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Selected Verse: Matthew 3:17 - King James
| Verse |
Translation |
Text |
| Mt 3:17 |
King James |
And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
And lo a voice from heaven, saying, This is--Mark and Luke give it in the direct form, "Thou art." (Mar 1:11; Luk 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. |
| Notes on the Bible, by Albert Barnes, [1834] |
A voice from heaven - A voice from God. This was probably heard by all who were present. This voice, or sound, was repeated on the mount of transfiguration, Mat 17:5; Luk 9:35-36; Pe2 1:17. It was also heard just before his death, and was then supposed by many to be thunder, Joh 12:25-30. 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 10:29-33; Joh 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.
I am well pleased - or, I am ever delighted. The language 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 regarded as 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 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, Act 5:3-4.
(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 an important part in the work of redeeming people.
In the preaching of John the Baptist we are presented with an example of a faithful minister of God. Neither the wealth, the dignity, nor the 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 sins. He set their transgressions fairly before them, and showed them faithfully and fearlessly what must be the consequence of a life of sin. So should all ministers of the Gospel preach. Rank, riches, and power should have nothing to do in shaping and gauging their ministry. In respectful terms, but without shrinking, all the truth of the Gospel must be spoken, or woe will follow the ambassador of Christ, Co1 9:16.
In John we also have 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 honors at Jesus' 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. His "name" was to be called "Wonderful, Councillor, The mighty God, The everlasting Father, The Prince of Peace;" "of the increase of his government and peace" there was to be "no end;" "upon the throne of David and of his kingdom, to order it, and to establish it with judgment and with justice forever" Isa 9:6-7; and it was proper that a voice from heaven should declare that he was the long-promised prince and Saviour; 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. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| 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 he 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. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
In whom I am well pleased - Εν ω ενδακησα in whom I have delighted - though it is supposed that the past tense is here used for the present: but see the note on Mat 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! τουτο πραττε: 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 Dan 3:4, where the Chaldee word כרוזא caroza, is rendered by the Septuagint κηρυξ 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.
Dan 3:4, is the only place in our translation, in which the word herald is used: but the word κηρυξ, used by St. Paul, Ti1 2:7; Ti2 1:11, and by St. Peter, Pe2 3:5, is found in the Septuagint, Gen 41:43, as well as in Dan 3:4, and the verb κηρυσσω 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 κηρυξ, kerux, or herald, must have been anciently known, and indeed established, among the Egyptians: for in Gen 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 και εκηρυξεν εμπροσθεν αυτου κηρυξ· 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 אברק 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 κηρυξ among the Greeks. This is a probable meaning of the word, which escaped me when I wrote the note on Gen 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, honor, 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 succor 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 the note on Exo 4:17.
The word κηρυξ kerux, or herald, here used, is evidently derived from κηρυσσειν, to proclaim, call aloud; and this from γηρυς, 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.
5. 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, θειοι.
- Δολων, Ευμηδεος υιος,
Κηρυκος θειοιο.
Iliad x. 315
"Dolon, son of Eumedes, the divine herald."
They were also termed inviolable, ασυλοι; also, great, admirable, etc. 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: -
Χαιρετε, κηρυκες, Διος αγγελοι, ηδε και ανδρων. κ. τ. λ.
"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," etc., Iliad i. 334, etc.
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. Κηρυκες δ' αρα λαων ερητυον. See also Iliad ii. 280), and delivered the scepter into their hands, before they began their harangue.
Ην δ' απα κηρυξ
Χερσι σκηπτρον εθηκε, σιωπησαι τ' εκελευσεν.
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, etc).
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, etc., 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 Κρω. |
1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?
4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.
30 I and my Father are one.
7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
30 I and my Father are one.
31 Then the Jews took up stones again to stone him.
32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
30 Jesus answered and said, This voice came not because of me, but for your sakes.
17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
35 And there came a voice out of the cloud, saying, This is my beloved Son: hear him.
36 And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.
5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs.
43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.
43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.
4 Then an herald cried aloud, To you it is commanded, O people, nations, and languages,
43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.
5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:
11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.
4 Then an herald cried aloud, To you it is commanded, O people, nations, and languages,
4 Then an herald cried aloud, To you it is commanded, O people, nations, and languages,
5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.