Mark 9:5
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.
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(5) Master.—St. Mark, after his manner, gives the Hebrew “Rabbi” for the “Lord” of St. Matthew, and the “Master” of St. Luke.

9:1-13 Here is a prediction of the near approach Christ's kingdom. A glimpse of that kingdom was given in the transfiguration of Christ. It is good to be away from the world, and alone with Christ: and how good to be with Christ glorified in heaven with all the saints! But when it is well with us, we are apt not to care for others, and in the fulness of our enjoyments, we forget the many wants of our brethren. God owns Jesus, and accepts him as his beloved Son, and is ready to accept us in him. Therefore we must own and accept him as our beloved Saviour, and must give up ourselves to be ruled by him. Christ does not leave the soul, when joys and comforts leave it. Jesus explained to the disciples the prophecy about Elias. This was very suitable to the ill usage of John Baptist.No fuller - Rather, no "scourer." The office of the person here mentioned was to "scour" or "whiten" cloth; not to "full" it, or to render it thicker.CHAPTER 9

Mr 9:1-13. Jesus Is Transfigured—Conversation about Elias. ( = Mt 16:28-17:13; Lu 9:27-36).

See on [1462]Lu 9:27-36.

See Poole on "Mark 9:2"

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 Matthew 17:4.

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.
Mark 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.

5. And Peter] Eager, ardent, impulsive as always. This proposal he made as the mysterious visitants were being parted from Him (Luke 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” (Matthew 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.

Mark 9:5. Καὶ ποιήσωμεν, and let us make) So also, and let us make, Luke 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. Mark 3:22; Luke 7:16, or even Matthew 8:13; John 13:13.

Verse 5. - Peter answereth, and saith to Jesus. We learn from St. Luke 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. Luke 9:32 says that Peter and his companions "were heavy with sleep (βεβαρημένοι ὕπνῳ)." 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 (διαγρηγορήσαντες)." 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. Mark 9:5Answered

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

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