Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Matthew 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.).
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 17:4
Matthew 17:4. Ἀποκριθ.] see note on Matthew 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 referred—particularly by Chrysostom, Theophylact, Euth. Zigabenus, Erasmus—to 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 Peter’s temperament; he would like to make the tabernacles.
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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.
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, 2 Corinthians 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, … 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, The finest kind of wheaten bread. ŒD 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, 2 Timothy 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, Luke 9:31 . It is hard to say how often we shall fall into the same fault (though foul) if left to ourselves
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A bright cloud overshadowed them - The word "overshadow" here means, rather, to "be diffused" or "spread" over them. It does not mean that it made a shade. A cloud was the symbol of the divine presence. Thus, God went before the Israelites in a cloudy pillar - dark by day and bright by night Exodus 14:19-20; he appeared on Mount Sinai in a cloud bright by fire Exodus 24:15-17; and a cloud, the symbol of the divine presence - called the Shechinah - dwelt continually in the most holy place in the temple, 1 Kings 8:10-11; Ezekiel 1:4; Ezekiel 10:4. When, therefore, the disciples saw this cloud, they were prepared to hear the word of the Lord.
This is my beloved Son - This was the voice of God. This was the second time that, in a remarkable manner, God had declared this. See Matthew 3:17. This was spoken to confirm the disciples; to make known to them that it was their duty to hear Christ rather than any other, and to honor him more than Moses and Elijah; and to strengthen their faith in him when they should go forth to preach the gospel after he was shamefully put to death. After this, it was impossible for them to doubt that he was truly the Son of God. See 2 Peter 1:17-18.
A bright cloud overshadowed them - Or as six MSS. and Ephraim read it, a cloud of light, νεφελη φωτος; which reading Griesbach has admitted into the text. As a bright cloud, or a cloud of light could not overshadow, or cast any kind of shade, the word επεσκιασεν should be translated, surrounded them. A cloud was frequently the symbol of the Divine presence; but such a cloud had always something very remarkable in its appearance. Ezekiel, Ezekiel 1:4, represents it as a great cloud, and a fire unfolding itself, and a brightness about it, and out of the midst thereof, as the color of amber out of the midst of the fire; and in Ezekiel 1:28, he tells us that this was the appearance of the likeness of the glory of the Lord. See also Exodus 16:10; Exodus 40:33, etc.; Ezekiel 43:2, and 1 Chronicles 5:14. But it was generally in a thick, dark cloud, that God manifested himself under the law; see Exodus 19:9; Exodus 20:21. This might be designed as emblematical of the old covenant, which was but the shadow of the good things which were to come, Hebrews 10:1; and the cloud of light mentioned here, the emblem of that glorious display of God, in his Gospel, by which life and immortality were brought to light, 2 Timothy 1:10.
This is my beloved Son - Ουτος εϚιν ο υιος μου ο αγαπητος, εν ω ευδοκησα, This is my Son, the beloved one, in who I have delighted, or, been well pleased. God adds his testimony of approbation to what was spoken of the sufferings of Christ by Moses and Elijah; thus showing that the sacrificial economy of the old covenant was in itself of no worth, but as it referred to the grand atonement which Jesus was about to make; therefore he says, In him Have I delighted, (ευδοκησα), intimating that it was in him alone, as typified by those sacrifices, that he Had delighted through the whole course of the legal administration; and that it was only in reference to the death of his Son that he accepted the offerings and oblations made to him under the old covenant. Hear Him. The disciples wished to detain Moses and Elijah that they might hear them: but God shows that the law which had been in force, and the prophets which had prophesied, until now, must all give place to Jesus; and he alone must now be attended to, as the way, the truth, and the life; for no man could now come unto the Father but through him. This voice seems also to refer to that prediction in Deuteronomy 18:15. The Lord shall raise up a Prophet like unto me: Him Shall Ye Hear. Go no more to the law, nor to the prophets, to seek for a coming Messiah; for behold he Is come! Hear and obey him, and him only.
This transfiguration must have greatly confirmed the disciples in the belief of a future state, and in the doctrine of the resurrection; they saw Moses and Elijah still Existing, though the former had been gathered to his fathers upwards of 1400 years, and the latter had been translated nearly 900.
And Peter answered (αποκριθεις δε ο Πετρος). "Peter to the front again, but not greatly to his credit" (Bruce). It is not clear what Peter means by his saying: "It is good for us to be here" (καλον εστιν ημας ωδε εινα). Luke (Luke 9:33) adds "not knowing what he said," as they "were heavy with sleep." So it is not well to take Peter too seriously on this occasion. At any rate he makes a definite proposal. I will make (παιησω). Future indicative though aorist subjunctive has same form. Tabernacles (σκηνας), booths. The Feast of Tabernacles was not far away. Peter may have meant that they should just stay up here on the mountain and not go to Jerusalem for the feast.
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