Before presenting an argument to show that Moses was raised, let us look at one consideration which proves beyond a peradventure that what appeared on the mount was not Moses’ disembodied spirit. It will be admitted by all that the transfiguration was for the purpose of presenting in miniature the future kingdom of God, the kingdom of glory. Andrews (Life of our Lord, p. 321) says: “The Lord was pleased to show certain of the apostles, by a momentary transfiguration of his person, the supernatural character of his kingdom, and into what new and higher conditions of being both he and they must be brought ere it could come.... They saw in the ineffable glory of his person, and the brightness around them, a foreshadowing of the kingdom of God as it should come with power; and were for a moment ’eye-witnesses of his majesty.’ 2 Pet. 1:16.” Who are to be the subjects in this heavenly kingdom? Ans. Those who are translated at Christ’s coming, and the righteous dead who are raised from their graves at that time. Will there be any disembodied spirits there? None; for the theory is that at the resurrection, which precedes the setting up of this kingdom, the disembodied spirits again take possession of their reanimated bodies. Of this kingdom, the transfiguration was a representation. There was Christ, the glorified king; there was Elias, the representative of those who are to be translated; and there was Moses; but, if it was simply his disembodied soul, then there was a representation of something that will not exist in the kingdom of God at all; and the representation was an imperfect one, and so an utter failure. But if Moses was there in a body raised from the dead, then the scene was harmonious and consistent, he representing, as Dr. Clarke supposes, the righteous dead who are to be raised, and Elias, the living who are to be translated. The question now turns upon the resurrection of Moses from the dead; and if scriptural evidence can be shown that Moses was thus raised, this passage immediately changes sides in this controversy. That Moses was raised, we think is to be necessarily inferred from Jude 9: “Yet Michael the archangel, when contending with the devil, he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.” It will be noticed that this dispute was about the _body_ of Moses. Michael (Christ, John 5:27-29; 1 Thess. 4:16) and the devil, each claimed, it appears, the right to do something with his body. Some have endeavored to reconcile Jude’s testimony with the non-resurrection of Moses, by claiming that the devil wished to make known to the children of Israel the place of Moses’ burial, in order to lead them into idolatry; and that the contention between him and Michael had reference to this. But such a conjecture cannot be entertained, as in this case the contention would have been about the _grave_ of Moses, rather than about his _body_.