Quotes & Notes on:
Matthew 3:17
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John Wesley's Notes:
And lo, a voice-We have here a glorious manifestation of the
ever-blessed Trinity: the Father speaking from heaven, the Son spoken
to, the Holy Ghost descending upon him.
In whom I delight-What an encomium is this! How poor to this are all
other kinds of praise! To be the pleasure, the delight of God, this is
praise indeed: this is true glory: this is the highest, the brightest
light, that virtue can appear in.
- Treasury of Scripture Knowledge:
* lo. Joh 5:37; 12:28-30; Re 14:2
* This. Mt 12:18; 17:5; Ps 2:7; Isa 42:1,21; Mr 1:11; 9:7; Lu 3:22; 9:35
Eph 1:6; Col 1:13; 2Pe 1:17
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C.E. Graham Swift, New
Bible Commentary (1954): Matthew, p. 777
We ought not to take these words to mean that the Father was now proclaiming
Jesus to be His Son for the first time, or that Jesus was now for the first
time aware of His unique relationship with the Father. He was aware
of it in childhood (see Luke 2:49).
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Matthew Henry, Commentary,
Vol. 5, p. 30
[God] is pleased with all that are in him [Jesus], and are united to him
by faith. Hitherto God had been displeased with the children of men,
but now his anger is turned away, and he has made us accepted in the beloved
(Ephesians 1:6).
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R.E. Nixon, New
Bible Commentary, Revised (1970): Matthew, p. 821
The words are generally taken to be a combination of Isaiah 42:1 and Psalm
2:7. This would show that Jesus was the Messiah but that His
Messiahship is to be intrepreted in the light of the prophecies of the
Servant of the Lord.
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Reginald H. Fuller, Preaching
the Lectionary, p. 30
Matthew wants to make it quite clear that the baptism is rather an epiphany
declaring to the Church the true identity of Jesus: he is the servant
of Yahweh, fulfilling in his person the mission of the servant as depicted
in Second Isaiah.
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Howard Clark Kee, Interpreter's
One-Volume Commentary: Matthew, p. 613
The first part of this declaration is reminiscent of Psalm 2:7, where the
king of Israel is addressed as the son of God, meaning the one who rules
in God's stead. The 2nd half of the statement comes from Isaiah 42:1
and was originally spoken to Israel as the servant people of God.
Here, then, are combined 2 great streams of Jewish hope: the coming
of the ideal king and the acceptance of the servant role, though now by
an individual rather than by the nation as a whole.
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D.D. Whedon, Commentary
on the Gospels, Vol. Matthew-Mark, p. 54
John passed through the three stages of ignorance, faith, and knowledge:
ignorance, when he knew him not; faith, when first he saw him;
knowledge, when God the Father acknowledged him from heaven. Now
he could safely identify him to the world as Lamb of God.
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Catechism
of the Catholic Church, (Missouri: Liguori, 1994)
¶1224
The spirit who had hovered over the waters of the first creation descended
then on the Christ as a prelude of the new creation, and the Father revealed
Jesus as his "beloved Son."
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Adam Clarke's Commentary:
In whom I am well pleased.]  in whom
I have delighted-though it is supposed that the past tense is here used
for the present: but See ACC for Mt 17:5. By this voice, and
overshadowing of the Spirit, the mission of the Lord Jesus was publicly
and solemnly accredited; God intimating that he had before delighted in
him: the law, in all its ordinances, having pointed him out, for they
could not be pleasing to God, but as they were fulfilled in, and showed
forth, the Son of man, till, he came.
As the office of a herald is frequently alluded to in this chapter, and
also in various other parts of the New Testament, I think it best to
give a full account of it here, especially as the office of the
ministers of the Gospel is represented by it. Such persons can best
apply the different correspondences between their own and the herald's
office.
At the Olympic and Isthmian games, heralds were persons of the utmost
consequence and importance. Their office was:-
1. To proclaim from a scaffold, or elevated place, the combat that was
to be entered on.
2. To summon the Agonistae, or contenders, to make their appearance, and
to announce their names.
3. To specify the prize for which they were to contend.
4. To admonish and animate, with appropriate discourses, the athletae,
or combatants.
5. To set before them, and explain, the laws of the agones, or
contenders; that they might see that even the conqueror could not
receive the crown or prize, unless he had strove lawfully.
6. After the conflict was ended, to bring the business before the
judges, and, according to their determination, to proclaim the victor.
7. To deliver the prize to the conqueror, and to put the crown on his
head, in the presence of the assembly.
8. They were the persons who convoked all solemn and religious
assemblies, and brought forth, and often slew, the sacrifices offered on
those occasions.
9. They frequently called the attention of the people, during the
sacrifices, to the subject of devotion, with hoc age!
 : mind what you are about, don't be
idle; think of nothing else. See PLUTARCH in Coriolanus.
The office, and nearly the word itself, was in use among the ancient
Babylonians, as appears from Da 3:4, where the Chaldee word
 caroza, is rendered by the Septuagint
 kerux, and by our translation, very
properly, herald. His business in the above place was to call an
assembly of the people, for the purpose of public worship; to describe
the object and nature of that worship, and the punishment to be
inflicted on those who did not join in the worship, and properly assist
in the solemnities of the occasion.
Da 3:4, is the only place in our translation, in which the word herald
is used: but the word  , used by St.
Paul, 1Ti 2:7; 2Ti 1:11, and by St. Peter, 2Pe 3:5, is found in the
Septuagint, Ge 41:43, as well as in Da 3:4, and the verb
 is found in different places of that
version, and in a great number of places in the New Testament.
It is worthy of remark, that the office of the
, kerux, or herald, must have been
anciently known, and indeed established, among the Egyptians: for in Ge
41:43, where an account is given of the promotion of Joseph to the
second place in the kingdom, where we say, And they cried before him,
saying, Bow the knee; the Septuagint has
 . And a HERALD made
proclamation before him. As the Septuagint translated this for Ptolemy
Philadelphus, the Egyptian king, and were in Egypt when they translated
the law, we may safely infer that the office was not only known, but in
use among the Egyptians, being denominated in their language
 abrek, which our translators,
following the Vulgate, have rendered, Bow the knee; but which the
Septuagint understood to be the title of an officer, who was the same
among the Egyptians as the among the
Greeks. This is a probable meaning of the word, which escaped me when I
wrote the note on Ge 41:43.
As every kind of office had some peculiar badge, or ensign, by which it
was known among the ancients, so the heralds were known by generally
carrying a caduceus. This was a rod with two spread wings at the top,
and about which two serpents were entwined. The poets fabled that this
rod was given by Apollo, the god of wisdom and music, to Mercury, the
god of eloquence, and the messenger of the gods. To it wonderful
properties are ascribed- especially that it produces sleep, and that it
raises the dead. Who does not at once see, that the caduceus and its
properties clearly point out the office, honour, and influence of the
herald? As persons of strong voice, and ready speech, and copious
eloquence, were always chosen for heralds, they were represented as
endued with wisdom and eloquence from above. They lulled men to sleep,
i.e. by their persuasive powers of speech, they calmed the turbulent
dispositions of an inflamed populace, when proceeding to acts of
rebellion and anarchy; or they roused the dormant zeal of the community,
who, through long oppression, despairing of succour or relief, seemed
careless about their best interests being stupidly resolved to sink
under their burdens, and expect release only in death.
As to the caduceus itself, it was ever the emblem of peace among the
ancients: the rod was the emblem of power; the two serpents, of wisdom
and prudence; and the two wings, of diligence and despatch. The first
idea of this wonderful rod seems to have been borrowed from the rod of
Moses. See ACC for Ex 4:17.
The word kerux, or herald, here used,
is evidently derived from  , to
proclaim, call aloud; and this from  ,
the voice; because these persons were never employed in any business,
but such only as could not be transacted but by the powers of speech,
and the energy of ratiocination.
For the derivation of the word herald, we must look to the northern
languages. Its meaning in Junius, Skinner, and Minshieu, are various,
but not essentially different; they all seem to point out different
parts of the herald's office. 1. In the Belgic, heer signifies army.
Hence heer-alt, a senior officer, or general, in the army. 2. Or heer-held,
the hero of the army: he who had distinguished himself most in his
country's behalf. 3. Or from the Gallo-teutonic herr-haut, the high
lord, because their persons were so universally respected, as we have
already seen. 4. Or from the simple Teutonic herr-hold, he who is
faithful to his lord. And, lastly, according to Minshieu, from the verb
hier-holden, stop here; because, in proclaiming peace, they arrested
bloodshed and death, and prevented the farther progress of war.
These officers act an important part in all heroic history, and
particularly in the Iliad and Odyssey, from which, as the subject is of
so much importance, I shall make a few extracts.
I. Their character was sacred. Homer gives them the epithet of divine,
 .
---------- ,
 . Iliad x. 315.
"Dolon, son of Eumedes, the divine herald." They were also termed
inviolable, asuloi; also, great, admirable, &c. In the first book of the
Iliad, we have a proof of the respect paid to heralds, and the
inviolability of their persons. Agamemnon commands the heralds,
Talthybius and Eurybates, his faithful ministers, to go to the tent of
Achilles, seize the young Briseis, and bring her to him. They
reluctantly obey; but, when they come into the presence of Achilles,
knowing the injustice of their master's cause, they are afraid to
announce their mission. Achilles, guessing their errand, thus addresses
them:-
 ,  ,
 ,  .
 .  .
 .
"Hail, O ye heralds, messengers of God and of men! come forward. I
cannot blame you-Agamemnon only is culpable, who has sent you for the
beautiful Briseis. But come, O godlike Patroclus, bring forth the
damsel, and deliver her to them, that they may lead her away," &c.,
Iliad i. 334, &c.
II. Their functions were numerous; they might enter without danger into
besieged cities, or even into battles.
III. They convoked the assemblies of the leaders, according to the
orders they received from the general or king.
IV. They commanded silence, when kings were to address the assembly,
(Iliad xviii. 503. 
 . See also Iliad ii. 280,) and
delivered the sceptre into their hands, before they began their
harangue.
 . Iliad xxiii. 567.
V. They were the carriers and executors of the royal commands, (Iliad i.
320,) and went in search of those who were summoned to appear, or whose
presence was desired.
VI. They were entrusted with the most important missions; and
accompanied princes in the most difficult circumstances. Priam, when he
went to Achilles, took no person besides a herald with him. (Iliad xxiv.
674, 689.) When Ulysses sent two of his companions to treat with the
Lestrygons, he sent a herald at the same time. (Odys. x. 102.)
Agamemnon, when he wished to soften Achilles, joined Eurybates and
Hodius, his heralds, to the deputation of the princes. (Iliad ix. 170.)
VII. Heralds were employed to proclaim and publish whatever was to be
known by the people. (Odys. xx. 276.)
VIII. They declared war and proclaimed peace. (Odys. xviii. 334.)
IX. They took part in all sacred ceremonies: they mingled the wine and
water in the large bowls for the libations, which were made at the
conclusion of treaties. They were the priests of the people in many
cases; they led forth the victims, cut them in pieces, and divided them
among those engaged in the sacrifices. (Odys. i. 109, &c.)
X. In Odyssey lib. xvii., a herald presents a piece of flesh to
Telemachus, and pours out his wine.
XI. They sometimes waited on princes at table, and rendered them many
other personal services. (Iliad ii. 280; Odys. i. 143, &c., 146, 153;
ii. 6,38.) In the Iliad, lib. x. 3, Eurybates carries the clothes to
Ulysses. And a herald of Alcinous conducts Demodocus, the singer, into
the festive hall. (Odys. viii. 470.) Many others of their functions,
services, and privileges, the reader may see, by consulting DAMM'S
Homeric Lexicon, under krw.
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Family Bible Notes:
A voice; the voice of God the father, acknowledging Christ
as his beloved Son, and expressing his approbation of his character,
office, and work.
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1599 Geneva Bible Notes:
Christ's full consecration and authorization to the office of
mediator is shown by the Father's own voice and a visible sign of the
Holy Spirit. The Greek word signifies a thing of great worth and
such as highly pleases a man. So then the Father says that Christ is the
only man whom when he beholds, looking at what opinion he had conceived
of us, he lays it clean aside.
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People's New Testament Commentary:
A voice from heaven. Three times God speaks from heaven in connection
with the ministry of Christ--at his baptism [Mt 3:17; Mr 1:11; Lu 3:22],
his transfiguration [Mt 17:5; Mr 9:7; Lu 9:35], and in the temple just
before his suffering [Joh 12:28].
Thou art my beloved Son. The very words addressed to the Messiah in Ps
2:7; and from which the Son of God became one of his standing
appellations. Thus the baptism of Christ was the occasion of his public
recognition. No reader should fail to observe the significance of the
time chosen by God for the acknowledgment of the Son. It is just after
he has humbled himself in an act of obedience, in baptism, that the Holy
Spirit anoints him as the Christ, and God formally acknowledges him as
his Son. No more forcible expression of the estimate set by God on this
institution could be given. This example and the New Testament
harmonizes in teaching (1) That we must be baptized if we would follow
Christ. (2) That it is when we repent and are baptized that we receive
the Holy Spirit (Ac 2:38). (3) That when we have obeyed the Lord he will
recognize us as his children.
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Robertson's Word Pictures:
A voice out of the heavens (phônê ek tôn ouranôn). This was
the voice of the Father to the Son whom he identifies as His Son, "my
beloved Son." Thus each person of the Trinity is represented (Father,
Son, Holy Spirit) at this formal entrance of Jesus upon his Messianic
ministry. John heard the voice, of course, and saw the dove. It was a
momentous occasion for John and for Jesus and for the whole world. The
words are similar to Ps 2:7 and the voice at the Transfiguration (Mt
17:5). The good pleasure of the Father is expressed by the timeless
aorist (eudokêsa).
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Albert Barnes' Commentary:
A voice from heaven". A voice from God. Probably this was
heard by all who were present. This voice, or sound, was repeated on the
mount of transfiguration, Mt 17:5; Lu 9:35; 24:53; 2Pe 1:17. It was also
heard just before his death, and was then supposed by many to be
thunder, Joh 12:28-30. It was a public declaration that Jesus was the
Messiah.
My beloved Son. This is the title which God himself gave to Jesus. It
denotes the nearness of his relation to God, and the love of God for
him, Heb 1:2. It implies that he was equal with God, Heb 1:5-8; Joh
9:29-33; 19:7. The term Son is expressive of love; of the nearness of
his relation to God, and of his dignity and equality with God.
Am well pleased. Am ever delighted. It implies that he was constantly or
uniformly well pleased with him; and in this solemn and public manner he
expressed his approbation of him as the Redeemer of the world.
The baptism of Jesus has usually been considered a striking
manifestation of the doctrine of the Trinity, or the doctrine that there
are Three Persons in the Divine Nature.
(1.) There is the person of Jesus Christ, the Son of God, baptized in
the Jordan, elsewhere declared to be equal with God, Joh 10:30.
(2.) The Holy Spirit, descending in a bodily form upon the Saviour. The
Holy Spirit is also equal with the Father, or is also God, Ac 5:3;
4:1-37.
(3.) The Father, addressing the Son, and declaring that he was well
pleased with him. It is impossible to explain this transaction
consistently in any other way than by supposing that there are three
equal Persons in the Divine Nature or Essence, and that each of these
sustains important parts in the work of redeeming men.
In the preaching of John the Baptist, we are presented with an example
of a faithful minister of God. Neither the wealth, dignity, nor power of
his auditors, deterred him from fearlessly declaring the truth
respecting their character. He called things by their right names. He
did not apologize for their sin. He set it fairly before them, and
denounced the appropriate curse. So should all ministers of the gospel.
Rank, riches, and power, should have nothing to do in shaping and
gauging their ministry. In respectful terms, but without shrinking, all
the truths of the gospel must be spoken, or woe will follow the
ambassador of Christ.
In John we have also an example of humility. Blessed with great success;
attended by the great and noble, and with nothing but principle to keep
him from turning it to his advantage, he still kept himself out of view,
and pointed to a far greater personage at hand, So should every minister
of Jesus, however successful, keep the Lamb of God in his eye, and be
willing--nay, rejoice--to lay all his success and honours at his feet.
Everything about the work of Jesus was wonderful. No person had before
come into the world under such circumstances. God would not have
attended the commencement of his life with such wonderful events if it
had not been of the greatest moment to our race, and if he had not
possessed a dignity above all prophets, kings, and priests. He was the
Redeemer of men, the mighty God, the Father of eternity, the Prince of
peace, (Isa 9:8) and it was proper that a voice from heaven should
declare it, that the angels should attend him, and the Holy Spirit
signalize his baptism by his personal presence. And it is proper that
we, for whom he came, should give to him our undivided affections, our
time, our influence, our hearts, and our lives.
{z} "Son, in whom" Ps 2:7; Lu 9:35; Eph 1:6; 2Pe 1:17
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Jamieson-Faussett Brown:
And lo a voice from heaven, saying, This is--Mark and Luke give
it in the direct form, "Thou art." (Mr 1:11; Lu 3:22).
my beloved Son, in whom I am well pleased--The verb is put in the aorist
to express absolute complacency, once and for ever felt towards Him. The
English here, at least to modern ears, is scarcely strong enough. "I
delight" comes the nearest, perhaps, to that ineffable complacency which
is manifestly intended; and this is the rather to be preferred, as it
would immediately carry the thoughts back to that august Messianic
prophecy to which the voice from heaven plainly alluded (Isa 42:1),
"Behold My Servant, whom I uphold; Mine Elect, IN WHOM MY SOUL
DELIGHTETH." Nor are the words which follow to be overlooked, "I have
put My Spirit upon Him; He shall bring forth judgment to the Gentiles."
(The Septuagint perverts this, as it does most of the Messianic
predictions, interpolating the word "Jacob," and applying it to the
Jews). Was this voice heard by the by-standers? From Matthew's form of
it, one might suppose it so designed; but it would appear that it was
not, and probably John only heard and saw anything peculiar about that
great baptism. Accordingly, the words, "Hear ye Him," are not added, as
at the Transfiguration.
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Spurgeon Commentary:
Thus while in the act of prayer, and while yielding obedience to his
Father's will, the Lord received his first great public attestation from
above, and the anointing with which he should discharge his work. Let no
believer neglect the ordinance which his Lord so highly honored, lest he
lose some special sealing and anointing.
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William Burkitt's Notes:
(No comment on this verse)
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Matthew Henry's Concise Commentary:
(No comment on this verse)
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The Fourfold Gospel:
(No comment on this verse)
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