มัทธิว 17:4 วิจารณ์

In this chapter we have, I. Christ in his pomp and glory transfigured (Mat 17:1-13). II. Christ in his power and grace, casting the devil out of a child (Mat 17:14-21). And, III. Christ in his poverty and great humiliation, 1. Foretelling his own sufferings (Mat 17:22, Mat 17:23). 2. Paying tribute (Mat 17:24-27). So that here is Christ, the Brightness of his Father's glory, by himself purging our sins, paying our debts, and destroying for us him that had the power of death, that is, the devil. Thus were the several indications of Christ's gracious intentions admirable interwoven.

That is, so long after Christ's conversation with his disciples at Caesarea Philippi, Peter's confession of him, and the reproof he gave him, upon his intimating that he should suffer and die, and Christ's resentment of it; after he had discoursed about his disciples taking up their cross, and following him; and of men's losing and finding their lives; and after the promise, or prophecy, that he had given out, that some then present should not die, until he came into his kingdom. Mark says the same as here, Mar 9:2 but Luk 9:28 says, it was about an eight days after, which may be reconciled in this manner; Matthew and Mark leave out the day in which Christ delivered the above sayings, and that in which he was transfigured, and so reckon but six days; and Luke takes them both into the account, and makes it eight days, so that they all agree; and it appears, in short, to be that day seven night. Jesus taketh Peter, James, and John his brother: Peter is taken, though he had so lately offended his master; Christ did not bear the offence in mind, but freely forgave him, and still loved him: James was not the brother of our Lord, who was of that name, but the Son of Zebedee; as appears from John being his brother, who was the beloved disciple; these three were all favourite disciples, and were at other times admitted to be with him, when others were not, Mat 26:37. Such a number was taken, as being proper and sufficient to bear witness of the truth of the following account of Christ's transfiguration; and bringeth them up into an high mountain apart. Luke says, to pray; as he was wont to do, in such places. This mountain is generally said to be Tabor; but for what reason does not appear. Christ was going to Caesarea Philippi, when he had that discourse with his disciples, which this account is connected with; and though it was a week after, yet we have no intimation of his removing from these parts, with his disciples; only of his leading them up into a mountain: and quickly after this, we hear of him at Capernaum, which was ten miles from Mount Tabor. Dr. Lightfoot (z) thinks, that this was the mountain, which Caesarea was at the foot of; where formerly, the first idolatry was set up, one of Jeroboam's calves; and now the eternal Son of God is shown, in the confession of Peter, and in the illustrious demonstration of the Messiah. Since the goodly mountain Lebanon, and which was a very high one, was in those parts which Moses had a sight of before he died; why may it not be that, which he now descended upon, to be one of the witnesses from heaven, of Christ's transfiguration? (z) Hor. Heb. in Mar. ix. 2.

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.

Subsequently, fleeing from threatening Jezebel, after one single (meal of) food and drink, which he had found on being awakened by an angel, he too himself, in a space of forty days and nights, his belly empty, his mouth dry, arrived at Mount Horeb; where, when he had made a cave his inn, with how familiar a meeting with God was he received! "What (doest) thou, Elijah, here? " Much more friendly was this voice than, "Adam, where art thou? " For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent-fellow with man-peer, in truth, with peer! For if the eternal God will not hunger, as He testifies through Isaiah, this will be the time for man to be made equal with God, when he lives without food.

What then saith the ardent Peter? "It is good for us to be here." For because he had heard that Christ was to go to Jerusalem and to suffer, being in fear still and trembling for Him, even after His reproof, he durst not indeed approach and say the same thing again, "Be it far from thee;" but from that fear obscurely intimates the same again in other words. That is, when he saw a mountain, and so great retirement and solitude, his thought was, "He hath great security here, even from the place; and not only from the place, but also from His going away no more unto Jerusalem." For he would have Him be there continually: wherefore also he speaks of "tabernacles." For "if this may be," saith he, "we shall not go up to Jerusalem; and if we go not up, He will not die, for there He said the scribes would set upon Him." But thus indeed he durst not speak; but desiring however to order things so, he said undoubtingly, "It is good for us to be here," where Moses also is present, and Elias; Elias who brought down fire on the mountain, and Moses who entered into the thick darkness, and talked with God; and no one will even know where we are." Seest thou the ardent lover of Christ? For look not now at this, that the manner of his exhortation was not well weighed, but see how ardent he was, how burning his affection to Christ. For in proof that not so much out of fear for himself he said these things, hear what he saith, when Christ was declaring beforehand His future death, and the assault upon Him: "I will lay down my life for Thy sake. Though I should die with Thee, yet will I not deny Thee." And see how even in the very midst of the actual dangers he counselled amiss for himself. We know that when so great a multitude encompassed them, so far from flying, he even drew the sword, and cut off the ear of the high priest's servant. To such a degree did he disregard his own interest, and fear for his Master. Then because he had spoken as affirming a fact, he checks himself, and thinking, what if he should be again reproved, he saith, "If Thou wilt, let us make here three tabernacles, one for Thee and one for Moses, and one for Elias." What sayest thou, O Peter? didst thou not a little while since distinguish Him from the servants? Art thou again numbering Him with the servants? Seest thou how exceedingly imperfect they were before the crucifixion? For although the Father had revealed it to him, yet he did not always retain the revelation, but was troubled by his alarm; not this only, which I have mentioned, but another also, arising from that sight. In fact, the other evangelists, to declare this, and to indicate that the confusion of his mind, with which he spake these things, arose from that alarm, said as follows; mark, "He wist not what to say, for they were sore afraid;" but Luke after his saying, "Let us make three tabernacles," added, "not knowing what he said." Then to show that he was holden with great fear, both he and the rest, he saith, "They were heavy with sleep, and when they were awake they saw His glory;" meaning by deep sleep here, the deep stupor engendered in them by that vision. For as eyes are darkened by an excessive splendor, so at that time also did they feel. For it was not, I suppose, night, but day; and the exceeding greatness of the light weighed down the infirmity of their eyes.

You go astray, Peter, just as the other Evangelist attests: you do not know what you are saying. Do not seek three tabernacles. Seek only the tabernacle of the gospel in which the law and the prophets are to be recapitulated. By seeking three tabernacles you appear to be comparing incommensurably the two servants with the one Lord. Seek only the Father and the Son and the Holy Spirit, for in these there is one God, who is to be worshiped in the tabernacle of your heart.

(Verse 4.) But Peter, replying, said to Jesus: Lord, it is good for us to be here. He who had ascended to the mountains does not want to descend to earthly things; but always to persevere in the lofty things. If you wish, let us make here three tabernacles: one for you, one for Moses, and one for Elijah. You are mistaken, Peter, as another evangelist testifies. You do not know what you are saying. Do not seek three tabernacles, for there is one tabernacle of the Gospel, in which the Law and the Prophets are recapitulated. But if you seek three tabernacles, do not compare servants with the Lord, but make three tabernacles: indeed, one for the Father, and the Son, and the Holy Spirit; so that, since they are one divinity, there may be one tabernacle in your heart as well.

Yet art thou wrong, Peter, and as another Evangelist says, knowest not what thou sayest. (Luke 9:33.) Think not. of three tabernacles, when there is but one tabernacle of the Gospel in which both Law and Prophets are to be repeated. But if thou wilt have three tabernacles, set not the servants equal with their Lord, but make three tabernacles, yea make one for the Father, Son, and Holy Spirit, that They whose divinity is one, may have but one tabernacle, in thy bosom.

Peter didn’t know what he was saying, for before the Savior’s Passion, resurrection and victory over death and corruption, it was impossible for Peter to be with Christ and to be permitted into the tents which are in heaven. These things would happen only after the Savior’s resurrection and ascent into heaven.

Excited therefore by these revelations of secret realities, the apostle Peter, spurning the mundane and loathing earthly things, was seized by a certain excess of passion toward a yearning for eternal things. Filled up with the joy of the whole vision, he wished to dwell there with Jesus where he was delighting in Christ’s manifested glory. Thus Peter said, “Lord, it is good for us to be here; if you wish, I will make three booths here, one for you and one for Moses and one for Elijah.” But the Lord did not reply to this suggestion, for it was not wicked but inappropriate, since the world could not be saved except by Christ’s death. And in the Lord’s warning the faith of those who believe is called to account. Among the temptations of this life we should understand that we are to ask for endurance before glory. Good fortune in ruling cannot come before a time of enduring.

Otherwise; At this view of the majesty of the Lord, and His two servants, Peter was so delighted, that, forgetting every thing else in the world, he would abide here for ever. But if Peter was then so fired with admiration, what ravishment will it not be to behold the King in His proper beauty, and to mingle in the choir of the Angels, and of all the saints? In that Peter says, Lord, if thou wilt, he shows the submission of a dutiful and obedient servant. He was wrong moreover, in desiring that the kingdom of the elect should be set up on earth, when the Lord had promised to give it in heaven. He was wrong also in forgetting that himself and his fellow were mortal, and in desiring to come to eternal felicity without taste of death.

Also in supposing that tabernacles were to be built for conversation in heaven, in which houses are not needed, as it is written in the Apocalypse, I saw not any temple therein. (Rev. 21:22.)

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 Elijah. Peter, out of great love, did not want Christ to suffer, and so he said, "It is good to stay here and for Thee not to go down and be slain. And if anyone should come here we have both Moses and Elijah to help us. For Moses contended with the Egyptians, and Elijah called down fire out of heaven: such opponents do we have for any enemies who might come here." He spoke these things out of great fear, not knowing, as Luke says, what he was saying (Lk. 9:33). For either the extraordinary nature of the event had dumbfounded him, or he truly did not know what he was saying, when he spoke of wanting Jesus to remain on the mountain and not come down and suffer for our sake. But fearing to appear presumptuous, Peter said, "If Thou wilt."

E Bed. in Luc.: Or; raiment of Christ shadows out the saints, of whom Esaias says, “With all these shalt thou clothe thee as with a garment;” and they are likened to snow because they shall be white with virtues, and allthe heat of vices shall be put far away from them. It follows, “And there appeared unto them Moses and Elias talking with them. "Another reason is this; because the Jews were ever charging Jesus with being a transgressor of the Law and blasphemer, and usurping to Himself the glory of the Father, that He might prove Himself guiltless of both charges, He brings forward those who were eminent in both particulars; Moses, who gave the Law, and Elias, who was jealous for the glory of God. Another reason is, that they might learn that He has the power of life and death; by producing Moses, who was dead, and Elias, who had not yet experienced death. A further reason also the Evangelist discovers, that He might show the glory of His cross, and thus soothe Peter, and the other disciples, who were fearing His death; for they talked, as another Evangelist declares, “of His decease which He should accomplish at Jerusalem.”Wherefore He brings forward those who had exposed themselves to death for God’s pleasure, and for the people that believed; for both had willingly stood before tyrants, Moses before Pharaoh, Elias before Ahab. Lastly, also, He brings them forward, that the disciples should emulate their privileges, and be meek as Moses, and zealous as Elias.

Then follows Peter's response: and Peter answering, said, etc. And we can interpret this as referring either to carnality or to devotion. Chrysostom refers it to carnality. Above, Christ had said that he would suffer, and Peter had rebuked him, at which he reproved him. Hence Moses and Elijah appeared speaking of his passion; therefore when Peter heard them speaking of it, he could not bear to hear it. Hence he did not wish to oppose directly; therefore he thought that if they remained there, he would escape death. So, lest they depart quickly, he said let us make here three tabernacles. And why did he say one for Moses, and one for Elijah? Because he saw him disposed toward death, he wanted them to prevent his death. Concerning Elijah it is read in 4 Kings 1:10 that when the king sent a captain of fifty, he made fire come down from heaven. Likewise it is read of Moses in Numbers 16:32 that when a quarrel arose at the tabernacle, a cloud descended. Therefore he thought that through Moses a cloud could be obtained, and through Elijah, fire. But others refer it to Peter's devotion. And according to this he does two things: first, he touches upon the affection; secondly, the counsel, at if you will, etc. He says therefore Lord, it is good for us to be here. From exceeding fervor, seeing the glory, he was so moved that he would never have wished to be separated, if God had willed it. And what shall it be for those who will be in perfect glory? Hence those dwelling in that blessedness will never wish to be separated; Psalm 72:28: it is good for me to adhere to God, etc. Secondly, he gives counsel, and as Luke 9:23 says, not knowing what he said; hence he says if you will, let us make here three tabernacles: because we ought to submit our will to the divine will, as above at 6:10: your will be done, etc. Hence in this Peter spoke well; but in the other matter he spoke badly, because he believed that glory could be had without death, which is against 2 Corinthians 5:1: for we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven. Likewise because he believed that the glory of the saints would be in this world, which is not here but in heaven; above at 5:12: be glad and rejoice, for your reward is very great in heaven. Likewise because he believed that they would need dwellings; but they do not need them here, for they have them in heaven, as Apocalypse 21:3: behold the tabernacle of God with men. Likewise because he wanted three tabernacles to be made: for one suffices for the Father, and the Son, and the Holy Spirit. Likewise because he compared Christ to the others: but this ought not to be done; Job 32:21: I will not equate God to man. Peter, all have one tabernacle, which is faith.

HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23) And while they abode in Galilee, Jesus said unto them--Mark (Mar 9:30), as usual, is very precise here: "And they departed thence"--that is, from the scene of the last miracle--"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events. The Son of man shall be betrayed into the hands of men . . . And they were exceeding sorry--Though the shock would not be so great as at the first announcement (Mat 16:21-22), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (Luk 9:43-44), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it--or possibly with all His recent teaching--says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives--"The son of man shall be betrayed into the hands of men." Luke adds (Luk 9:45) that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium--"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!