Mark 9:5

9:5-6 The suggestion to build three shelters as memorials (see Lev 23:33-43; Num 29:12-34) places Moses, Elijah, and Jesus on the same footing. The suggestion ignores Peter’s own earlier confession (Mark 8:29) and the fact that only Jesus had been transfigured (9:2-3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 9:5. Καὶ ποιήσωμεν, and let us make) So also, and let us make, Luk 9:33. Καὶ, 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. καὶ, ch. Mar 3:22; Luk 7:16, or even Mat 8:13; Joh 13:13.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 9:5 . Ῥαββί , Rabbi: each evangelist has a different word here. καλόν , etc. On this vide notes in Mt. ποιήσωμεν : let us make, not let me make as in Mt. ( vide notes there). σοὶ μίαν καὶ Μωσεῖ , etc.: Moses now comes before Elijah.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(5) Master.—St. Mark, after his manner, gives the Hebrew “Rabbi” for the “Lord” of St. Matthew, and the “Master” of St. Luke.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. And Peter] Eager, ardent, impulsive as always. This proposal he made as the mysterious visitants were being parted from Him (Luk_9:33). It was for him too brief a converse, too transient a glimpse and foretaste of the heavenly glory.

it is good for us to be here] “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). Trench’s Studies, p. 202.

three tabernacles] 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Peter answered and said to Jesus,.... He addressed himself to him, as being more familiar with him; as also because he was the principal person: wherefore he says,

master, it is good for us to be here: 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:

and let us make three tabernacles; 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:

one for thee, and one for Moses, and one for Elias; See Gill on Mat 17:4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 5. {See Trapp on "Mat 17:4"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Peter had forgotten that the glorious kingdom of Christ was not of this world, but in heaven only; that himself and the other apostles, clothed as they were with their mortality, could not participate in immortal joys; and that the mansions in the house of the Father are not raised with human hands. He again shewed that he knew not what he said, by wishing to make three tabernacles, one for the law, one for the prophets, and one for the gospel, since these three cannot be separated from each other. (Ven. Bede)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Peter answereth, and saith to Jesus. We learn from St. Luk_9:33 that this happened just as Moses and Elijah were departing. Peter was excited, and there was fear mingled with his excitement. He was bewildered. His first idea was to seek that they might remain, for he saw that they were just preparing to depart. Theophylact says upon this, "Do not say with Peter, "It is good for us to be here;" for it behoves us ever, whilst in the flesh, to be advancing, and not to remain in one stage of virtue and contemplation, but to pass on to other degrees" It is, perhaps, too curious a question to ask how the three disciples knew them to be Moses and Elijah. The same Divine power which presented them with a vision of the other world gave them an intuitive knowledge on the subject. And we may, perhaps, infer from hence that in that world to come there will be not only recognition, but knowledge, at once imparted, of those whose faces we have not seen "in the flesh." St. Luk_9:32 says that Peter and his companions "were heavy with sleep (bebarhmenoi upnw)." It is probable that the Transfiguration took place at night. The whole manifestation would be rendered more conspicuous and striking amidst the darkness and stillness of night. But St. Luke is careful to add, "when they were fully awake (diagrhgorhsantev)." This word might be rendered, "having remained awake." But whichever translation be adopted, the intention of the evangelist is evidently to show that it was not in a dream or a vision of the night that they saw this. It was a great reality, on which they looked with open eyes.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The revelation of God:

v. 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.

v. 6. For he wist not what to say; for they were sore afraid.

v. 7. And there was a cloud that overshadowed them; and a voice came out of the cloud, saying, This is My beloved Son; hear Him.

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. 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."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

5. ἀποκριθείς. See on Mar 8:29 sub fin. Peter’s “answer” was not to words addressed to him, but to facts which appealed to him. Cf. Mar 10:24; Mar 10:51, Mar 11:14, Mar 12:35, Mar 14:48, Mar 15:12. Lk. says that it was uttered as Moses and Elijah were parting from Christ after talking with Him about His exodus from this world. Peter wants them to stay in order that the existing ecstasy may continue.

Ῥαββεί. Mk alone preserves the original Aramaic; cf. Mar 11:21, Mar 14:45, and see on Mar 10:51. In all these places A.V. obscures a characteristic feature. Lk. translates it with his characteristic ἐπιστάτα, Mt. with κύριε.

καλόν ἐστιν. It is a good thing that we are here. “It is a beautiful coincidence. We are very happy, and we can make ourselves useful.” Perhaps he desires that the Master’s sufferings, if they cannot be avoided (Mar 8:32), may be indefinitely postponed. Cette intervention de Pierre, si elle est malavisée, donne à toute l’ épisode le cachet le plus réel (Lagrange).

τρεῖς σκηνάς. He may be thinking of booth-making at the [2079] of Tabernacles, which possibly was being celebrated at this time (Mackinlay); but neither possibility is required to explain Peter’s proposal.

[2079] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mk 1–41; Mar 2:8-23; Mar 3:5 to Mar 11:6; Mar 11:27 to Mar 14:54; Mar 15:6-39; Mar 16:19-20.

καὶ Μωϋσεῖ μίαν καὶ Ἠλείᾳ μίαν. “Not so,” says Jerome; “the Law and the Prophets are now in the tabernacle of the Gospel.” Here Moses is placed before Elijah.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5. ἀποκριθεὶς—answering. That is, responding not to something said, but done. What he said was drawn out not by the words of another, but by the occasion. Μωϋσεῖ … κ. Ἡλείᾳ—Moses and Elijah. Peter would gather from the conversation who the men were. What he proposed to build was three huts, such as could be constructed out of the material found on the mountain. σκηνάς—is the word for any temporary structure.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Answered. Though no question had been asked him : but the Lord 's transfiguration was an appeal to him and he desired to respond.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.