under the name. Biblical mention (Matt. 4:25; Mark 5:20; 7:31) implies a general region rather than a definite area.

6. The Coasts of Caesarea Philippi. The term "coast" as it appears in the Bible (authorized, or King James version), is used to connote boundary, limit, or border, and not distinctively a seashore. (For examples see Exo. 10:4, 14, 19; Josh. 15:1, 4; Judg. 11:20; Matt. 2:16, etc.). It is applied therefore to inland areas, and frequently occurs as indicating a vicinity or neighborhood. Cæsarea Philippi, a town located, as stated in the text, near Mount Hermon at the source of the Jordan, had been enlarged and beautified by Philip the tetrarch, and by him was named Cæsarea in honor of the Roman emperor. It was called Cæsarea Philippi to distinguish it from the already existing Cæsarea, which was situated on the Mediterranean shore of Samaria, and which in later literature came to be known as Cæsarea Palestina. Cæsarea Philippi is believed to be identical with the ancient Baal Gad (Josh. 11:17) and Baal Hermon (Judg. 3:3). It was known as a place of idolatrous worship, and while under Greek sovereignty was called Paneas in recognition of the mythological deity Pan. (See Josephus, Ant. xviii, 2:1); this designation persists in the present Arabic name of the place, Banias.

7. Simon Peter and the "Rock" of Revelation.-Simon the son of Jonas, on the occasion of his first recorded interview with Jesus had received from the Lord's lips the distinguishing nametitle "Peter", or in the Aramaic tongue "Cephas", the English equivalent of which is "a rock" or "a stone" (John 1:42; see also page 140 herein). The name was confirmed upon the apostle on the occasion now under consideration (Matt. 16:18). Jesus said to him "thou art Peter", adding, "and upon this rock I will build my church". In the course of the general apostasy subsequent to the ancient apostolic ministry, the Bishop of Rome laid claim to supreme authority as the alleged lineal successor to Peter: and a blasphemous doctrine gained currency to the effect that Peter was the "rock" upon which the Church of Christ was founded. Detailed consideration of this inconsistent and infamous claim cannot be undertaken here: it is sufficient to say that a church founded or dependent upon Peter or any other man would be Peter's or the other man's church, and not the Church of Jesus Christ. (See The Great Apostasy. chap. 9; also B. of M., 3 Nephi 27:1-8; also chapter 40 herein). That upon Peter rested the responsibility of presidency in the ministry, after the ascension of the resurrected Christ, is not questioned; but that he was, even typically, the foundation upon which the Church was built, is at once unscriptural and untrue. The Church of Jesus Christ must authoritatively bear His name, and be guided by revelation, direct and continuous, as the conditions of its building require. Revelation from God to His servants invested with the Holy Priesthood through authorized ordination as was Peter, is the impregnable "rock" upon which the Church is built. (See Articles of Faith, xvi,-"Revelation".)

8. Christ's Rebuke to Peter.-In addressing Peter as "Satan", Jesus was obviously using a forceful figure of speech, and

not a literal designation; for Satan is a distinct personage, Lucifer, that fallen, unembodied son of the morning (see page 7); and certainly Peter was not he. In his remonstrance or "rebuke" addressed to Jesus, Peter was really counseling what Satan had before attempted to induce Christ to do, or tempting, as Satan himself had tempted. The command, "get thee behind me, Satan", as directed to Peter, is rendered in English by some authorities "Get thee behind me, tempter". The essential meaning attached to both Hebrew and Greek originals for our word "Satan" is that of an adversary, or "one who places himself in another's way and thus opposes him.” (Zenos.) The expression "Thou art an offense unto me" is admittedly a less literal translation than "Thou art a stumbling-block unto me". The man whom Jesus had addressed as Peter-"the rock”, was now likened to a stone in the path, over which the unwary might stumble.

9. Some to Live Until Christ Returns.-The Savior's declaration to the apostles and others in the neighborhood of Cæsarea Philippi, "Verily I say unto you, There be some standing here which shall not taste of death, till they see the Son of man coming in his kingdom," (Matt. 16:28; compare Mark 9:1; Luke 9:27), has occasioned great and diverse comment. The event referred to, that of the Son of Man coming in the glory of His Father attended by the angels, is yet future. At least a partial fulfilment of the prediction is presented in the prolongation of the life of John the apostle, who was there present, and who yet lives in the flesh according to his desire (John 21:20-24; see further B. of M., 3 Nephi 28:1-6; Doc. and Cov. Sec. 7).

CHAPTER 23.

THE TRANSFIGURATION.

Of the week following the events last considered, no record is found in the Gospels. We may safely assume that the time was devoted, in part at least, to the further instruction of the Twelve respecting the rapidly approaching consummation of the Savior's mission on earth, the awful circumstances of which the apostles were loath to believe possible. When the week had passed Jesus took Peter, James, and John' and with them ascended a high mountain, where they would be reasonably safe from human intrusion. There the three apostles witnessed a heavenly manifestation, which stands without a parallel in history; in our Bible captions it is known as the Transfiguration of Christ.d

One purpose of the Lord's retirement was that of prayer, and a transcendent investiture of glory came upon Him as He prayed. The apostles had fallen asleep, but were awakened by the surpassing splendor of the scene, and gazed with reverent awe upon their glorified Lord. "The fashion of his countenance was altered, and his raiment was white and glistering." His garments, though made of earth-woven fabric, "became shining, exceeding white as snow; so as no fuller on earth can white them;" "and his face did shine as the sun." Thus was Jesus transfigured before the three privileged witnesses.

With Him were two other personages, who also were in a state of glorified radiance, and who conversed with the Lord. These, as the apostles learned, by means not stated

a Note 1, end of chapter.

b Note 2, end of chapter.

c Note 3, end of chapter.

d Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36.

MOSES AND ELIJAH MINISTER TO CHRIST.

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though probably as gathered from the conversation in progress, were Moses and Elias, or more literally to us, Elijah; and the subject of their conference with the Christ was "his decease which he should accomplish at Jerusalem." As the prophet visitants were about to depart, "Peter said unto 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: not knowing what he said." Undoubtedly Peter and his fellow apostles were bewildered, "sore afraid” indeed; and this condition may explain the suggestion respecting the three tabernacles. "He wist not what to say"; yet, though his remark appears confused and obscure, it becomes somewhat plainer when we remember that, at the annual feast of Tabernacles, it was customary to erect a little bower, or booth of wattled boughs, for each individual worshiper, into which he might retire for devotion. So far as there was a purpose in Peter's proposition, it seems to have been that of delaying the departure of the visitants.

The sublime and awful solemnity of the occasion had not yet reached its climax. Even as Peter 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." It was Elohim, the Eternal Father, who spake; and at the sound of that voice of supreme Majesty, the apostles fell prostrate. Jesus came and touched them, saying, "Arise, and be not afraid". When they looked they saw that again they were alone with Him.

The impression made upon the three apostles by this manifestation was one never to be forgotten; but they were expressly charged to speak of it to no man until after the Savior had risen from the dead. They were puzzled as to the significance of the Lord's reference to His prospective rising from the dead. They had heard with great sorrow, and reluctantly they were being brought to understand it to

e Page 38.

be an awful certainty, that their beloved Master was to "suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed." Such had been declared to them before, in language devoid of ambiguity and admitting of no symbolical construction; and with equal plainness they had been told that Jesus would rise again; but of this latter eventuality they had but dim comprehension. The present reiteration of these teachings seems to have left the three with no clearer understanding of their Lord's resurrection from the dead than they had before. They seem to have had no definite conception as to what was meant by a resurrection; "And they kept that saying with themselves, questioning one with another what the rising from the dead should mean."g

The comprehensiveness of the Lord's injunction, that until after His rising from the dead they tell no man of their experiences on the mount, prohibited them from informing even their fellows of the Twelve. Later, after the Lord had ascended to His glory, Peter testified to the Church of the wondrous experience, in this forceful way: "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount." And John, reverently confessing before the world the divinity of the Word, the Son of God who had been made flesh to dwell among men, solemnly affirmed: "And we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth."