1. We see the place and meaning of the Transfiguration in the life of Jesus. Hitherto the humanity of Jesus had been naturally and perfectly human; for though heavenly signs have, as at the Advent and the Baptism, borne witness to its super-humanity, these signs have been temporary and external, shining or alighting upon it from without. Now, however, the sign is from within. The brightness of the outer flesh is but the outshining of the inner glory. And what was that glory but the "glory of the Lord," a manifestation of the Deity, that fulness of the Godhead which dwelt within? The faces of other sons of men have shone, as when Moses stepped downwards from the mount, or as Stephen looked upwards to the opened heavens; but it was the shining of a reflected glory, like the sunlight upon the moon. But when the humanity of Jesus was thus transfigured it was a native glory, the inward radiance of the soul stealing through, and lighting up, the enveloping globe of human flesh. It is easy to see why this celestial appearance should not be the normal manifestation of the Christ; for had it been, He would no longer have been the "Son of man." Between Himself and the humanity He had come to redeem would have been a gulf wide and profound, while the Fatherhood of God would have been a truth lying back in the vistas of the unknown, a truth unfelt; for men only reach up to that Fatherhood through the Brotherhood of Christ. But if we ask why now, just for once, there should be this transfiguring of the Person of Jesus, the answer is not so evident. Godet has a suggestion which is as natural as it is beautiful. He represents the Transfiguration as the natural issue of a perfect, a sinless his, a life in which death should have no place, as it would have had no place in the life of unfallen man. Innocence, holiness, glory—these would have been the successive steps connecting earth with heaven, an ever-upward path, across which death would not even have cast a shadow. Such would have been the path opened to the first Adam, had not sin intervened, bringing death as its wage and penalty. And now, as the Second Adam takes the place of the first, moving steadily along the path of obedience from which the first Adam swerved, should we not naturally look for that life to end in some translation or transfiguration, the body of the earthly life blossoming into the body of the heavenly? and where else so appropriately as here, upon the "holy mount," when the spirits of the perfected come forth to meet Him, and the chariot of cloud is ready to convey Him to the heavens which are so near? It is thus something more than conjecture—it is a probability—that had the life of Jesus been by itself, detached from mankind in general, the Transfiguration had been the mode and the beginning of the glorification. The way to the heavens, from which He was self-exiled, was open to Him from the mount of glory, but He preferred to pass up by the mount of passion and of sacrifice. The burden of the world's redemption is upon Him, and that eternal purpose leads Him down from the Transfiguration glories, and onwards to a cross and grave. He chooses to die, with and for man, rather than to live and reign without man.
But not only does the "holy mount" throw its light on what would have been the path of unfallen man, it gives us in prophecy a vision of the resurrection life. Compare the picture of the transfigured Christ, as drawn by the Synoptists, with the picture, drawn by John himself, of the Christ of the Exaltation, and how strikingly similar they are! (Rev. i. 13-17). In both descriptions we have an affluence of metaphor and simile, which affluence was itself but the stammering of our weak human speech, as it seeks to tell the unutterable. In both we have a whiteness like the snow, while to portray the countenance St. John repeats almost verbatim St. Matthew's words, "His face did shine as the sun." Evidently the Christ of the Transfiguration and the Christ of the Exaltation are one and the same Person; and why do we blame Peter for speaking in such random, delirious words upon the mount, when John, by the glory of that same vision, in Patmos, is stricken to the ground as if dead, not able to speak at all? When Peter spoke, somewhat incoherently, about the "three tabernacles," it was not, as some aver, the random speech of one who was but half awake, but of one whose reason was dazzled and confused with the blinding glory. And so the Transfiguration anticipates the Glorification, investing the sacred Person with those same robes of light and royalty He had laid aside for a time, but which He will shortly assume again—the habiliments of an eternal re-enthronement.
2. Again, the holy mount shows us the place of death in the life of man. We read, "There talked with Him two men, which were Moses and Elijah;" and as if the Evangelist would emphasize the fact that it was no apparition, existing only in their heated imagination, he repeats the statement (ver. 35) that they were "two men." Strange gathering—Moses, Elias, and Christ!—the Law in the person of Moses, the Prophets in the person of Elias, both doing homage to the Christ, who was Himself the fulfilment of prophecy and law. But what the Evangelist seems to note particularly is the humanness of the two celestials. Though the earthly life of each ended in an abrupt, unearthly way, the one having a translation, the other a Divine interment (whatever that may mean), they have both been residents of the heavenly world for centuries. But as they appear to-day "in glory," that is, with the glorified body of the heavenly life, outwardly, visibly, their bodies are still human. There is nothing about their form and build that is grotesque, or even unearthly. They have not even the traditional but fictitious wings with which poetry is wont to set on the inhabitants of the sky. They are still "men," with bodies resembling, both in size and form, the old body of earth. But if the appearance of these "men" reminds us of earth, if we wait awhile, we see that their natures are very unearthly, not unnatural so much as supernatural. They glide down through the air with the ease of a bird and the swiftness of light, and when the interview ends, and they go their separate ways, these heavenly "men" gather up their robes and vanish, strangely and suddenly as they came. And yet they can make use of earthly supports, even the grosser forms of matter, planting their feet upon the grass as naturally as when Moses climbed up Pisgah or as Elijah stood in Horeb's cave.
And not only do the bodies of these celestials retain still the image of the earthly life, but the bent of their minds is the same, the set and drift of their thoughts following the old directions. The earthly lives of Moses and Elias had been spent in different lands, in different times; five hundred eventful years pushed them far apart; but their mission had been one. Both were prophets of the Highest, the one bringing God's law down to the people, the other leading a lapsed people back and up to God's law. Yes, and they are prophets still, but with a nearer vision now. No longer do they gaze through the crimson lenses of the sacrificial blood, beholding the Promised One afar off. They have read the Divine thought and purpose of redemption; they are initiated into its mysteries; and now that the cross is close at hand, they come to bring to the world's Saviour their heavenly greetings, and to invest Him, by anticipation, with robes of glory, soon to be His for evermore.
Such is the apocalypse of the holy mount. The veil which hides from our dull eye of sense the hereafter was lifted up. The heavens were opened to them, no longer far away beyond the cold stars, but near them, touching them on every side. They saw the saints of other days interesting themselves in earthly events—in one event at least, and speaking of that death which they mourned and feared, calmly, as a thing expected and desired, but calling it by its new and softened name, a "departure," an "exodus." And as they see the past centuries saluting Him whom they have learned to call the Christ, "the Son of God," as the truth of immortality is borne in upon them, not as a vague conception of the mind, but by oral and ocular demonstration, would they not see the shadow of the coming death in a different light? would not the painful pressure upon their spirits be eased somewhat, if not, indeed, entirely removed? and—
"The Apostle's heart of rock
Be nerved against temptation's shock"?
Would they not more patiently endure, now that they had become apostles of the Invisible, seers of the Unseen?
But if the glory of the holy mount sets in a fairer light the cross and grave of Christ, may we not throw from the mirror of our thought some of its light upon our lowlier graves? What is death, after all, but the transition into life? Retaining its earthly accent, we call it a "decease;" but that is true only of the corporeal nature, that body of "flesh and blood" which cannot inherit the higher kingdom of glory to which we pass. There is no break in the continuity of the soul's existence, not even one parenthetic hour. When He who was the Resurrection and the Life said, "To-day shalt thou be with Me in paradise," that word passed on a forgiven soul directly to a state of conscious blessedness. From "the azure deep of air" does the eagle look regretfully upon the eyrie of its crag, where it lay in its unfledged weakness? or does it mourn the broken shell from which its young life emerged? And why should we mourn, or weep with unrestrained tears, when the shell is broken that the freed spirit may soar up to the regions of the blessed, and range the eternities of God? Paganism closed the story of human life with an interrogation-point, and sought to fill up with guesses the blank she did not know. Christianity speaks with clearer voice; hers is "a sure and certain hope," for He who "hath abolished death" hath "brought life and immortality to light." Earth's exodus is heaven's genesis, and what we call the end celestials call the beginning.
And not only does the mount speak of the certainties of the after-life, it gives, in a binocular vision, the likeness of the resurrection body, answering, in part, the standing question, "How are the dead raised up?" The body of the heavenly life must have some correspondence with, and resemblance to, the body of our earthly life. It will, in a sense, grow out of it. It will not be something entirely new, but the old refined, spiritualized, the dross and earthliness all removed, the marks of care, and pain, and sin all wiped out. And more, the Transfiguration mount gives us indubitable proof that heaven and earth lie, virtually, close together, and that the so-called "departed" are not entirely severed from earthly things; they can still read the shadows upon earthly dials, and hear the strike of earthly hours. They are not so absorbed and lost in the new glories as to take no note of earthly events; nor are they restrained from visiting, at permitted times, the earth they have not wholly left; for as heaven was theirs, when on earth, in hope and anticipation, so now, in heaven, earth is theirs in thought and memory. They have still interests here, associations they cannot forget, friends who are still beloved, and harvests of influence they still may reap. With the absurdities and follies of so-called Spiritualism we have no sort of sympathy—they are the vagaries of weak minds; but even their eccentricities and excesses shall not be allowed to rob us of what is a truly Christian hope, that they who cared for us on earth care for us still, and that they who loved and prayed for us below love us none the less, and pray for us none the less frequently, now that the conflict with them is over, and the eternal rest begun. And why may not their spirits touch ours, influencing our mind and heart, even when we are not conscious whence those influences come? for are they not, with the angels, "ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?" The Mount of Transfiguration does indeed stand "apart," for on its summit the paths of the celestials and of the terrestrials meet and merge; and it is "high" indeed, for it touches heaven.
3. Again, the holy mount shows us the place of death in the life of Jesus. How long the vision lasted we cannot tell, but in all probability the interview was but brief. What supreme moments they were! and what a rush of tumultuous thoughts, we may suppose, would fill the minds of the two saints, as they stand again on the familiar earth! But listen! They speak no word to revive the old-time memories; they bring no tidings of the heavenly world; they do not even ask, as they well might, the thousand questions concerning His life and ministry. They think, they speak, of one thing only, the "decease which He was about to accomplish at Jerusalem." Here, then, we see the drift of heavenly minds, and here we learn a truth which is wonderfully true, that the death of Jesus, the cross of Jesus, was the one central thought of heaven, as it is the one central hope of earth. But how can it be such if the life of Jesus is all we need, and if the death is but an ordinary death, an appendix, necessary indeed, but unimportant? Such is the belief of some, but such certainly is not the teaching of this narrative, nor of the other Scriptures. Heaven sets the cross of Jesus "in the midst," the one central fact of history. He was born that He might die; He lived that He might die. All the lines of His human life converge upon Calvary, as He Himself said, "For unto this hour came I into the world." And why is that death so all-important, bending towards its cross all the lines of Scripture, as it now monopolizes the speech of these two celestials? Why? There is but one answer which is satisfactory, the answer St. Peter himself gives: "His own Self bare our sins in His body upon the tree, that we, having died unto sins, might live unto righteousness" (1 Pet. ii. 24). And so the Mount of Transfiguration looks towards the Mount of Sacrifice. It lights up Calvary, and lays a wreath of glory upon the cross.