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Mark 9:5

META 1 believes that Humans have needed a platform to transact and convey commercially for some time now. By utilizing blockchain technology and the simple premise of “Peer to Peer” architectures, META 1 has developed a financial system for the first time in millenniums one that favors Humanity. This is what he does in chapter 9, starting with the list in verses 4 and 5 of further advantages of the Jew. This shows us that the discussion in chapter 9 is linked with that of chapter 3:1-8 (this is one of the connections between the related sections of chapters 3-4 and 9-11). We will consider further implications of this in future posts. 5 This is the message we have heard from him and declare to you: God is light; in him there is no darkness at all. 6 If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth. 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation I. THE REVELATION OF THE KING (1—10) A. His person—1—4 B. His principles—5—7 C. His power—8—10 II. THE REBELLION AGAINST THE KING (11—13) A. His messenger rejected—11:1–19 B. His works denied.

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And Peter answereth and saith to Jesus, Rabbi, 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.

Of course, Peter was wrong in this suggestion, and yet it is easy to understand his feelings. It was a glorious thing they had just seen, and how natural it was that he should have desired to prolong such a glorious fellowship. As Erdman said:

Peter is not to be ridiculed; he realized the blessedness of the experience; however clumsily expressed; (and) in spite of his fear, he wished to continue in such blissful companionship.[7]

Peter's desire was like that of many in all generations who experience some glorious achievement or magnificent event and thereafter seek to perpetuate endlessly the glory of that moment. Such a desire, even if it were possible of fulfillment, should not prevail. Life is not designed to freeze some glorious moment like the figures on a Grecian urn. Whatever sweet and precious moments may be provided by life on earth, they can never be permanent; there is always the journey down the mountain; and so it was for the blessed three who participated in the transfiguration.

Peter's failure here was in the supposition that Jesus AND Moses AND Elijah were in some manner a greater authority or more desirable fellowship than that of Jesus alone, a notion that was quickly corrected by the event of the cloud and the voice out of heaven, after which they saw 'Jesus only.' In our own times, the human temptation to mix the word and teachings of Christ with some other system exhibits the same error that Peter made here. It is not Christianity with something else that blesses people; it is Christianity alone.

Tabernacles ... This word was the one used to describe the arbors or booths in which the people of Israel dwelt briefly during the annual feast of Tabernacles; but the exact nature of what Peter here had in mind is unknown.

ENDNOTE:

[7] Charles R. Erdman. The Gospel of Mark (Philadelphia: The Westminster Press, 1966), p. 138.

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.

Answered

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

1. Let us make three tabernacles. Booths, or arbors, made of the branches of trees.
2. One for thee, and one for Moses, and one for Elijah. By thus speaking, Peter placed Jesus upon the same level with Moses and Elijah --all three being worthy of a booth.

Tabernacles; tents; in this case, perhaps, such structures for shelter as might be made from branches of trees.

AN IMPETUOUS ANSWER

‘And Peter answered and said to Jesus, Master, it is good for us to be here.’

Mark 9:5

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 point—‘for 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!’

I. What is the moral?

(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 heaven’s dress, if you saw God, it would not do it.

(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 man’s 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.

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 occasion—just 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.

III. Take care lest you run into exactly St. Peter’s 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 soul—why should I go down again into that plain?’

Illustration

‘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 Master’s 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 Master’s dignity, and implied that he did not know that a greater than Moses and Elias was there. In all these respects the Apostle’s 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.’

Meta Commentary Define

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 'Matthew 17:4'}

Mark 9:5. It is good for us to be here:—To stay here. Heylin. Who observes, 'I understand it of staying, from the proposal which Peter makes of setting up tents for their continuance there.'

Mark 9:5. καὶποιήσωμεν, 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.

See Poole on 'Mark 9:2'

Равви! Буквально «мой господин». Звание, говорящее об уважении и почете, оно давалось иудеями уважаемым учителям. В Новом Завете оно также используется для Иоанна Крестителя (Ин.3:26).

сделаем три кущи Для того, чтобы сделать постоянным пребывание здесь трех прославленных личностей. Возможно также, что предложение Петра отразило его веру в то, что это начинается Тысячелетнее Царство (ср. Зах.14:16).

Mark 9:5_{. , Rabbi: each evangelist has a different word here.—, etc. On this vide notes in Mt.—: let us make, not let me make as in Mt. (vide notes there).—, etc.: Moses now comes before Elijah.}

Meta 1 9 5 Commentary Bible Gateway

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)

answered and said. See note on Deuteronomy 1:41.

Master = Rabbi. App-98. Not the same word as in Mark 9:17.

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

it is

Exodus 33:17-23; Psalms 62:2,3; 84:10; John 14:8,9,21-23; Philippians 1:23; 1 John 3:2; Revelation 22:3,4

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