Matthew 17:4

17:4 three shelters as memorials: Peter probably thought that the Kingdom was about to be ushered in with full glory (cp. Acts 1:6), and he desired to memorialize the moment.

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

Mat 17:4. Καλὸν, good) the Hebrew טוב in the first chapter of Genesis.—εἶναι, to be) i.e. to remain. Nay, something very different—καλὸν ἦν, 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]—εἰ θέλεις, if Thou wilt) A good and necessary condition.—τρεῖς, three) not six. The apostles wished to be with Jesus.—Μωσῇ, κ.τ.λ., 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.

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

Mat_17:4. Ἀποκριθ.] see note on Mat_11:25. Taking occasion from what he now saw before him, he proceeded to say.

καλόν ἐστιν κ.τ.λ.] is usually interpreted thus: Amoenus est, in quo commoremur, locus (Fritzsche, Keim); or, what is much to the same effect, it is referredparticularly by Chrysostom, Theophylact, Euth. Zigabenus, Erasmusto 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 ἡμᾶς (not ἡμῖν) and the simple εἶναι (not μένειν); 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 εἰ θέλεις κ.τ.λ., 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 ἡμᾶς is emphatic); accordingly, I would like to erect (ποιήσω, 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 Peters temperament; he would like to make the tabernacles.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 17:4 . ἀποκριθεὶς ὁ Π . Peter to the front again, but not greatly to his credit. καλόν ἐστιν , 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:

Παρὰ τὴν σκιὴν Βάθυλλε

Κάθισον · καλὸν τὸ δένδρον .

Τίς ἆν οὖν ὁρῶν παρέλθοι

Καταγώγιον τοιοῦτον .

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. ποιήσω , deliberative substantive with θέλεις preceding and without ἴνα ; the singular shall I make? suits the forwardness of the man; it is his idea, and he will carry it out himself . τρεῖς σκηνάς : 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.).

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

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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. Afterwards—if we may judge from St. Mark’s account (Mar_9:6), “he knew not what to answer, for they were sore afraid,” or St. Luke’s (Luk_9:33) “not knowing what he said”—he could hardly explain them himself. We may venture to see in the very naïveté 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 Apostle’s 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”?

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

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.

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.

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.

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

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 αρρητα ρηματα, 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. ŒD

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.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Then answered Peter. According to St. Luke, it was when the two Divine prophets were disappearing, or were being withdrawn from sight, that Peter spoke. Bewildered, overcome with joy and astonishment, not knowing what to say (Mark), yet in his excitement and ardour unable to keep silence, he cries to Jesus, Lord, it is good for us to be here; perhaps equivalent to to remain here. He includes Moses and Elias in his eager exclamation. Some commentators confine the reference to the three apostles, as if Peter meant that it was "good" that they were present in order to prepare the necessary habitations. This seems meagre and insufficient. Here were peace, seclusion, safety: might they not last? Was there any need to quit this hallowed spot at once, and lose the heavenly company with which it was blessed? If thou wilt. Even at this supreme moment, he will not set his will in opposition to his Master"s. Let us make (I will make, Revised Version) here three tabernacles (skhnav). Booths, of branches and grass, such as were used by travellers camping out, or such as the people erected when celebrating the Feast of Tabernacles. He speaks of but three shelters, regarding only Jesus and the two prophets, and considering himself and his fellow disciples as mere servitors and attendants, for whom no such provision was needed. In his confusion he thinks that if these three remain, they must have some kind of habitation. Like a child, he would fain prolong indefinitely the joy of this great vision; and with a Jew"s hankering for a conquering Messiah and the permanence of the old covenant, he desired that from that secure mountain top the laws of the kingdom might be issued, and all men might acknowledge the Christ attended and supported by the great lawgiver and prophet. Was there not also a latent hope that thus might be deferred or laid aside that departure to Jerusalem, with its calamitous consequences? But this was not to be. No answer was vouchsafed to Peter"s thoughtless request.

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

Let us make three tents - The words of rapturous surprise. He says three, not six: because the apostles desired to be with their Master.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. Peter answered. The words were spoken as they departed (Luke 9:33). Lord, it is good for us to be here. It is too brief a converse, too transient a glimpse and foretaste of the heavenly glory. He would fain detain these august visitors. Let us make three tabernacles. Three booths of boughs, like those of the Feast of the Tabernacles. It seemed to him that the hour for the long-looked-for reign had come.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. ποιήσω (אBC*), for ποιήσωμεν, which is supported by all the later uncials—the more ancient evidence rightly prevails.

4. ποιήσω. So in 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 σκηναὶ are meant little huts made out of boughs of trees or shrubs, such as were made at the Feast of Tabernacles.

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.

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 ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ. Both Mark and Luke add, that Peter knew not what he said: and Mark—ἔκφοβοι γὰρ ἐγένοντο. 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 καλόν ἐστιν ἡμᾶς ὧδε εἶναι 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, 2Pe 1:15, σκήνωμα and ἔξοδος have just been mentioned before the allusion to this event: see note there.

κύριε = ῥαββεί Mark, = ἐπιστάτα Luke.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. And Peter answered and said to Jesus, Lord, it is good for us to be here: if Thou wilt, I will make here three booths; for Thee one, and for Moses one, and for Elias one.] Mk.: “And Peter answered and saith to Jesus, Rabbi, it is good for us to be here: and let us make three booths,” etc. For the Semitic use of ἀποκριθείς, see Dalm. Words, p. 24. δέ for καί, as often. ἑ͂πεν for λέγει, as often.—Κύριε] see on 8:2. Ῥαββεί occurs again in Mar 10:51, Mar 11:21, Mar 14:45, Mt. retains it only in the last instance.—τρεῖς σκηνάς] The idea apparently is that of prolonging the scene. Mk. adds at the end; “For He did not know what to answer; for they were very afraid.” For Mt.’s omission, see Introduction, pp. xxxiii f.; and cf. the omission of Mar 14:40c The “fear” is postponed by Mt. to a more suitable place in v. 6.

(M)

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

Let us make [ποιησωμεν] . But the best texts read, poihsw, I will make, which is more characteristic of Peter. He would erect the booths himself.

Three tabernacles [σκηνας] . 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.

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