he that desireth to be first, shall be last of all, and servant of all. Teaching us, That all persons in general, and ministers in particular, ought not to seek out places of dignity and preeminency for themselves, but be sought out for them; he that is first in seeking them, usually least deserves them, and last obtains them: if a man desire to be first, the same shall be last of all. Observe, 2. Our Saviour teaches his disciples humility by the type and example of a little child, which he sets before them as the proper emblem of humility; showing them, that they ought to be as free from ambition as a young child, which affects nothing of precedency or superiority. Such as are of the highest eminency in the church of Christ, ought to be adorned with humility, and look upon themselves as lying under the greatest obligations to be most eminently useful and ser3. How exceeding dear and precious such viceable for the church's good. Observe, persons are to Christ, who resemble little children in true humility and lowliness of mind; assuring the world, that whatsoever kindness or respect they show to them, he accounts shown to himself: He that receiveth them, says Christ, receiveth me. So near is the union, so dear the relation, betwixt Christ and his members, that whatreckons it as done unto himself. soever good or evil is done to them, he 38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us and we forbade him, because he followeth not us. 39 But Jesus said, Forbid him not for there is no man which shall do a miracle in : my name that can lightly speak evil of me. 40 For he that is not against us is on our part. 41 For whosoever shall give you a cup of water to |