Exegetical and Hermeneutical Commentary of Luke 9:33
And it came to pass, as they departed from him, 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 Elijah: not knowing what he said.
33. as they departed ] Rather, were parting.
it is good for us to be here ] The word is not agathon, but kalon; it is an excellent thing, or ‘it is best ’ (cf. Mat 17:4; Mat 26:24).
tabernacles ] like the little wattled booths (succoth), which the Israelites made for themselves at the Feast of Tabernacles. The use of skenoma in 2Pe 1:13 (Mat 17:4) is another sign that the mind of the writer was full of this scene.
not biowing what he said ] Not knowing that the spectacle on Calvary was to be more transcendent and divine than that of Hermon, not knowing that the old was passing away and all things becoming new; not knowing that Jesus was not to die with Moses and Elijah on either side, but between two thieves.
Fuente: The Cambridge Bible for Schools and Colleges
Luk 9:33
It is good for us to be here
Raise up your eyes heavenward
I.
If you frequently remember heaven, it will be A GREAT CONSOLATION IN YOUR MANY TRIBULATIONS HERE.
1. Affliction shall be no more.
(1) No separation.
(2) No grief.
(3) No pains.
2. In heaven we shall find an everlasting reward for our tribulations.
II. If you frequently remember heaven, you will be ENCOURAGED IS THE VARIOUS STRUGGLES OF LIFE.
1. Heaven is your peaceful home.
(1) No enemy.
(2) No struggle.
2. Heaven is the abode of infinite glory. (Joseph Schuen.)
On the top of Tabor
I. THEY HAD A VISION OF CHRISTS DIVINITY. Not His distinct, unveiled Godhead–that would have been an insufferable blaze that Jehovah Himself hath told us can no man look upon and live. On the form of a servant He wears His coronation robes, and is at one and the same time a mystery and a revelation–God manifest in the flesh! What an honour and a privilege was this!
II. THEY HAD A VISION OF GLORIFIED SAINTS. Thou too, my friend, for good or ill, will live on through all the ages. Not only men, but retaining their individuality, in form and feature as in the days of their flesh.
III. THEY HAD A VISION OF THE FATHERS PRESENCE. There came a cloud and overshadowed them; not an ordinary cloud, but the bright Shekinahcloud, in which Jehovah did ever manifest His presence–the medium through which He ever made His communications to a favoured few.
IV. THEY SAW A VISION OF JESUS ONLY. This, I think, was the chief end and aim of this great event. (J. J. Wray.)
Our wishes are not always wise
Peters instance showeth us two things.
1. That we are apt to consult with our own profit, rather than public good. It is our nature, if it be well with ourselves, to forget others.
2. How much we are out when we judge by present sense, and the judgment of flesh. Well then, let us learn by what measure to determine good or evil.
1. Good is not to be determined by our fancies and conceits, but by the wisdom of God: for He knoweth what is better for us than we do for ourselves.
2. That good is to be determined with respect to the chief good, and true happiness.
3. That good is not always the good of the flesh, or the good of outward prosperity; and therefore certainly the good of our condition is not to be determined by the interest of the flesh, but the welfare of our souls.
4. A particular good must give way to a general good, and our personal benefit to the advancement of Christs kingdom, and the glory of God.
5. This good is not to be determined by the judgment of sense, but by the judgment of faith; not by present feeling, but future profit. That which is not good may be a means to good. If we come to a person under the Cross, and ask him, What! Is it good to feel the lashes of Gods correcting hand? to be kept poor, sickly, exercised with losses and reproaches, to part with friends and relations, to lose a beloved child? he would be apt to answer, No. But this poor creature after he hath been exercised, and mortified, and gotten some renewed evidences of Gods favour; ask Him then, Is it good to be afflicted? Oh yes, I had been vain, neglectful of God, wanted such an experience of the Lords grace. Faith should determine the case when we feel it not. Well then, let us learn to distinguish between what is really best for us, and what we judge to be best. Other diet is more wholesome for our souls than that which our sickly appetite craveth. It is best many times when we are weakest, worst when strongest, all things are good as they help on a blessed eternity, so sharp afflictions are good. (T. Manton, D. D.)
Peters rash judgment
I propound six questions on this.
1. Could it be good for them that Christ should entrench Himself in Mount Tabor, and never go to Jerusalem to be crucified? Lord, grant us not our own wishes when we desire evil unto ourselves; for this apostle unwittingly desired as much mischief to fall upon his own head as the devil could wish.
2. And might not Peter counsel Him without offence against this ignominious death? No, my beloved; for it is not to be excused how he knew not the Scriptures, that this was the course appointed for the redemption of the world. The hungry could not eat their bread until it was broken; we could not quench our thirst with the water of life till it was poured out of His wounds.
3. I ask, if that condition of life be well chosen in this world which appears, as this did to Peter, to be exempted from all affliction? Danger is the best sentinel in the world to make us watch our enemies. Fear is the best warning bell to call us often to prayer. Tribulation is the best orator to persuade us to humility.
4. Where shall the dove rest his foot? If we would be contented with the present state we enjoy, yet all things will change, and though all things should remain as they are, and never change, yet we would never be contented. The sea is a new sea every tide, the earth is a new earth every month, or every quarter at the longest distance, the same mutability whirls us about, and the things that we possess. What content then could Peter take in one hill, though it were furnished with a most desirable vision? How quickly would it have cloyed him to have been long there, like a lark, hopping upon one turf of grass? Though God prepare for us a new heaven, and a new earth, yet He must give us a new heart likewise to delight in them for ever. For it is not the object alone, but the disposition of the soul which receives it, that must make us say, When I awake up after Thy likeness I shall be satisfied with it.
5. Should we call that good which is appropriated to ourselves, and not communicated to many? When every man is his own end, all things will corns to a bad end. Blessed were those days, when every man thought himself rich and fortunate by the good success of the public wealth and glory. Every man thinks that he is a whole commonwealth in his private family. Can the public be neglected and any mans private be secure? It is all one whether the mischief light upon him or his posterity. There are some, says Tully, that think their own gardens and fishponds shall be safe when the Commonwealth is lost.
6. To the last question briefly in a word: Could it be the supreme good of man to behold the human nature of Christ only beatified? Surely, the human nature shining as light as the sun was a rare object, that Peter could have been contented with that, and no more, for his part for ever, yet the resolution of the school holds certain, that blessedness consists essentially in beholding the Divine nature which is the fountain of all goodness, and power; and in the fruition thereof, accidentally it consists in beholding Christs human nature glorified, and in the consequent delectation. These things must not be enlarged now, because I am prevented by the time. (Bishop Hacker.)
Balloon religion
Peter is in ecstasy amid these surroundings. He desires to remain on the Mount. He says in rapture, It is good for us to be here. He would rather remain there for ever, than go down from the mountain and engage in the practical duties of life. But his request is denied him. Sometimes, in revival meetings, you have felt in the same way. There are duties outside of the revival. Longfellow, in one of his poems, pictures a youth, who, in winter, seizes a banner and begins the ascent of a mountain. He gradually leaves behind him the fields, the stores, the workshops, the dwellings, and the neighbours. As he rises higher and higher he shouts, Excelsior. His voice grows fainter and fainter, until heard no more. He has gone so high, that the atmosphere in which he moves has become too thin to sustain life, and he dies. So it is no uncommon thing to see professed Christians taking the banner of the Cross and crying, Hallelujah, Amen, rise higher and higher, emotionally, until they leave behind them this practical world. They lose sight of the duties of every-day life. They are too high up to give much attention to such matters as speaking the truth, keeping their temper, restraining their tongue from slander, and paying their debts. They have become too religious to give much concern to these things. But these persons soon reach an altitude where the atmosphere is too thin for them to live, and they die. It is one thing to be religious on the Mount of Transfiguration, and another thing not to deny our Lord in the world below. Instead of this gushing religion, let us have one that touches the ground. (Irving A. Searles.)
A three-tent heaven
Peter forgot the other disciples, the great world beneath, and the generations yet to come. How narrow and insignificant this proposed heaven, compared with the one seen by the Patmos exile, who beheld a great multitude which no man could number. But Peter is not the only follower of Christ who would be satisfied with a little three-tent heaven. This spirit is the death-warrant of missionary enterprise. What shall be said of a Christian who is satisfied if he can only gain heaven for himself, even if the rest of the world is lost? Away with the idea of a three-tent heaven! (Irving A. Searles.)
Holiness in religious assemblies and in every-day life;
1. The wish Peter here expresses is exceedingly natural.
2. It is seemingly pious.
3. It expresses a desire not altogether free from selfishness.
4. Like other selfish wishes, Peters was mistaken. Not knowing what he said indicates the blind manner in which it was cherished and expressed.
5. We have said enough already to indicate why Peters wish was not gratified. But why, if in form it had to be denied, might it not have been granted in substance? Supposing that Peters main object in wishing to remain there was the better and holier mood which he would have been able to maintain, why might not the spiritual condition have been granted to him, even though the surrounding circumstances could not be perpetuated? The same questions in effect are sometimes asked now. Say some, The Lord is able at once to sanctify you wholly. But to ask why, if God is able to sanctify us, we are not sanctified instantaneously by His power, is very much the same as to ask, why does not God make us other than men? Why does He not change us into things into which He can put whatsoever He pleases, while, for the possession of it, as we have no will in the matter, we shall be entitled to no praise, as for the lack of it we are subject to no blame? The answer is, because He has destined us for something nobler; that, while free to choose the wrong, ours might be the merit of making the right the object of our desires and aspirations, and prayers and strivings, until having, through diligent and untiring effort, gained the victory over evil, and attained to the possession of all that is well-pleasing in His sight, we hear from His lips the eulogy which can never be pronounced on those who are made, only on those who do, and labour, and fight, Well done, good and faithful servant, &c. (W. Landels, D,D.)
The overshadowing cloud
Like the clouds that overhang and surround us, so the sorrows of life come and go, and alternate our days with changeful light and shade. Let us gaze at this cloud overshadowing these apostles, that we may learn something of the clouds that may now and hereafter overshadow our hearts.
I. THE CLOUD OVERSHADOWING THE DISCIPLES.
1. When did it overshadow them? At the moment at which they were witnessing a new and unexpected revelation of the majesty and glory of Jesus. How unlikely that a cloud should then arise!
2. What cloud was it that overshadowed them? It was a cloud of salvation. It came in mercy.
II. THE FEAR OF THE DISCIPLES AS THEY ENTERED THE CLOUD. Why did they fear?
1. Perhaps because it was a cloud.
2. Because there was mystery in the cloud. Their fear implied their deficiency of love.
III. THE VOICE IN THE CLOUD. The voice of God, testifying to them of Jesus. It was the very testimony they needed, and it was vouchsafed to them in answer to the prayer of Jesus. In all the clouds that overshadow us, in all the sorrows that assail us, there is a Divine voice addressing us; and the design of the testimony is to exalt Jesus in our hearts. (W. T. Bull, B. A.)
The cloud
Our whole happiness and power of energetic action depend upon our being able to breathe and live in the cloud; content to see it opening here and closing there; rejoicing to catch through the thinnest films of it, glimpses of stable and substantial things; but yet perceiving a nobleness even in the concealment, and rejoicing that the kindly veil is spread where the untempered light might have scorched us, or the infinite clearness wearied. (J. Ruskin.)
The fear of the disciples
What is meant by the expression as they entered the cloud, will be understood by all of you who have ever climbed to the summit of some high mountain, and may be imagined by those who have seen the lofty peak of some towering hill enveloped in a robe of mist. When, as you stand in the cool air of the mountain-top, the cloud descends upon you, you seem rather to be rising up into it, and as it hides from your view the way you have come, and the wide reach of the surrounding country, you are seized and oppressed with a sense of loneliness and mystery which may well explain what is said of the disciples in the text. And the kind of fear which is here spoken of is just that which is most trying and hardest to bear, that namely of some unknown evil that may befall you in the gloom. We create for ourselves more evils than we are called to endure. We climb the shadows before we reach the hills. To be the slave of presentiments is to deprive life of the pleasure which it was intended to have in store for us, and so to weaken ourselves that when the expected trouble befalls us it crushes and overwhelms us. (J. R. Bailey.)
The voice from the cloud
Is there not rich and consoling meaning to be got out of the fact that the voice spake to the disciples out of the fearful cloud? Does it not show that the cloud itself was the token of the Divine presence? Does it not teach us that the very events and experiences we fear the most may be those which shall most surely bring God nigh to us? The cloud and the voice are inseparably connected in the narrative–the cloud which conceals, and the voice which reveals. It is not that there was a cloud here, and a voice there. It was from the midst of the cloud that the voice came. And, did we but know it, there is a Divine presence in, and a Divine voice issuing from every cloud. Let us learn to be thankful for the cloud, instead of fearful of it, if, without it, we should not hear the reassuring voice. (J. R. Bailey.)
The overshadowing cloud
Think of the cloud as a symbol–
I. OF THE MYSTERIES OF REVELATION AND OF HUMAN LIFE.
II. OF THE SORROW THAT OFTEN VEILS THE PURPOSES OF GODS LOVE, AND YET IS THE KEY TO THE SECRET RICHES OF THAT LOVE. III.. OF DEATH–THE VEIL THAT HANGS BETWEEN US AND THE GREAT HEREAFTER. (J. Waite, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 33. It is good for us to be here] Some MSS. add , It is good for us to be ALWAYS here.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
33. they departedAh! brightmanifestations in this vale of tears are always “departing”manifestations.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass, as they departed from him,…. That is, as Moses and Elias departed from Christ; or “when they began to depart”, as the Syriac version renders it; or “would depart”, as the Arabic and Persic versions; seemed desirous of going, or made some signal or other by which the disciples perceived they were about to go; for, as yet, they were not gone;
Peter said unto Jesus, master, it is good for us to be here, let us make three tabernacles, one for thee, and one for Moses, and one for Elias; [See comments on Mt 17:4]
not knowing what he said, nor “what to say”, as Mark observes, being in a surprise, and not in a situation to consider and weigh things well, whether what he said was right and proper, or not;
[See comments on Mt 17:4]
Fuente: John Gill’s Exposition of the Entire Bible
As they were departing from him ( ‘ ). Peculiar to Luke and another instance of Luke’s common idiom of with the articular infinitive in a temporal clause. This common verb occurs here only in the N.T. The present middle voice means to separate oneself fully (direct middle). This departing of Moses and Elijah apparently accompanied Peter’s remark as given in all three Gospels. See for details on Mark and Matthew.
Master () here,
Rabbi (Mr 9:5),
Lord (, Mt 17:4).
Let us make (, first aorist active subjunctive) as in Mr 9:5, but Mt 17:4 has “I will make” (). It was near the time of the feast of the tabernacles. So Peter proposes that they celebrate it up here instead of going to Jerusalem for it as they did a bit later (Joh 7).
Not knowing what he said ( ). Literally,
not understanding what he was saying (, regular negative with participle and , present indicative retained in relative clause in indirect discourse). Luke puts it more bluntly than Mark (Peter’s account), “For he wist not what to answer; for they became sore afraid” (Mr 9:6). Peter acted according to his impulsive nature and spoke up even though he did not know what to say or even what he was saying when he spoke. He was only half awake as Luke explains and he was sore afraid as Mark (Peter) explains. He had bewilderment enough beyond a doubt, but it was Peter who spoke, not James and John.
Fuente: Robertson’s Word Pictures in the New Testament
As they were departing [ ] . Lit., in their departing. The verb only here in New Testament. The whole sentence is peculiar to Luke’s narrative.
Master. See on ch. Luk 5:5.
Let us make. See on Mt 17:4.
Tabernacles. See on Mt 17:4. “Jesus might have smiled at the naive proposal of the eager apostle that they six should dwell forever in the little succoth of wattled boughs on the slopes of Hermon” (Farrar).
Not knowing what he said. Not implying any reproach to Peter, but merely as a mark of his bewilderment in his state of ecstasy.
Fuente: Vincent’s Word Studies in the New Testament
1) “And it came to pass,” (kai egeneto) “And it happened,” occurred, or came to be.
2) “As they departed from him,” (en to diachorizesthai autous ap autou) “When they parted from them,” when Moses and Elijah disappeared or went away in their glory bodies; while they were parting from them.
3) “Peter said unto Jesus, Master, it is good for us to be here:” (eipen ho Petros pros ton lesoun) “Peter said directly to Jesus,” (epistata kalon estin hemas hode einai) “Master it is ideal for us to be here,” in this place, in this mountain privately, Mar 9:5.
4) “And let us make three tabernacles;” (kai poiesomen skenal treis) “And let us make three tents,” three private tents, Mar 9:5.
5) “One for thee, and one for Moses, and one for Elias:” (mian soi kai mian Mousei kai mian Elis) “One for you, and one for Moses, and one for Elias,” or Elijah, Mar 9:5. Mar 9:6 adds, “For he (Peter) wist not what to say; for they were sore afraid,” It has been supposed that Peter made this proposal to keep the celestial guests from going away.
6) “Not knowing what he said.” (me eidos ho legei) “Not perceiving or realizing the implications of what he said,” that equal honor, esteem, or praise should be given to Moses, Elias, and Jesus, making Jesus only an esteemed, ideal man. This is so similar to the desire that the mother of Zebedee had for her two sons to sit on the right and left of Jesus, in intimate relation, in the kingdom era of Jesus, Mat 20:20-21. Yet there is resurrection power and saving power in one person only, Act 4:11-12.
Fuente: Garner-Howes Baptist Commentary
(33) Master.The same word as before, in Luk. 5:5; Luk. 8:24, where see Notes.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And it came about that as they were parting from him, Peter said to Jesus, “Master, it is good for us to be here, and let us make three booths, one for you, and one for Moses, and one for Elijah”, not knowing what he said.’
The splendour of the scene so disoriented Peter that when he saw Moses and Elijah departing he cried out in disarray, “Master, it is good for us to be here, and let us make three booths, one for you, and one for Moses, and one for Elijah.” The reference to booths might have had in mind what was done on the Feast of Booths (Tabernacles) when booths were built for the seven day feast, a feast of joyous celebration of harvest, and of expectancy for the coming year, and having eschatalogical significance (Zec 14:16). He may have been thinking of setting up a permanent divine revelation here on the mountain, (men have always loved holy mountains). Or it may have been an attempt to prevent the two leaving by offering shelter so that they could continue with them for a while. This is suggested by the context, ‘as they were parting from Him’. Or his intention might have been to hide the unbearable glory. Or possibly he hoped that by retaining Moses and Elijah, both figures who testified to Jesus, together with Jesus Himself in His glory, people might come and worship there and come to a deeper knowledge of Who Jesus was, in the same way as they had. What a source of revelation that would be, Jesus, Moses and Elijah. All the religious questions that people had could be solved by impeccable sources. Whichever way it was it is clear that Peter recognised the huge value to him and his fellow disciples of what they were seeing and experiencing, to such an extent that he did not want it to end. Perhaps also he saw it as a way of keeping Jesus safe from the suffering He had mentioned. But we are specifically told that he did not know what he was doing. (He did not know what he was talking about). For by his intended actions he was putting Moses and Elijah on a par with Jesus, and that could not be, as God now made clear Peter was as impetuous as ever.
Again we have one of those indications of the genuineness of the story. No one in the early church would have invented something like this about Peter (compare Mar 9:4-6; Mat 17:4).
Fuente: Commentary Series on the Bible by Peter Pett
The Light of the Word (9:33-36).
The Jews walk on blindly, seeking signs and coming under the condemnation of these men of old for not responding to Jesus’ words, but in contrast His disciples are to become lamps revealing and receiving the light of God, and are not to be concerned with signs but only with seeking single-heartedly His light though His words. And He promises that if their eyes are single and are fixed on God then their eye will be like a lamp lit by God (Luk 9:34), and they will thus be filled with His light and themselves become lamps shining out to others (Luk 9:33 compare Rev 1:12; Rev 1:20; Rev 2:1).
In the chiasmus of this Section this passage parallels that of the calling of the three unknown disciples who are called to proclaim the Kingly Rule of God (Luk 9:57-62). They were called to singleness of purpose. They were called to follow the Lord, and keep their eye on Him, and proclaim the Kingly Rule of God to the world. Here all disciples are called to the same. They are to be a light in the world, because they have received His light, and they are to keep themselves continually filled with His light by their eye being single, and being open to Him and His words. They are thus themselves openly to experience and manifest that light.
The emphasis here is on receiving the light of life (Luk 9:34) and thus themselves becoming a light (Luk 9:33; Mat 5:16). They will then be openly manifested like a city that is set on a hill, and like a light shining before men (Mat 5:15-16). And then the emphasis moves to the single eye, through which that light will be continually renewed by the eye being fixed on Him and His words, because He is the light of the world. If the eye is fixed on Him they will be filled with light. If their eye is fixed elsewhere they will receive only darkness. So the burning question is whether that eye will be focused to receive light or darkness. If the eye receives light by being steadfastly fixed on Jesus and His words, and on the Kingly Rule of God, then the whole life will be filled with light, and lived in light, and lived out in light, but if the eye receives only darkness because it is set elsewhere, then life will be lived in the dark (they will be like the Scribes and Pharisees described in the following verses). As Jesus puts it in Joh 8:12, ‘I am the light of the world, he who follows Me will not walk in darkness but will have the light of life.’ Here He indicates that the eye is to be fixed on Himself, while at the same time saying that through it they will receive within them the light of eternal life.
This thought is prominent in the New Testament. God is light and in Him there is no darkness at all (1Jn 1:5). Thus those who would have fellowship with God must come to the light. They must let it shine on their lives, revealing their sin, so that they can then come for it to be cleansed (1Jn 1:7; Joh 3:18-21). And God’s light has especially come into the world through Jesus (Joh 8:12; 2Co 4:4-6). As men see Him and recognise in Him the One Who is God’s light, and then respond to Him, His life enters them and they receive the light of life (Joh 8:12). From then on they are to walk in that light (1Jn 1:7) and are to let it be revealed through them (Mat 5:16). And they are to be sure that it is constantly renewed by their eye being fixed solely on Him and His words. The result will be that they will be filled with light, and their light will shine out to others.
The connecting thought with the Lord’s Prayer is that by walking in His light, and ourselves being His lights, and by following Him, we will not be brought by Him into testing, but will be delivered from Evil One. The connecting thought with the previous passage is that those whose eyes are on Him and respond to His word do not come under the condemnation of those of old, and will have no fear of the Evil One, because they walk in light whereas he rules over the tyranny of darkness, and that heeding the words of the greatest Teacher of them all is absolutely vital. The connecting thought with what follows is that the Scribes and Pharisees have their eyes fixed otherwise than on Him, and will therefore suffer the woes that come to those who are in darkness.
Analysis.
a “No man, when he has lighted a lamp, puts it in a cellar, nor under the corn measure, but on the stand, so that those who enter in may see the light” (Luk 9:33).
b “The lamp of your body is your eye. When your eye is single, your whole body also is full of light, but when it is evil, your body also is full of darkness” (Luk 9:34).
c “Look therefore whether the light that is in you is not darkness” (Luk 9:35).
b “If therefore your whole body is full of light, having no part dark, it will be wholly full of light “ (Luk 9:36 a).
a “As when the lamp with its bright shining gives you light” (Luk 9:36 b).
Note that in ‘a’ the lamp is to shine out to give light, and in the parallel the lamp with its bright shining gives light. In ‘b’ the body is to be full of light and in the parallel is thought of as being so. Central in ‘c’ is to ensure that the light that is in us is not darkness. We are not to be children of darkness.
Fuente: Commentary Series on the Bible by Peter Pett
The voice from heaven:
v. 33. And it came to pass, as they departed from Him, 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.
v. 34. While he thus spake, there came a cloud and overshadowed them; and they feared as they entered into the cloud.
v. 35. And there came a voice out of the cloud, saying, This is My beloved Son: hear Him.
v. 36. And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen. Moses and Elijah, having spoken those things for which they were sent, departed to make way for a still greater manifestation of glory. But in the interval, while they were withdrawing, Peter regained full consciousness for a moment, though he was still dazed with the wonder of what he had seen. He was filled with a peculiar ecstasy, with the joy characteristic of the great festivals of the Jews, especially of that of the Feast of Tabernacles. He was loath to see the visitors from heaven depart, and therefore proposed to build three tabernacles, one for Christ, one for Moses, and one for Elijah, that the communion thus begun might continue indefinitely, and the disciples might be witnesses of the heavenly glory for an indefinite length of time. But, as the evangelist says, Peter was not clear in his mind as to what he was really saying. The entire happening on the Mount of Transfiguration was for Christ a taste and pledge of the glorification which should be His after His final great Passion. For the disciples it was to be a strengthening of their faith in view of the days through which they would be obliged to pass, days of severest trial and tribulation. But to all that believe in Christ and share the persecutions which come upon the believers for His sake, the future transfiguration and glorification is here pictured. “This revelation shows that this life is nothing in comparison with that to come, which will surely fall to the lot of those that have died to the world in Christ. And we owe it to God to thank Him with sincere praise that He thus far humiliated Himself to reveal such glory to us, and that He wanted to make us sure of the hope of the life to come by means of such a beautiful, open, and mighty revelation.”
While Peter was still speaking these words, there came a cloud, not a dark and dreary mass, but one refulgent with heavenly brightness. So obvious was this feature that the poor, sinful mortals instinctively shrank back and were filled with fear as they entered into the cloud. Here was such a cloud of glory as that which filled the Most Holy Place of the tabernacle and the Temple when the Lord wanted to speak to the children of Israel. But whereas in those days there was only the lid of the ark of the covenant that served as a type of the things to come, now the great Mercy-seat Himself was in the midst of the cloud of God’s glory, surrounded with heavenly brightness. And now came the revelation of God the Father, who spoke out of the cloud as a witness for His Son: This is My Son, the Chosen One; hear Him, give obedience to Him. Hereby the prophetic dignity of the High Priest of the New Testament was raised above even that of the elect prophets of old. Beside Him even the highest, greatest, and best of mortals falls away into insignificance: Jesus must be all in all. As soon as the voice had been heard, Jesus was found alone and in His former lowly appearance, that of a servant. All traces of the heavenly glory had been removed. But the disciples had heard what they were to do. They had the Word of Jesus, the Word of the Gospel; this they should hold fast, to this they should render obedience. We Christians need not worry because the bodily presence of Christ has been removed from us; for we also have the Word and Jesus in the Word in all the glory of His wonderful love unto our salvation. In obedience to a command of Christ the three disciples kept silence concerning this wonderful revelation in those days. They did not speak of this experience until after the resurrection of Christ.
Fuente: The Popular Commentary on the Bible by Kretzmann
33. ] while they were departing with a desire to hinder their departure.
. ., from fear and astonishment , Mark.
Fuente: Henry Alford’s Greek Testament
Luk 9:33 . While the two celestials were departing Peter made his proposal, to prevent them from going. , etc., not knowing what he said; an apology for a proposal to keep the two celestials from returning to heaven.
Fuente: The Expositors Greek Testament by Robertson
as they departed = in (Greek. en. App-104.) their departing. Peculiar to Luke, here. The verb diachbrizomai Occurs only here in N.T.
Master. Greek. epistates. App-98. Used only of Christ, as having authority. tabernacles. Compare Mat 17:4.
knowing. Greek oida. App-132. Not the same word as in Luk 9:11.
Fuente: Companion Bible Notes, Appendices and Graphics
33.] while they were departing-with a desire to hinder their departure.
. ., from fear and astonishment- , Mark.
Fuente: The Greek Testament
it is: Psa 4:6, Psa 4:7, Psa 27:4, Psa 63:2-5, Psa 73:28, Joh 14:8, 2Co 4:6
and let: Mat 17:14, Mar 9:5, Mar 9:6
not: Mar 10:38
Reciprocal: 1Ki 17:1 – Elijah Mat 7:13 – at Mat 17:3 – Elias Mat 17:4 – answered
Fuente: The Treasury of Scripture Knowledge
A MISTAKEN VIEW
It is good for us to be here.
Luk 9:33
What St. Peter meant when he uttered these words, It is good for us to be here, what the feelings were which prompted him to use them, it is, of course, impossible for us to say. Holy Scripture makes but one short, significant comment on the impetuous disciples wordswith that comment let us rest satisfiedNot knowing what he said!
But even as St. Peter uttered the words in an ecstasy, so are those words being echoed on all sides, by lips which know not what they say. It is good to be here. Here let us build up tabernacles.
I. No continuing city.A man has hosts of friends, is genial and popular, and made welcome everywhere. The pleasures, the excitements of the world, are freely offered to him, and gladly seized. He says, It is good to be herevery good; I only wish I could always be here. Well, the years roll onchanges comereverses overtake himthe friends who flocked about him in his prosperity vanish. He, the same one who used to say, It is good to be herewho dreaded the time when he would have to bid farewell to the worldis weary of everything, and longs for the end. Ah! in a state in which we have no continuing city, who would say It is good always to be here?
II. The world not good.There are some who, in their love for the world, are saying, It is good for us to be here. The world, and the things of the world, are very dear to uswe care for nothing else. Ah! God open their eyes before the storm break that shall lay their earthly tabernacle in ruins.
III. Where it is good to be.There are others who would tarry for ever on the mount of transfiguration with their Lordwho dread the daily strife of tongues; the worlds sneers, and scoffs, and hardness, and unbelief. Many of us would fain escape the shame and offence of the cross. But our work lies where that offence daily meets us; and thither Gods voice calls us. There let us be foundour loins girded, our lamps burningwhen the Master comes.
Rev. J. B. C. Murphy.
Illustration
St. Peter saw quickly enough it was good to get a sight of Gods glory. So it is. David saw the same from the lovely shining starsthey told him of the power of the Maker. When I consider the heavens, the work of Thy fingers, the sun and moon what is man, that Thou art mindful of Him? A God so great to look upon and care for so small a thing as I! It was good for St. Peter and St. James and John to know Jesus as God and see His glory. It will be good for us to climb the upward path of difficulty, and on the mountain-top to see God too. We do not all see Him the same way, but His glory is revealed in so many things all around that we cannot miss the sight if we only look for it. If we miss seeing how great and glorious God is, then it is because we use our eyes wrongly or we do not look for Him. Let us make three tabernacles. Thats where St. Peter made a mistake; he meant Let us stay here!
Fuente: Church Pulpit Commentary
3
As they departed. That is, the conversation was ended and the guests were preparing to leave. Peter wanted to detain them and proposed that provision be made for housing them. Not knowing what he said. He did not realize that beings from the unseen world would not dwell in material tabernacles.
Fuente: Combined Bible Commentary
Luk 9:33. As they were parting. This particular, peculiar to Luke, explains the language of Peter. He wished to detain the two representatives of the Old Covenant. The statement: not knowing what he was saying (lit., saith). Even with the explanation, Peters suggestion was not well considered.
Fuente: A Popular Commentary on the New Testament
Peter appears to have wanted to prolong this great experience, but his suggestion was inappropriate. By offering to build three shelters Peter put Jesus on the same level as Moses and Elijah. Moreover by suggesting their construction he was perhaps unconsciously though nonetheless effectively promoting a delay of Jesus’ departure to Jerusalem. He naturally viewed Jerusalem as a place to avoid in view of the possibility of danger there. Peter may have thought that the kingdom had arrived and there was no reason for Jesus and His disciples to go to Jerusalem. The booths he suggested building were probably those that the Jews erected at the yearly feast of Tabernacles to commemorate the wilderness wanderings and to anticipate the messianic kingdom (Lev 23:42-43; Neh 8:14-17; Zec 14:16-21).
"Peter suggested that they build three booths probably because of the prophecy in Zec 14:16 that the Feast of Tabernacles (Booths) would be celebrated when Christ reigns on the earth. Apparently Peter thought that with Moses, Elijah, the three disciples, and Christ all present, this must be the beginning of the earthly kingdom." [Note: Bailey, p. 121.]