Exegetical and Hermeneutical Commentary of Matthew 17:4
Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elijah.
4. let us make ] Read, with the best MSS., “ let me make.” The transition to the singular is in keeping with Peter’s temperament; he would like to make the tabernacles. Meyer. By “tabernacles” are meant little huts made out of boughs of trees or shrubs.
This is my beloved Son, in whom I am well pleased ] words that recall the baptism of Jesus; ch. Mat 3:17.
Fuente: The Cambridge Bible for Schools and Colleges
Let us make here three tabernacles – A tabernacle is a tent. It was made, commonly, by fixing posts into the ground, and stretching on them cloth fastened by cords. See the notes at Isa 33:20. In some instances they were made of branches of trees a temporary shelter from the sun and rain, not a permanent dwelling. Peter was rejoiced at the vision and desirous of continuing it. He proposed, therefore, that they should prolong this interview and dwell there. Mark adds, For he wist not (that is, knew not) what to say, for they were sore afraid. They were frightened, amazed, and rejoiced; and, in the ecstasy of the moment, Peter proposed to remain there.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Peter said – let us make, &c.] That is, when he saw Moses and Elijah ready to depart from the mount, Lu 9:33, he wished to detain them, that he might always enjoy their company with that of his Lord and Master, still supposing that Christ would set up a temporal kingdom upon earth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Then answered Peter and said unto Jesus,…. Which was, as Luke informs us, after he, and James, and John, awoke out of sleep; for it being night when Christ was transfigured, and they weary, were overpressed, and fell asleep on the mount, as they afterwards did in the garden with him: but when they were awaked, either by the talk of the men with Christ, or by the rays of brightness and glory, which darted from them, and especially from Christ, to their great surprise; they saw the glory that was upon him, and observed the two men that were with him, who appeared also in glorious forms; whom either by revelation, or the sequel of their discourse, they knew to be Moses and Elias: and just as these were taking their leave of Christ, Peter, charmed with such objects, and with such delightful company, and pleasant conversation, he had the happiness of hearing part of, addresses himself to Christ and says,
Lord, it is good for us to be here; in this mountain, with thyself and such company; better than to be below among the throng and multitude, where nothing but misery and distress are to be seen, and noise and tumult heard; or it is better to be here, than to go to Jerusalem, and there suffer and die; the horror of which, is thought by some, still to abide on Peter’s mind.
If thou wilt, let us make here three tabernacles: tents, or booths, such as were made, at the feast of tabernacles, of boughs and branches of trees, to keep off heat, cold, and rains:
one for thee, and one for Moses, and one for Elias; Luke adds, “not knowing what he said”; and Mark, “for he wist not what to say”: the one representing him, as with the rapture and surprise, not himself; and the other, under the awe and dread of such majesty, as at the utmost loss what to say, agreeably to such a situation of things: not but that he knew what words he did deliver, and with what view; but he spake as a mistaken man, being ignorant of the design of this appearance; which was, not that this glory should continue, only that he should be an emblem and pledge of what was future; and besides, he was wrong in putting these two men upon an equal foot with Christ, each of them being to have a separate tabernacle as he; and he appeared to be quite out of the way, in proposing earthly tabernacles for glorified persons to dwell in, who had an house not made with hands, eternal in the heavens: moreover, as to the mystical sense, Moses and Elias, the law and the prophets, were not to be considered as in distinct apartments, and separate from Christ, but as agreeing with him, and fulfilled and swallowed up in him; who only, according to the voice that followed, was to be heard and attended to, and not they, as distinct from him.
Fuente: John Gill’s Exposition of the Entire Bible
And Peter answered ( ). “Peter to the front again, but not greatly to his credit” (Bruce). It is not clear what Peter means by his saying: “It is good for us to be here” ( ). Luke (Lu 9:33) adds “not knowing what he said,” as they “were heavy with sleep.” So it is not well to take Peter too seriously on this occasion. At any rate he makes a definite proposal.
I will make (). Future indicative though aorist subjunctive has same form.
Tabernacles (), booths. The Feast of Tabernacles was not far away. Peter may have meant that they should just stay up here on the mountain and not go to Jerusalem for the feast.
Fuente: Robertson’s Word Pictures in the New Testament
Let us make [] . But the best texts read, poihsw, I will make, which is more characteristic of Peter. He would erect the booths himself.
Three tabernacles [] . Tents or booths, out of the brushwood lying near. Peter realized that it was night, and was for preparing shelters into which the heavenly visitants might retire after their interview.
Fuente: Vincent’s Word Studies in the New Testament
4. Lord, it is good for us to be here. Luke tells us that Peter uttered these words while Moses and Elijah were departing; and hence we infer that he was afraid lest, at their departure, that pleasant and delightful exhibition should vanish away. We need not wonder that Peter was so captivated by the loveliness of what he beheld, as to lose sight of every other person, and rest satisfied with the mere enjoyment of it; as it is said in the psalm,
In thy presence is fulnessess of joy, (Psa 16:11.)
But his desire was foolish; first, because he did not comprehend the design of the vision; secondly, because he absurdly put the servants on a level with their Lord; and, thirdly, he was mistaken in proposing to build fading tabernacles (479) for men who had been already admitted to the glory of heaven and of the angels.
I have said that he did not understand the design of the vision; for, while he was hearing, from the mouth of Moses and Elijah, that the time of Christ’s death was at hand, he foolishly dreamed that his present aspect, which was temporary, would endure for ever. And what if the kingdom of Christ had been confined in this way to the narrow limits of twenty or thirty feet? Where would have been the redemption of the whole world? Where would have been the communication of eternal salvation? It was also highly absurd to conceive of Moses and Elijah as companions of the Son of God, as if it had not been proper that all should be reduced to a lower rank, that he alone may have the pre-eminence. And if Peter is satisfied with his present condition, why does he suppose that earthly supports were needed by those persons, the very sight of whom, he imagined, was enough to make him happy?
Justly, therefore, is it stated by two of the Evangelists, that he knew not what he said; and Mark assigns the reason, that they were afraid; for God did not intend that the apostles should, at that time, derive any advantage from it beyond that of beholding for a moment, as in a bright mirror, the divinity of his Son. At a later period, he pointed out to them the fruit of the vision, and corrected the error of their judgment. What is stated by Mark must therefore mean, that Peter was carried away by frenzy, and spoke like a man who had lost his senses.
(479) “ Des tabernacles terriens;” — “earthly tabernacles.”
Fuente: Calvin’s Complete Commentary
(4) Lord, it is good for us to be here.For Lord St. Luke has Master; St. Mark (giving. probably, as elsewhere, the very word uttered) Rabbi. It is not easy to trace the thoughts that passed rapidly through the soul of the disciple in that moment of amazement. Afterwardsif we may judge from St. Marks account (Mar. 9:6), he knew not what to answer, for they were sore afraid, or St. Lukes (Luk. 9:33) not knowing what he saidhe could hardly explain them himself. We may venture to see in the very navet of the words a touch of originality and unexpectedness which, as far as it goes, attests the truthfulness of the narrative. What the words seem to imply is:(1) An abounding joy at being thus brought into a glory which fulfilled the Apostles brightest hopes. It was, indeed, good to be thus carried, as it were, into Paradise, or the third heaven, and to hear there words which human lips might not reproduce. (2) His thoughts travelled back to the records of the Exodus, when the Lord talked with Moses in the tabernacle (Exo. 33:7-10). What if like tabernacles could now be made for those three glorious forms, that all Israel might come and gaze, and hear and worship? Would not this be a better consummation than the shame and death at Jerusalem? Would it not meet the belief of the scribes and of the people that Elias must first come?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Good for us to be here It was not a moment of terror but of bliss when Peter spoke this. Amid paradisaic company, and in an atmosphere of paradise, even amid this mountain forest something of the elevation of paradise fills his soul. Three tabernacles Three tents, booths, or camps. Peter does not say palaces, although he would have held palaces, whether of cedar, marble, or solid gold, none too good for such residents. But the rugged and woody sides of snowy Hermon afforded no implements for the building of such structures, and he proposes tabernacles.
Perhaps he intended a tabernacle not unlike that of Moses in the wilderness; the true purport of which was to be, as it were, the dwelling for the Shekinah, or divine presence. He will have these divine ones not disappear and go back to heaven or paradise. They shall remain there and make it a constant paradise. And there, rather than on Moriah, the temple-mount, shall be the divine presence.
Peter does not propose more than three tabernacles, though six persons are present. The three glorified ones are to be the residents, and for each an apostle for a servant.
The word tabernacle is derived from the Latin word taberna, a shop or shed. The tabernacle of Moses in the wilderness was a building of rectangular figure, about forty-five feet long, fifteen broad, and fifteen high, so constructed as to be taken down, transferred on the march, and again set up. It was a movable temple for God, which was enlarged upon the grandest scale upon a similar model, and completed in the temple of Solomon.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Peter answered, and said to Jesus, “Lord, it is good for us to be here. If it is your will I will make here three booths, one for you, and one for Moses, and one for Elijah.” ’
Peter appears to have considered that this wonderful scene was something that was intended to be permanent, or at least strove to make it so, although Mark tells us that he also spoke out of fear, not knowing what to say. So we must not judge him too harshly. But what he says does demonstrate that to him at least what he was seeing was actually happening and not just a vision. For he suggested that he and his fellow disciples should build three booths, one for Jesus, one for Moses, and one for Elijah (for such great leaders could hardly be expected to build their own). His probable idea was that these booths would shield their glory from the people (see Luk 9:31) and act as sanctuaries to which people could come to consult with them. It may also have included the idea that as they had apparently come to assist Jesus in His work, they must therefore be given accommodation suited to their status (as tents of generals might be around that of the king). They would have been seen by Peter as useful men to have around. For both Moses and Elijah had been highly experienced in dealing with aggressors in their day, and Peter might have seen in their presence a hope of the fulfilment of his confession about the Messiah, without any suffering, which would lead to these mighty three acting to bring in the Kingly Rule of God. His view would be that such heavenly visitants could hardly fail to achieve their aims. And in his ignorance the last thing that he wanted was for them to leave. The mighty Peter who had been blessed by God with the revelation about Jesus’ Messiahship, is now seen to be the foolish Peter whose ideas are ridiculous in the extreme. He is being taught that he has much to learn.
Possibly also there was the thought that the people would be able to come up the mountain and seek the wisdom of these three great teachers, and see in their presence the sign that up to this point Jesus had refused to give. Perhaps, Peter might have thought, this was what Jesus had been leading up to? His idea was probably that this would indeed then cause a stirring among the people and an establishing of the truth in their hearts, after which, led by these three ‘greats’, the people would go forward to conquer the world. Their prayer of, ‘Your Kingly Rule come’ would be dramatically answered (at this stage the Apostles were still looking for an earthly ‘kingdom’ – Act 1:6).
Compare how both James and John are thinking of Jesus in similar physical terms when they try to pre-empt Peter later for the positions at His right and left hand sides (Mat 20:21), and how John will describe the two witnesses in Rev 11:5-6 in terms which appear to have Moses and Elijah in mind, although by then his ideas had been straightened out and he recognises their secondary position and that Jesus’ throne and kingship is in Heaven, so that their presence simply leads up to the Rapture and the final judgment, pictured in vivid terms.
There was, of course, in this idea of Peter’s a diminishing of the status of Jesus which Peter apparently did not appreciate, but he was soon to be made aware of it in the voice that followed, which would single out Jesus as unique, and greater than Moses and Elijah, as the One Who alone was to be listened to. Moses and Elijah were of the past. The future lay with Jesus and His words. He would not share His glory with another. (Nor indeed could they share it).
Fuente: Commentary Series on the Bible by Peter Pett
Mat 17:4 . .] see note on Mat 11:25 . Taking occasion from what he now saw before him, he proceeded to say.
. . .] is usually interpreted thus: “ Amoenus est, in quo commoremur, locus ” (Fritzsche, Keim); or, what is much to the same effect, it is referred particularly by Chrysostom, Theophylact, Euth. Zigabenus, Erasmus to the security of the place, protected as it was by the two celestial visitants, in contrast to Jerusalem, where Jesus was destined to suffer. But, inasmuch as the terms used by Peter are (not ) and the simple (not ); further, inasmuch as what he says is occasioned by the presence of Moses and Elias, and has reference to them, as is likewise proved by the following . . ., which implies that he wishes to do something towards enabling Jesus to have a longer interview with them, it is preferable, with Paulus, Baumgarten-Crusius, Klostermann, Weiss, Volkmar, to interpret as follows: It is highly opportune that we ( disciples ) happen to be here (in which case, therefore, the is emphatic); accordingly, I would like to erect ( , see critical remarks) tabernacles (out of the brushwood growing around) for you here, with a view to a more prolonged stay. The transition to the singular is in keeping with Peter’s temperament; he would like to make the tabernacles.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
“Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.”
It appears by what both Mark and Luke have related of this wonderful scene, the Apostle was in such a state of rapture that he knew not what he said. No doubt his whole soul was absorbed in the contemplation, and, like Paul upon another occasion, perhaps, not un-similar, knew not whether he was in the body or out of the body. 2Co 12:1-4 . The proposal of making tabernacles upon earth for those inhabitants of heaven, plainly shews in what a state Peter’s mind was. But Peter might well say, it was good to be present at such a scene. And yet who should have thought, that a man present at such a manifestation of Christ’s glory, and one who had before received the testimony of being blessed in the revelation God the Father; had made to him concerning the Person of Christ, (see Mat 16:15-19 ) would ever afterwards have denied Christ. (Mat 26:69-75 .) Oh! that such an example may be commissioned of our God, to teach both Writer and Reader of this Poor Man’s Commentary, what Peter himself, in the after stages of life declared, that they that are kept, are kept by the power of God, through faith unto salvation, 1Pe 1:5 . Depend upon it, the safety of Christ’s whole Church is in Christ, and not in ourselves.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
Ver. 4. Lord, it is good for us to be here ] Hic plura absurda quam verba. But he knew not what he should say, he was so amused, or rather amazed, at that blissful sight. So Paul, whether in the body or out of the body, when enraptured into the third heaven, he cannot tell, God knoweth; and again, he cannot tell, God knoweth, 2Co 12:2-3 . Only this he can tell, that he heard , wordless words, such things as words are too weak to utter, and at the thought whereof,
” Claudicat ingenium, delirat linguaque, mensque. “
It is as impossible to comprehend heaven joys, as to compass the heaven with a span or contain the ocean in a nutshell. No wonder then though Peter cry out, It is good being here; or, it is better being here than at Jerusalem (so St Chrysostom senseth it), whither our Saviour had said he must go, and suffer many things of the elders and be killed, &c. That St Peter liked not; but would build here rather. All men would have heaven, but not the rough way that leads to it; they would enter into Paradise, but not through that narrow portal of afflictions; they would sit in the seat of honour with Zebedee’s children, but not drink of Christ’s cup, much less be baptized with his baptism; that is, be doused over head and ears in the waters of miseries. They would feed on manchet, a tread on roses, and come to heaven, as passengers at sea do many times to the haven, while they are sleeping, or before they are aware. But this is no less a folly than a delicacy, thus to think to divide between Christ and his cross, to pull a rose without pricks, to have heaven without hardship.
One for thee, one for Moses, one for Elias ] He never thought of one for himself, he was so transported; but he had provided ill for himself and us, if Christ had taken his counsel: for so he should have declined death, whereby life and immmortality was brought to light to the saints, 2Ti 1:12 . And this unadvised advice was so much the worse in Peter, because but six days before he had been sharply rebuked by our Saviour, and called Satan for such carnal counsel; and besides that, even then he heard Moses and Elias conferring with Christ about his departure, confirming him against it, Luk 9:31 . It is hard to say how often we shall fall into the same fault (though foul) if left to ourselves
a The finest kind of wheaten bread. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] Luke inserts, that the Apostles had been asleep , but wakened through this whole occurrence; thereby distinguishing it from a mere vision of sleep; and that this speech was made . Both Mark and Luke add, that Peter knew not what he said: and Mark . The speech was probably uttered with reference to the sad announcement recently made by our Lord, and to which his attention had been recalled by the converse of Moses and Elias.
A strange explanation of this verse is adopted by Meyer from Paulus, ‘It is fortunate that we disciples are here: let us make,’ &c. Surely the words will not bear this.
It is one of those remarkable coincidences of words which lead men on, in writing, to remembrances connected with those words, that in 2Pe 1:14-15 , and have just been mentioned before the allusion to this event: see note there.
= Mark, = Luke.
Fuente: Henry Alford’s Greek Testament
Mat 17:4 . . Peter to the front again, but not greatly to his credit. , etc., either it is good for us to be here = the place is pleasant so usually; or it is well that we are here we the disciples to serve you and your visitants Weiss and Holtzmann (H. C). Pricaeus, in illustration of the former, cites Anacreon:
.
.
Ode 22.
This sense amoenus est, in quo commoremur, locus , Fritzsche is certainly the more poetical, but not necessarily on that account the truer to the thought of the speaker, in view of the remark of Lk. omitted in Mt., that Peter did not know what he was saying. , deliberative substantive with preceding and without ; the singular shall I make? suits the forwardness of the man; it is his idea, and he will carry it out himself . : material at hand, branches of trees, shrubs, etc. Why three? One better for persons in converse. The whole scheme a stupidity. Peter imagined that Moses and Elias had come to stay. Chrys. suggests that Peter here indirectly renews the policy of resistance to going up to Jerusalem ( Hom. lvi.).
Fuente: The Expositors Greek Testament by Robertson
if, &c. See the condition in App-118. Not the same as in Mat 17:20.
wilt. App-102.
tabernacles = booths.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] Luke inserts, that the Apostles had been asleep, but wakened through this whole occurrence;-thereby distinguishing it from a mere vision of sleep; and that this speech was made . Both Mark and Luke add, that Peter knew not what he said: and Mark- . The speech was probably uttered with reference to the sad announcement recently made by our Lord, and to which his attention had been recalled by the converse of Moses and Elias.
A strange explanation of this verse is adopted by Meyer from Paulus, It is fortunate that we disciples are here: let us make, &c. Surely the words will not bear this.
It is one of those remarkable coincidences of words which lead men on, in writing, to remembrances connected with those words, that in 2Pe 1:14-15, and have just been mentioned before the allusion to this event: see note there.
= Mark, = Luke.
Fuente: The Greek Testament
Mat 17:4. , good) the Hebrew in the first chapter of Genesis.-, to be) i.e. to remain. Nay, something very different- , was good [expedient for them]; see Joh 16:7. There was no need of tabernacles for standing (see Luk 9:32), nor for a single night (see ibid. 37.)[782]- , if Thou wilt) A good and necessary condition.-, three) not six. The apostles wished to be with Jesus.-, …, for Moses, etc.) Peter knew Moses and Elias in that light.
[782] Peter no longer now has the wish that he had continued on that mountain. It is now his privilege, by means of the Cross, to pass from that which is good to those things which are better.-V. g.
Fuente: Gnomon of the New Testament
answered: Mar 9:5, Mar 9:6, Luk 9:33
it is: Exo 33:18, Exo 33:19, Psa 4:6, Psa 16:11, Psa 63:1-5, Isa 33:17, Zec 9:17, Joh 14:8, Joh 14:9, Joh 17:24, Phi 1:23, 1Jo 3:2, Rev 21:23, Rev 22:3-5
Reciprocal: Exo 18:17 – not good Exo 38:21 – tabernacle of testimony Mat 17:10 – Why Mar 9:4 – appeared Luk 9:30 – which Act 3:22 – him Act 26:22 – the prophets
Fuente: The Treasury of Scripture Knowledge
17:4
In Mark’s account of this event he states that Peter “wist not [knew not] what to say.” He was overcome by the scene, yet had a feeling of reverence towards the three great persons in the group; Jesus, Moses and Elias, and proposed providing a suitable housing place that they might be retained longer.
Fuente: Combined Bible Commentary
Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
[Let us make here three tabernacles, etc.] The transfiguration of Christ was by night. Compare Luk 9:37. The form of his face and garments is changed while he prays; and Moses and Elias come and discourse with him concerning his death (it is uncertain how long), while as yet the disciples that were present were overcharged with sleep. When they awaked, O what a spectacle had they! being afraid, they observe and contemplate, they discover the prophets: whom, now departing, Peter would detain; and being loath that so noble a scene should be dispersed, made this proposition, “Let us make here three tabernacles,” etc. Whence he should know them to be prophets, it is in vain to seek, because it is nowhere to be found; but being known, he was loath they should depart thence, being ravished with the sweetness of such society, however astonished at the terror of the glory; and hence those words, which when he spake he is said by Luke “not to know what he said”; and by Mark, “not to know what he should say”; which are rather to be understood of the misapplication of his words, than of the sense of the words. He knew well enough that he said these words, and he knew as well for what reason he said them; but yet “he knew not what he said”; that is, he was much mistaken when he spake these words, while he believed that Christ, Moses, and Elias, would abide and dwell there together in earthly tabernacles.
Fuente: Lightfoot Commentary Gospels
Mat 17:4. Lord, it is good for us to be here, etc. Luke, not knowing what he saith, to which Mark adds: for they became sore afraid He wished to remain there, and perhaps to detain Moses and Elijah, since they were about to depart (Luk 9:33). The glory was so dazzling, the privilege seemed so great, the companionship so choice, that he would cling to the enjoyment, and let the toils and duties of the future go.
I will make. The other accounts (and the common reading here) have: let us make. I indicates ardent, self-confident feeling.
Three tabernacles, or booths. Peter speaks of a tabernacle (2Pe 1:13-14) just before referring to this event
One for thee, etc. Lange: That form of anti-christian error which appeals to the authority of Peter has given rise to the erection of three tabernacles (Moses: the Greek Church; Elijah: the Roman Church; Christ: the Evangelical Church). This analogy is not to be pressed. Peter, in his inconsiderateness, may have thought of inaugurating a new communion, with Christ for its centre, Moses its lawgiver, and Elijah its zealot, thus amalgamating externally the Old and New Testaments.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The person supplicating, Peter. No doubt the other two, James and John, were much affected, but Peter is more fervent and forward; yet there is no arguing with the Papists from his fervency to his superiority; his personal prerogatives were not hereditary.
Observe, 2. The person supplicated, Jesus; not Moses, nor Elias; the disciples make no prayer, no suit to them, but to Christ only. Prayers to saints departed are both vain and unlawful.
Observe, 3. The supplication itself, and that was for their continuance where they were. It is good for us to be here. O what a ravishing comfort is the fellowship of the saints! but the presence of Christ among them renders their joys transporting.
Observe, 4. Their proffer of service to farther this continuance; Let us make three Tabernacles. This motion was well meant and devout. St. Peter will stick at no cost nor pains for the enjoyment of Christ’s presence and his saints’ company, yet was the motion unadvised and rash. St. Peter erred in desiring a perpetuity of that condition which was but transient and momentary. This vision was only a taste of Glory, not a full repast. He errs, in that he would bring down heaven to earth, and take up with Tabor instead of heaven. He errs, in that he would enter upon the possession of heaven’s glory, without suffering, and without dying. Peter would be clothed upon, but was not willing to be unclothed.
Learn, 1. That a glimpse of glory is enough to wrap a soul into ecstasy, and to make it out of love with worldly company.
2. That we are apt to desire more of heaven upon earth than God will allow: we would fain have the heavenly glory come down to us, but we are unwilling to go by death to that; we know not what we say, when we talk of felicity in tabernacles upon earth.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 4
Tabernacles; tents, or booths.
Fuente: Abbott’s Illustrated New Testament
In addressing Jesus, Peter called Him "Lord," a title of general respect (cf. Mat 7:21; et al.). That title would later take on the idea of unqualified supremacy when applied to Jesus, but Peter’s appreciation of Jesus was probably not mature enough to recognize that yet. The proof of this is Peter’s rebuke of Jesus (Mat 16:22) and his putting Jesus on a par with Moses and Elijah here.
Peter did not speak because someone had spoken to him. In countries with monarchies it was and is often customary for subjects to speak to the monarch in his or her presence only if the monarch first initiates conversation. He evidently spoke because he perceived the greatness of the occasion, and he wanted to offer a suggestion. The tabernacles (Gr. skenas) Peter suggested erecting were temporary structures that the Jews pitched for the feast of Tabernacles every year. This was a seven-day feast that looked forward to the time when Israel would dwell in permanent peace and rest in the Promised Land (Lev 23:42-43). It anticipated kingdom conditions. Probably Peter meant that since the messianic age was apparently going to begin soon he would make booths for Jesus, Moses, and Elijah, subject to Jesus’ approval.