Our Lord's descent from the holy heights of the Mount of Transfiguration was more than a physical return from greater to lesser altitudes; it was a passing from sunshine into shadow, from the effulgent glory of heaven to the mists of worldly passions and human unbelief; it was the beginning of His rapid descent into the valley of humiliation. From lofty converse with divinely-appointed ministers, from supreme communion with His Father and God, Jesus came down to a scene of disheartening confusion and a spectacle of demonized dominion before which even His apostles stood in impotent despair. To His sensitive and sinless soul the contrast must have brought superhuman anguish; even to us who read the brief account thereof it is appalling.


                Jesus and the three apostles returned from the mount on the morrow following the Transfiguration; this fact suggests the assumption that the glorious manifestation had occurred during the night. At or near the base of the mountain the party found the other apostles, and with them a multitude of people, including some scribes or rabbis.  There was evidence of disputation and disturbance amongst the crowd; and plainly the apostles were on the defensive. At the unexpected approach of Jesus many of the people ran to meet Him with respectful salutations. Of the contentious scribes He asked: "What question ye with them?" thus assuming the burden of the dispute, whatever it might be, and so relieving the distressed disciples from further active participation. The scribes remained silent; their courage had vanished when the Master appeared. A man, "one of the multitude," gave, though indirectly, the answer. "Master," said he, kneeling at the feet of Christ, "I have brought unto thee my son, which hath a dumb spirit;  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."

                The disciples' failure to heal the stricken youth had evidently brought upon them hostile criticism, taunts and ridicule from the unbelieving scribes; and their discomfiture must have been intensified by the thought that through them doubt had been cast upon the authority and power of their Lord. Pained in spirit at this -- another instance of dearth of faith and consequent lack of power among His chosen and ordained servants Jesus uttered an exclamation of intense sorrow: "O faithless generation, how long shall I be with you? how long shall I suffer you?" These words in which there is evident reproof, however mild and pitying it may be, were addressed primarily to the apostles; whether exclusively so or to them and others is of minor importance. As Jesus directed, the afflicted lad was brought nearer; and the tormenting demon, finding himself in the Master's presence, threw his youthful victim into a terrible paroxysm, so that the boy fell to the ground and wallowed in convulsions, the while frothing and foaming at the mouth. With calm deliberation, which contrasted strongly with the eager impatience of the distracted parent, Jesus inquired as to when the malady had first befallen the lad. "Of a child," answered the father, adding, "And ofttimes it hath cast him into the fire, and into the waters, to destroy him." With pathetic eagerness he implored, "If thou canst do anything, have compassion on us and help us." The man spoke of his son's affliction as though shared by himself. "Help us," was his prayer.

                To this qualifying expression "If thou canst do anything,"  which implied a measure of uncertainty as to the ability of the Master to grant what he asked, and this perhaps as in part a result of the failure of the apostles, Jesus replied: "If thou canst believe"; and added, "all things are possible to him that believeth." The man's understanding was enlightened; up to that moment he had thought that all depended upon Jesus; he now saw that the issue rested largely with himself. It is noteworthy that the Lord specified belief rather than faith as the condition essential to the case. The man was evidently trustful, and assuredly fervent in his hope that Jesus could help; but it is doubtful that he knew what faith really meant. He was receptive and eagerly teachable, however, and the Lord strengthened his feeble and uncertain belief. The encouraging explanation of the real need stimulated him to a more abounding trust. Weeping in an agony of hope he cried out:  "Lord, I believe"; and then, realizing the darkness of error from which he was just beginning to emerge, he added penitently "help thou mine unbelief."

                Looking compassionately upon the writhing sufferer at His feet, Jesus rebuked the demon, thus: "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 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. But Jesus took him by the hand, and lifted him up; and he arose"; and as Luke adds, "and delivered him again to his father." The permanency of the cure was assured by the express command that the evil spirit enter no more into the lad; it was no relief from that present attack alone; the healing was permanent.

                The people were amazed at the power of God manifested in the miracle; and the apostles who had tried and failed to subdue the evil spirit were disturbed. While on their mission, though away from their Master's helpful presence, they had successfully rebuked and cast out evil spirits as they had received special power and commission to do; but now, during His absence of a day they had found themselves unable. When they had retired to the house, they asked of Jesus, "Why could not we cast him out?"  The reply was: "Because of your unbelief"; and in further explanation the Lord said, "Howbeit this kind goeth not out but by prayer and fasting."

                Hereby we learn that the achievements possible to faith are limited or conditioned by the genuineness, the purity, the unmixed quality of that faith. "O ye of little faith";  "Where is your faith?" and "Wherefore didst thou doubt?"  are forms of admonitory reproof that had been repeatedly addressed to the apostles of the Lord. The possibilities of faith were now thus further affirmed: "Verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you."  The comparison between effective faith and a grain of mustard seed is one of quality rather than of quantity; it connotes living, virile faith, like unto the seed, however small, from which a great plant may spring, in contrast with a lifeless, artificial imitation, however prominent or demonstrative.


                From the locality whereat the last miracle was wrought, Jesus departed with the Twelve, and passed through Galilee toward Capernaum. It is probable that they traveled by the less frequented roads, as He desired that His return should not be publicly known. He had gone into comparative retirement for a season, primarily it seems in quest of opportunity to more thoroughly instruct the apostles in their preparation for the work, which within a few months they would be left to carry on without His bodily companionship. They had solemnly testified that they knew Him to be the Christ; to them therefore He could impart much that the people in general were wholly unprepared to receive. The particular theme of His special and advanced instruction to the Twelve was that of His approaching death and resurrection; and this was dwelt upon again and again, for they were slow or unwilling to comprehend.

                "Let these sayings sink down into your ears" was His forceful prelude on this occasion, in Galilee. Then followed the reiterated prediction, spoken in part in the present tense as though already begun in fulfillment: "The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he sh