Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Matthew 3:16 - King James

Verse	Translation	Text
Mt 3:16	King James	And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
And Jesus when he was baptized, went up straightway out of the water--rather, "from the water." Mark has "out of the water" (Mar 1:10). "and"--adds Luke (Luk 3:21), "while He was praying"; a grand piece of information. Can there be a doubt about the burden of that prayer; a prayer sent up, probably, while yet in the water--His blessed head suffused with the baptismal element; a prayer continued likely as He stepped out of the stream, and again stood upon the dry ground; the work before Him, the needed and expected Spirit to rest upon Him for it, and the glory He would then put upon the Father that sent Him--would not these fill His breast, and find silent vent in such form as this?--"Lo, I come; I delight to do Thy will, O God. Father, glorify Thy name. Show Me a token for good. Let the Spirit of the Lord God come upon Me, and I will preach the Gospel to the poor, and heal the broken-hearted, and send forth judgment unto victory." While He was yet speaking-- lo, the heavens were opened--Mark says, sublimely, "He saw the heavens cleaving" (Mar 1:10). and he saw the Spirit of God descending--that is, He only, with the exception of His honored servant, as he tells us himself (Joh 1:32-34); the by-standers apparently seeing nothing. like a dove, and lighting upon him--Luke says, "in a bodily shape" (Luk 3:22); that is, the blessed Spirit, assuming the corporeal form of a dove, descended thus upon His sacred head. But why in this form? The Scripture use of this emblem will be our best guide here. "My dove, my undefiled is one," says the Song of Solomon (Sol 6:9). This is chaste purity. Again, "Be ye harmless as doves," says Christ Himself (Mat 10:16). This is the same thing, in the form of inoffensiveness towards men. "A conscience void of offense toward God and toward men" (Act 24:16) expresses both. Further, when we read in the Song of Solomon (Sol 2:14), "O my dove, that art in the clefts of the rocks, in the secret places of the stairs (see Isa 60:8), let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely"--it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word--not to allude to the historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace (Gen 8:11) --when we read (Psa 68:13), "Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold," it is beauteousness that is thus held forth. And was not such that "holy, harmless, undefiled One," the "separate from sinners?" "Thou art fairer than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever!" But the fourth Gospel gives us one more piece of information here, on the authority of one who saw and testified of it: "John bare record, saying, I saw the Spirit descending from heaven like a dove, and IT ABODE UPON HIM." And lest we should think that this was an accidental thing, he adds that this last particular was expressly given him as part of the sign by which he was to recognize and identify Him as the Son of God: "And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending AND REMAINING ON HIM, the same is He which baptizeth with the Holy Ghost. And I saw and bare record that this is the Son of God" (Joh 1:32-34). And when with this we compare the predicted descent of the Spirit upon Messiah (Isa 11:2), "And the Spirit of the Lord shall rest upon Him," we cannot doubt that it was this permanent and perfect resting of the Holy Ghost upon the Son of God--now and henceforward in His official capacity--that was here visibly manifested.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

And Jesus when he was baptized, went up straightway out of the water--rather, "from the water." Mark has "out of the water" (Mar 1:10). "and"--adds Luke (Luk 3:21), "while He was praying"; a grand piece of information. Can there be a doubt about the burden of that prayer; a prayer sent up, probably, while yet in the water--His blessed head suffused with the baptismal element; a prayer continued likely as He stepped out of the stream, and again stood upon the dry ground; the work before Him, the needed and expected Spirit to rest upon Him for it, and the glory He would then put upon the Father that sent Him--would not these fill His breast, and find silent vent in such form as this?--"Lo, I come; I delight to do Thy will, O God. Father, glorify Thy name. Show Me a token for good. Let the Spirit of the Lord God come upon Me, and I will preach the Gospel to the poor, and heal the broken-hearted, and send forth judgment unto victory." While He was yet speaking--

lo, the heavens were opened--Mark says, sublimely, "He saw the heavens cleaving" (Mar 1:10).

and he saw the Spirit of God descending--that is, He only, with the exception of His honored servant, as he tells us himself (Joh 1:32-34); the by-standers apparently seeing nothing.

like a dove, and lighting upon him--Luke says, "in a bodily shape" (Luk 3:22); that is, the blessed Spirit, assuming the corporeal form of a dove, descended thus upon His sacred head. But why in this form? The Scripture use of this emblem will be our best guide here. "My dove, my undefiled is one," says the Song of Solomon (Sol 6:9). This is chaste purity. Again, "Be ye harmless as doves," says Christ Himself (Mat 10:16). This is the same thing, in the form of inoffensiveness towards men. "A conscience void of offense toward God and toward men" (Act 24:16) expresses both. Further, when we read in the Song of Solomon (Sol 2:14), "O my dove, that art in the clefts of the rocks, in the secret places of the stairs (see Isa 60:8), let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely"--it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word--not to allude to the historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace (Gen 8:11) --when we read (Psa 68:13), "Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold," it is beauteousness that is thus held forth. And was not such that "holy, harmless, undefiled One," the "separate from sinners?" "Thou art fairer than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever!" But the fourth Gospel gives us one more piece of information here, on the authority of one who saw and testified of it: "John bare record, saying, I saw the Spirit descending from heaven like a dove, and IT ABODE UPON HIM." And lest we should think that this was an accidental thing, he adds that this last particular was expressly given him as part of the sign by which he was to recognize and identify Him as the Son of God: "And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending AND REMAINING ON HIM, the same is He which baptizeth with the Holy Ghost. And I saw and bare record that this is the Son of God" (Joh 1:32-34). And when with this we compare the predicted descent of the Spirit upon Messiah (Isa 11:2), "And the Spirit of the Lord shall rest upon Him," we cannot doubt that it was this permanent and perfect resting of the Holy Ghost upon the Son of God--now and henceforward in His official capacity--that was here visibly manifested.

Notes on the Bible, by Albert Barnes, [1834]
Out of the water - This shows that he had descended to the river. It literally means, "he went up directly from the water." The original does not imply that they had descended into the river, and it cannot be proved, therefore, from this passage, that his baptism was by immersion; nor can it be proved that even, if his baptism was by immersion, that therefore the same mode is binding on people now. In order to demonstrate from this passage that immersion is essential, it is necessary to demonstrate: (a) that he went into the river; (b) that, being there, he was wholly immersed; (c) that the fact that he was immersed, if he was, proves that all others must be, in order that there could be a valid baptism. Neither of these three things has ever been demonstrated from this passage, nor can they be. The heavens were opened unto him - This was done while he was praying, Luk 3:21. The ordinances of religion will be commonly ineffectual without prayer. If in those ordinances we look to God, we may expect that he will bless us; the heavens will be opened, light will shine upon our path, and we shall meet with the approbation of God. The expression, "the heavens were opened," is one that commonly denotes the appearance of the clouds when it lightens. The heavens appear to open or give way. Something of this kind probably appeared to John at this time. The same appearance took place at Stephen's death, Act 7:56. The expression means that he was permitted to see far into the heavens beyond what the natural vision would allow. To him - Some have referred this to Jesus, others to John. It probably refers to John. See Joh 1:33. It was a testimony given to John that this was the Messiah. He saw - John saw. The Spirit of God - See Mat 3:11. This was the third person of the Trinity, descending upon him in the form of a dove, Luk 3:22. The dove, among the Jews, was the symbol of purity of heart, harmlessness, and gentleness, Mat 10:16; compare Psa 55:6-7. The form chosen here was doubtless an emblem of the innocence, meekness, and tenderness of the Saviour. The gift of the Holy Spirit, in this manner, was the public approbation of Jesus Joh 1:33, and a sign of his being set apart to the office of the Messiah. We are not to suppose that there was any change done in the moral character of Jesus, but only that he was publicly set apart to his work, and solemnly approved by God in the office to which he was appointed.

Notes on the Bible, by Albert Barnes, [1834]

Out of the water - This shows that he had descended to the river. It literally means, "he went up directly from the water." The original does not imply that they had descended into the river, and it cannot be proved, therefore, from this passage, that his baptism was by immersion; nor can it be proved that even, if his baptism was by immersion, that therefore the same mode is binding on people now. In order to demonstrate from this passage that immersion is essential, it is necessary to demonstrate:

(a) that he went into the river;

(b) that, being there, he was wholly immersed;

(c) that the fact that he was immersed, if he was, proves that all others must be, in order that there could be a valid baptism.

Neither of these three things has ever been demonstrated from this passage, nor can they be.

The heavens were opened unto him - This was done while he was praying, Luk 3:21. The ordinances of religion will be commonly ineffectual without prayer. If in those ordinances we look to God, we may expect that he will bless us; the heavens will be opened, light will shine upon our path, and we shall meet with the approbation of God. The expression, "the heavens were opened," is one that commonly denotes the appearance of the clouds when it lightens. The heavens appear to open or give way. Something of this kind probably appeared to John at this time. The same appearance took place at Stephen's death, Act 7:56. The expression means that he was permitted to see far into the heavens beyond what the natural vision would allow.

To him - Some have referred this to Jesus, others to John. It probably refers to John. See Joh 1:33. It was a testimony given to John that this was the Messiah.

He saw - John saw.

The Spirit of God - See Mat 3:11. This was the third person of the Trinity, descending upon him in the form of a dove, Luk 3:22. The dove, among the Jews, was the symbol of purity of heart, harmlessness, and gentleness, Mat 10:16; compare Psa 55:6-7. The form chosen here was doubtless an emblem of the innocence, meekness, and tenderness of the Saviour. The gift of the Holy Spirit, in this manner, was the public approbation of Jesus Joh 1:33, and a sign of his being set apart to the office of the Messiah. We are not to suppose that there was any change done in the moral character of Jesus, but only that he was publicly set apart to his work, and solemnly approved by God in the office to which he was appointed.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Jesus For the first time the Trinity, foreshadowed in many ways in the Old Testament, is fully manifested. The Spirit descends upon the Son, and at the same moment the Father's voice is heard from heaven.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

Jesus

For the first time the Trinity, foreshadowed in many ways in the Old Testament, is fully manifested. The Spirit descends upon the Son, and at the same moment the Father's voice is heard from heaven.

Vincent's Word Studies, by Marvin R. Vincent [1886]
As a dove (ὡσεί περιστερὰν) In the form of a dove, and not, as some interpret, referring merely to the manner of the descent - swiftly and gently as a dove (compare Luk 3:22 "In a bodily form, as a dove"). The dove was an ancient symbol of purity and innocence, adopted by our Lord in Mat 10:16. It was the only bird allowed to be offered in sacrifice by the Levitical law. In Christian art it is the symbol of the Holy Spirit, and that in his Old Testament manifestations as well as in those of the New Testament. From a very early date the dove brooding over the waters was the type of the opening words of Genesis. An odd fresco on the choir-walls of the Cathedral of Monreale, near Palermo, represents a waste of waters, and Christ above, leaning forward from the circle of heaven with extended arms. From beneath him issues the divine ray along which the dove is descending upon the waters. So Milton: "Thou from the first Wast present, and with mighty wings outspread Dove-like sat'st brooding on the vast abyss And mad'st it pregnant." In art, the double-headed dove is the peculiar attribute of the prophet Elisha. A window in Lincoln College, Oxford, represents him with the double-headed dove perched upon his shoulder. The symbol is explained by Elisha's prayer that a double portion of Elijah's spirit might rest upon him. It has been asserted that, among the Jews, the Holy Spirit was presented under the symbol of a dove, and a passage is cited from the Talmud; "The Spirit of God moved on the face of the waters like a dove." Dr. Edersheim ("Life and Times of Jesus the Messia") vigorously contradicts this, and says that the passage treats of the supposed distance between the upper and the lower waters, which was only three finger-breadths. This is proved by Gen 1:2, where the Spirit of God is said to brood over the face of the waters, "just as a dove broodeth over her young without touching them." "Thus the comparison is not between the Spirit and the dove, but between the closeness with which a dove broods over her young without touching them, and the supposed proximity of the Spirit to the lower waters without touching them." He goes on to say that the dove was not the symbol of the Holy Spirit, but of Israel. "If, therefore, rabbinic illustration of' the descent of the Holy Spirit with the visible appearance of a dove must be sought for, it would lie in the acknowledgment of Jesus as the ideal typical Israelite, the representative of his people."

Vincent's Word Studies, by Marvin R. Vincent [1886]

As a dove (ὡσεί περιστερὰν)

In the form of a dove, and not, as some interpret, referring merely to the manner of the descent - swiftly and gently as a dove (compare Luk 3:22 "In a bodily form, as a dove"). The dove was an ancient symbol of purity and innocence, adopted by our Lord in Mat 10:16. It was the only bird allowed to be offered in sacrifice by the Levitical law. In Christian art it is the symbol of the Holy Spirit, and that in his Old Testament manifestations as well as in those of the New Testament. From a very early date the dove brooding over the waters was the type of the opening words of Genesis. An odd fresco on the choir-walls of the Cathedral of Monreale, near Palermo, represents a waste of waters, and Christ above, leaning forward from the circle of heaven with extended arms. From beneath him issues the divine ray along which the dove is descending upon the waters. So Milton:

"Thou from the first

Wast present, and with mighty wings outspread

Dove-like sat'st brooding on the vast abyss

And mad'st it pregnant."

In art, the double-headed dove is the peculiar attribute of the prophet Elisha. A window in Lincoln College, Oxford, represents him with the double-headed dove perched upon his shoulder. The symbol is explained by Elisha's prayer that a double portion of Elijah's spirit might rest upon him.

It has been asserted that, among the Jews, the Holy Spirit was presented under the symbol of a dove, and a passage is cited from the Talmud; "The Spirit of God moved on the face of the waters like a dove." Dr. Edersheim ("Life and Times of Jesus the Messia") vigorously contradicts this, and says that the passage treats of the supposed distance between the upper and the lower waters, which was only three finger-breadths. This is proved by Gen 1:2, where the Spirit of God is said to brood over the face of the waters, "just as a dove broodeth over her young without touching them." "Thus the comparison is not between the Spirit and the dove, but between the closeness with which a dove broods over her young without touching them, and the supposed proximity of the Spirit to the lower waters without touching them." He goes on to say that the dove was not the symbol of the Holy Spirit, but of Israel. "If, therefore, rabbinic illustration of' the descent of the Holy Spirit with the visible appearance of a dove must be sought for, it would lie in the acknowledgment of Jesus as the ideal typical Israelite, the representative of his people."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And Jesus being baptized - Let our Lord's submitting to baptism teach us a holy exactness in the observance of those institutions which owe their obligation merely to a Divine command. Surely thus it becometh all his followers to fulfil all righteousness. Jesus had no sin to wash away. And yet he was baptized. And God owned his ordinance, so as to make it the season of pouring forth the Holy Spirit upon him. And where can we expect this sacred effusion, but in an humble attendance on Divine appointments? Lo, the heavens were opened, and he saw the Spirit of God - St. Luke adds, in a bodily form - Probably in a glorious appearance of fire, perhaps in the shape of a dove, descending with a hovering motion, till it rested upon him. This was a visible token of those secret operations of the blessed Spirit, by which he was anointed in a peculiar manner; and abundantly fitted for his public work.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

And Jesus being baptized - Let our Lord's submitting to baptism teach us a holy exactness in the observance of those institutions which owe their obligation merely to a Divine command. Surely thus it becometh all his followers to fulfil all righteousness. Jesus had no sin to wash away. And yet he was baptized. And God owned his ordinance, so as to make it the season of pouring forth the Holy Spirit upon him. And where can we expect this sacred effusion, but in an humble attendance on Divine appointments? Lo, the heavens were opened, and he saw the Spirit of God - St. Luke adds, in a bodily form - Probably in a glorious appearance of fire, perhaps in the shape of a dove, descending with a hovering motion, till it rested upon him. This was a visible token of those secret operations of the blessed Spirit, by which he was anointed in a peculiar manner; and abundantly fitted for his public work.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The heavens were opened unto him - That is, to John the Baptist - and he, John, saw the Spirit of God - lighting upon him, i.e. Jesus. There has been some controversy about the manner and form in which the Spirit of God rendered itself visible on this occasion. St. Luke, Luk 3:22, says it was in a bodily shape like to a dove: and this likeness to a dove some refer to a hovering motion, like to that of a dove, and not to the form of the dove itself: but the terms of the text are too precise to admit of this far-fetched interpretation. This passage affords no mean proof of the doctrine of the Trinity. That three distinct persons are here, represented, there can be no dispute. 1. The person of Jesus Christ, baptized by John in Jordan. 2. The person of the Holy Ghost in a bodily shape, (σωματικω ειδει, Luk 3:22) like a dove. 3. The person of the Father; a voice came out of heaven, saying, This is my beloved Son, etc. The voice is here represented as proceeding from a different place to that in which the persons of the Son and Holy Spirit were manifested; and merely, I think, more forcibly to mark this Divine personality.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The heavens were opened unto him - That is, to John the Baptist - and he, John, saw the Spirit of God - lighting upon him, i.e. Jesus. There has been some controversy about the manner and form in which the Spirit of God rendered itself visible on this occasion. St. Luke, Luk 3:22, says it was in a bodily shape like to a dove: and this likeness to a dove some refer to a hovering motion, like to that of a dove, and not to the form of the dove itself: but the terms of the text are too precise to admit of this far-fetched interpretation.

This passage affords no mean proof of the doctrine of the Trinity. That three distinct persons are here, represented, there can be no dispute.

1. The person of Jesus Christ, baptized by John in Jordan.

2. The person of the Holy Ghost in a bodily shape, (σωματικω ειδει, Luk 3:22) like a dove.

3. The person of the Father; a voice came out of heaven, saying, This is my beloved Son, etc.

The voice is here represented as proceeding from a different place to that in which the persons of the Son and Holy Spirit were manifested; and merely, I think, more forcibly to mark this Divine personality.

Top