5<\/strong>. And Peter<\/em> ] Eager, ardent, impulsive as always. This proposal he made as the mysterious visitants were being parted from Him (Luk 9:33<\/span>). It was for him too brief a converse, too transient a glimpse and foretaste of the heavenly glory.<\/p>\n it is good for us to be here<\/em> ] “Better, as no doubt he felt, than to be rejected of the Jews, better than to suffer many things of the Elders and Chief Priests and Scribes and be killed” (Mat 16:21<\/span>). Trench’s Studies<\/em>, p. 202.<\/p>\n three tabernacles<\/em> ] Three booths of wattled boughs, like those of the Feast of Tabernacles. It seemed to him that the hour for the long-looked-for reign had come. From the slopes of Hermon he would have had the Laws of the New Kingdom proclaimed, so that all men might recognise the true Messiah attended by the representatives of the Old Dispensation.<\/p>\n And Peter answered and said to Jesus<\/strong>,…. He addressed himself to him, as being more familiar with him; as also because he was the principal person: wherefore he says,<\/p>\n master, it is good for us to be here<\/strong>: the company and conversation were exceeding agreeable to him and his fellow disciples; and the glory that Christ appeared in surpassed every thing they had seen before:<\/p>\n and let us make three tabernacles<\/strong>; or, as the Syriac, Arabic, and Ethiopic versions read, “and we will make”, c. expressing not a petition, but a resolution to which the Persic version premises, “if thou wilt give us commandment”; submitting it to the will of Christ:<\/p>\n one for thee, and one for Moses, and one for Elias<\/strong>;<\/p>\n [See comments on Mt 17:4]<\/span>.<\/p>\n Answered. Though no question had been asked him : but the Lord ‘s transfiguration was an appeal to him and he desired to respond.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And Peter answered and said unto Jesus,”<\/strong> (kai apokritheis ho Petros legei to lesou) “And responding (to what he had seen and heard) Peter said to Jesus,”<\/p>\n 2) “Master, it is good for us to be here:<\/strong> (hrabbi kalon estin hemas hode einai) “Rabbi (Hebrew master, or teacher) it is ideal for us to be here,” beholding such glory. Peter used the formal secular Hebrew term “Rabbi” to address Jesus, not the Gk. kurios or a spiritual Lordship nature, 1Co 12:3<\/span>, thus showing Peter’s turn toward the secular side of life.<\/p>\n 3) ”Let us make three tabernacles;”<\/strong> (kai potesomen treis skenas) “Let us make three tents,” tabernacles, or three private temporary dwellings. Peter was so often too hasty, foolish, “quick on the trigger,” poor in judgement, Pro 29:20<\/span>.<\/p>\n a) “One for thee,”<\/strong> (soi mian) “One for you,” as Rabbi-master. Peter did not seem to realize that the name of Jesus should be above every name, in honor of worship, Php_2:9; Col 3:17<\/span>.<\/p>\n b) “And one for Moses,”<\/strong> (kai Mousei mian) “And one for Moses,” the Lawgiver, Joh 1:17<\/span>; Joh 7:19<\/span>; Gen 19:1<\/span>, who also built an house (program of worship) not so great as the house or church that Jesus built, 1Ti 3:15<\/span>; Heb 3:5-6<\/span>. <\/p>\n c) “And one for Elias.” <\/strong>(kai Elias mian) “And one for Elias or Elijah,” the great prophet of Israel, the person many thought Jesus to be, Mar 8:28<\/span>. They may have felt that Moses and Elias would come back to earth again.<\/p>\n (5) Master.<\/strong>St. Mark, after his manner, gives the Hebrew Rabbi for the Lord of St. Matthew, and the Master of St. Luke.<\/p>\n ‘And Peter answers and says to Jesus, “Rabbi, it is good for us to be here (or ‘it is good that we are here’). And let us make three booths, one for you, one for Moses and one for Elijah.” For he did not know what to answer for they were filled with a dread sense of awe (were dreadfully afraid).’<\/p>\n If anything confirms the genuineness of the account it is this. As always Peter could not keep quiet. James and John could watch in silent awe, but not Peter. And when he did speak it was with the vain babbling of a man overcome by an ‘out of this world’ experience. But he clearly did not see it as ‘out of this world’ or as a ‘vision’ because otherwise he would not have spoken of erecting three booths for them (out of branches and leaves). To him at least they were real live persons. How he must have cringed when he thought of what he had said later, and how typical of him that he did not attempt to hide the truth. No one would later have invented this of Peter (Mark excuses him with ‘he did not know how to respond to the situation’). And interestingly he called Jesus ‘Rabbi’ (‘my revered teacher’), the tender word by which he knew Him, another touch of authenticity. In the circumstances it was incongruous. Only Peter’s familiarity with Jesus could have produced it. He called Him that because he always called Him that. An inventor in such circumstances would have introduced ‘Lord’ or ‘Son of Man’. But there may well also be an indication here that Peter saw here three of the great teachers of Israel.<\/p>\n It may also be that there was relief in his words. His spirit had rebelled against the idea of the Master suffering, and it must have come home to him that now perhaps it would not be after all. With Moses and Elijah here things would be very different. Even the Scribes would see that. (How often we struggle within ourselves against what God has willed).<\/p>\n The idea behind the building of the booths would appear to be in order to keep Jesus’ two companions on earth for a while. He may have thought in terms of them being able to spend time with them, providing a foretaste of heaven, or even of what a testimony this would present to the Pharisees. And what a source of teaching for the world – Jesus, Moses and Elijah! It would be natural for him to think that now that Elijah had finally come, and had come with Moses, men would surely flock and believe.<\/p>\n (But they had not so flocked and believed when they were on earth. Nor on the whole did men permanently flock and believe under John the Baptiser and Jesus. Peter did not know men’s hearts as Jesus did. How like us he was. What we would give to have Moses and Elijah present with us, preaching in our churches. But we have God with us. What want we more? When men like them do come they will be treated summarily – Revelation 11<\/span>).<\/p>\n ‘And they were filled with a dread sense of awe and fear.’ We are so used to the Transfiguration scene that it may no longer fill us with awe. But if we pause for a moment and think about it perhaps the awe will overtake us. They had come up unsuspectingly into the mountain with Jesus and suddenly this immense change had taken place in Him, something brighter and more glorious than the sun in its splendour, together with a sense of extreme whiteness, of awful holiness and purity. And then two of the greatest men ever known, as far as the Jew was concerned, had appeared there with them talking with the glorified Jesus. No wonder it was all too much and turned Peter into a babbler. John would later say, ‘and we beheld His glory, the glory of the only son of the Father, full of grace and truth’ (Joh 1:14<\/span>). But that was after later reflection.<\/p>\n We should note how often Mark speaks of Jesus followers being ‘afraid’ or ‘awestruck’. They were afraid when they realised how He had stilled the storm at a word (Mar 4:41<\/span>). They were afraid when they saw Him walking on the water (Mar 6:50<\/span>). They were afraid when they saw His glory here. They were afraid when He spoke to them of His coming suffering, death and resurrection (Mar 9:32<\/span>). They would be afraid at the way that Jesus seemed to be pressing on towards Jerusalem (Mar 10:32<\/span>). And the women would be afraid when they learned of His resurrection (Mar 16:8<\/span>). All these were experiences which took them away from the ordinary, and from what they could understand. Their fear was a sign of how human and inadequate they were. But it was also a sign of their appreciation of what they saw or heard. They recognised that they were in the presence of the divine, and they were afraid and filled with awe.<\/p>\n The revelation of God:<\/p>\n v. 5<\/strong>. And Peter answered and said to 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.<\/strong><\/p>\n v. 6<\/strong>. For he wist not what to say; for they were sore afraid.<\/strong><\/p>\n v. 7<\/strong>. And there was a cloud that overshadowed them; and a voice came out of the cloud, saying, This is My beloved Son; hear Him.<\/p>\n <\/strong> The effect of this singular experience was such as to put the disciples into a state of ecstasy; they were almost intoxicated with the glory of the singular appearance. They were incidentally in a condition of half-sleep, overcome by the brightness of their transfigured Master. It was while in this state that Peter made the suggestion to Jesus. He was filled with joy as on the great Festival of Tabernacles, when all Israel lived in huts made of branches of trees during the eight days of celebration. If the feeling of elation was to continue as he felt it now, Peter was ready to stay here indefinitely. So he offers to build three tabernacles: one for Jesus, one for Moses, one for Elijah. His idea seems to have been that they might live together in glory, just as Moses did on the mountain of the Lord in the wilderness. Such is the effect which a mere peep, a single glance, into the glory beyond the grave will have on the believers; how much more glorious will the reality be, when Christ Himself will be visible to all believers in eternal transfiguration, and not only Moses and Elijah, but all the thousands of God’s elect will be with Him, converse with Him, and praise Him, world without end! Peter evidently thought that Moses and Elijah had come to stay, that was the explanation he made to himself, and that explains his suggestion. His impulsive nature prompted him to say something, and, as in other cases, his first thought, which he voiced almost mechanically, was not the one that fitted the situation, though it is not to his discredit. He knew not what to say in this instance, for they were literally frightened out of their wits. And the end of the miracle was not yet. It happened, Mark writes, in order to direct the attention to the important incidents, first, that a cloud overshadowed them, a bright and shining cloud enfolded them; and secondly, that a voice came out of the cloud, for God the Father was present in the cloud, His great glory was inside; it was the cloud of the New Testament covenant, 2Pe 1:17<\/span>. The message of admonition which came out of the cloud was: This is My beloved Son; hear Him, render to Him full obedience. That was a sign from heaven such as had never before been witnessed by human eyes. That was such a powerful testimony for the person and work of Christ ‘that the disciples were compelled to admit its emphasis and accept its import. Mark: God distinctly calls attention to the Word of Jesus, demanding for it the close and careful attention of all men, and the obedience which is justly accorded to God’s Word only. Only he that accepts Jesus as the Son of God, begotten of the Father from eternity, beloved of God even in His state of humiliation, and he that thereupon is obedient to the Word of the Gospel, and puts his full trust in that alone, will be received by God into sonship. But to him the full glory of heaven will be revealed, in a measure even here in the Gospel of salvation, whose content is Jesus, and afterward with the full burst of beauty and radiance, from the throne of the Lamb. “This appearance shows that the present life is nothing in comparison with the future one, which will most surely come upon us that are, in Christ, dead to the world. And we owe it to God that we thank Him with great praise that He has condescended in His great goodness to reveal this to us, and that by this beautiful, open, and powerful revelation He intended to make us sure of the hope of eternal life.”<\/p>\n Mar 9:5<\/span><\/em><\/strong>. <\/strong>It is good for us to be here:<\/em><\/strong><\/strong> To stay here. <\/em>Heylin. Who observes, “I understand it of staying, <\/em>from the proposal which Peter makes of setting up tents for their continuance there.” <\/p>\n 5 And Peter answered and said to 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 5. See Trapp on “<\/em> Mat 17:4 “<\/em> <\/p>\n Mar 9:5<\/span> . , Rabbi: each evangelist has a different word here. , etc. On this vide<\/em> notes in Mt. : let us<\/em> make, not let me<\/em> make as in Mt. ( vide<\/em> notes there). , etc.: Moses now comes before Elijah.<\/p>\n answered and said. See note on Deu 1:41. <\/p>\n Master = Rabbi. App-98. Not the same word as in Mar 9:17. <\/p>\n Mar 9:5. , and let us make) So also, and let us make, Luk 9:33. , and so therefore, represents the alacrity of mind on the part of Peter: or else the particle is that of the Evangelists, who join together two short speeches of Peter; comp. , ch. Mar 3:22; Luk 7:16, or even Mat 8:13; Joh 13:13.<\/p>\n it is: Exo 33:17-23, Psa 62:2, Psa 62:3, Psa 84:10, Joh 14:8, Joh 14:9, Joh 14:21-23, Phi 1:23, 1Jo 3:2, Rev 22:3, Rev 22:4 <\/p>\n Reciprocal: Dan 8:17 – I was Mat 17:4 – answered Luk 9:33 – and let<\/p>\n AN IMPETUOUS ANSWER<\/p>\n And Peter answered and said to Jesus, Master, it is good for us to be here.<\/p>\n Mar 9:5<\/p>\n Certainly, as far as we can judge, this is an instance in which silence would have been much better than words. It was childish to speak. For what he said was both ill-timed and ill-advised. There are many occasions in which silence is the truest wisdom and the best eloquence. This, for instance, was a case in pointfor he wist not what to say; for they were sore afraid; and when you are afraid it is often best not to speak. The expression of the feeling will act back upon the feeling and increase it. There is great force at such times in the counsel: Be still, and know that I am God!<\/p>\n I. What is the moral?<\/p>\n (a) Outward things have very little to do with the inner life. They spring from different sources, and they run in separate channels. No external advantages will ever make a man wise, or good, or happy. You utterly mistake it, if you think that the heart can be so influenced from anything without. If you talk with saints, if you company with angels, if you wear heavens dress, if you saw God, it would not do it.<\/p>\n (b) The work is within. Only the Holy Ghost can make things heavenly. God will put contemptibleness upon human thought, and cross the hands of mans expectation. The very men who were still men, and nothing but men, and merely children at the Transfiguration, were more than men after Pentecost. Then, their prisons and their miseries gave them an elevation, and a tone, and a joyous influence, which that wonderful mount utterly failed to give.<\/p>\n II. A change must pass over a man before he can go to heaven.If St. Peter was what he was in the Transfiguration, what should you and I be at this moment in heaven? How inappropriate would be our words! how incapable our power! how discordant our sentiments! I have no doubt we should be afraid; we should be ashamed; we should make mistakes; we should speak foolishly; we should misuse our occasionjust like St. Peter. No wonder that there is so much teaching, and so much discipline; so much to empty, and so much to purify in life; seeing we want so much to make us capable of, and to adapt us for, the places whither we are going.<\/p>\n III. Take care lest you run into exactly St. Peters error.He thought that it would certainly be good to be in a place where, assuredly, it would have turned out very badly for him if he had continued. One of you has been leading for some time a very calm and meditative life. It has been almost like sitting at the feet of Jesus till it has grown into a pleasure, which amounts almost to a necessity to your feelings to be quiet. When, presently, a call comes for more active exercise, you shrink back from the contrast. You feel, This calm so suits my soulwhy should I go down again into that plain?<\/p>\n Illustration<\/p>\n No doubt there was much in this saying which cannot be commended. It showed an ignorance of the purpose for which Jesus came into the world, to suffer and to die. It showed a forgetfulness of his brethren, who were not with him, and of the dark world which so much needed his Masters presence. Above all, the proposal which he made at the same time to build three tabernacles for Moses, Elias, and Christ, showed a low view of his Masters dignity, and implied that he did not know that a greater than Moses and Elias was there. In all these respects the Apostles exclamation is not to be praised, but to be blamed. But having said this, let us not fail to remark what joy and happiness this glorious vision conferred on this warm-hearted disciple. Let us see in his fervent cry, It is good to be here, what comfort and consolation the sight of glory can give to a true believer.<\/p>\n 5<\/p>\n Peter had a feeling of hospitality and wished to provide for the guests, which indicates they had the appearance of men who could be cared for in earthly housing.<\/p>\n Verse 5 <\/p>\n Tabernacles; tents; in this case, perhaps, such structures for shelter as might be made from branches of trees.<\/p>\n Mark explained Peter’s blunder in Mar 9:5 in Mar 9:6. He did it more fully than Luke did. Matthew did not give a reason for Peter’s words. Again Peter opposed Jesus’ sufferings and death, though he was not fully aware of what he was doing (cf. Mar 8:32). He evidently believed that Jesus was going to set up His kingdom immediately (cf. Act 1:6).<\/p>\n And Peter answered and said to 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. 5. And Peter ] Eager, ardent, impulsive as always. This proposal he made as the mysterious visitants were being parted from Him … Continue reading “Exegetical and Hermeneutical Commentary of Mark 9:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24530","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24530","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24530"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24530\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24530"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24530"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24530"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"