Quotes & Notes on:    Matthew 3:17   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   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).   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).   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.   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.   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.   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.   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."   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.   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.   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.   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.   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).   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   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.   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.   William Burkitt's Notes: (No comment on this verse)   Matthew Henry's Concise Commentary: (No comment on this verse)   The Fourfold Gospel: (No comment on this verse)

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