Observe, too, in quick succession, the great key-words of the new age: The Christ (xvi. 16), The Church (ver. 18), The Cross (ver. 24), The Glory (ver. 27): the latter, as still in the future, made real by the glory on the holy mount. The mediæval interpreters, always on the watch for the symbolism of numbers, especially the number three, regarded Peter as the apostle of faith, James of hope, and John of love. And though we may set this aside as a touch of fancy, we cannot fail to observe that just as the mind, in its grasp of truth, is led from the incarnation to the atonement, and thence to the resurrection and the glory that shall follow; so the cardinal graces of the Christian life are called out in quick succession: first faith with its rock-foundation; then love with its self-sacrificing devotion; and finally hope with its vision of heavenly glory. The whole gospel of Christ, the whole life of the Christian, is found in this brief passage of the first Evangelist, ending with the suggestive words, "Jesus only."
IV.--THE DESCENT (xvii. 9-21).
Who can tell what each step downward cost the Son of man? If it seemed good to the disciples to be on the mountain-top, what must it have been to the Master! and what utter denial of self and conscious taking up of the cross it must have been to leave that hallowed spot! We have already seen a reason, as regards the disciples, why the vision should be sealed till the time of the end; but was there not also a reason which touched the Master Himself? It was well that He had enjoyed such a time of refreshing--it would be something to look back to in darkest hours; but it must be a memory only: it may not therefore be a subject of conversation--not the glory, but the cross, must now, both for Himself and for His disciples, fill all the near horizon.
This view of the case is confirmed by the manner in which He deals with their question respecting Elijah. It was a very natural question. It was no doubt perplexing in many ways to be absolutely forbidden to tell what they had seen; but it seemed especially mysterious in view of Elijah's appearance, which they not unnaturally regarded as a fulfilment of the prophecy for which the scribes were waiting. Hence their question, "Why, then, say the Scribes that Elias must first come?" Our Lord's answer turned their thoughts to the true fulfilment of the prophecy which was no shadowy appearance on a lonely hill, but the real presence among the men of the time of a genuine reformer who had come in the spirit and power of Elijah, and who would certainly have restored all things, had not these very scribes and Pharisees, failing to recognise him, left him to the will of the tyrant who had done away with him. Then most significantly He adds, that as it had been with the Elijah, so would it be with the Messiah of the time: "Likewise shall also the Son of man suffer of them." Thus, in showing them where to look for the true fulfilment of the prophecy, He turns their attention as well as His own away from the glory on the mount, which must now be a thing of the past, to that dark scene in the prison cell, which was so painfully impressed upon their minds, and those still darker scenes in the near future of which it was the presage.
At the foot of the mountain there is presented one of those striking contrasts with which, as we have seen, this Gospel abounds. It is very familiar to us through Raphael's great painting; and we shall certainly not make the mistake of attempting to translate into our feeble words what is there seen, and may now be regarded as "known and read of all men." Leaving, therefore, to the imagination the contrast between the glory on the mount and the misery on the plain, let us briefly look at the scene itself. Briefly; for though it well deserves detailed treatment, the proper place for this would be the full record of it in the second Gospel; while the more general way in which it is presented here suggests the propriety of dealing with it in outline only. Without, then, attempting to enter on the striking and most instructive details to be found in St. Mark's Gospel, and without even dealing with it as we have endeavoured to deal with similar cures under the head of the Signs of the Kingdom, it may be well to glance at it in the light of the words used by our Lord when He was confronted with the sorrowful scene: "O faithless and perverse generation, how long shall I be with you? how long shall I suffer you?"