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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 3:13–17. His four-level outline is real structure in the source text, so it is rendered as structure.
Our Lord Jesus, from his childhood till now, when he was almost thirty years of age, had lain hid in Galilee, as it were, buried alive; but now, after a long and dark night, behold, the Sun of righteousness rises in glory. The fulness of time was come that Christ should enter upon his prophetical office; and he chooses to do it, not at Jerusalem (though it is probable that he went thither at the three yearly feasts, as others did), but there where John was baptizing; for to him resorted those who waited for the consolation of Israel, to whom alone he would be welcome. John the Baptist was six months older than our Saviour, and it is supposed that he began to preach and baptize about six months before Christ appeared; so long he was employed in preparing his way, in the region round about Jordan; and more was done towards it in these six months than had been done in several ages before. Christ's coming from Galilee to Jordan, to be baptized, teaches us not the shrink from pain and toil, that we may have an opportunity of drawing nigh to God in ordinance. We should be willing to go far, rather than come short of communion with God. Those who will find must seek.
Now in this story of Christ's baptism we may observe,
I.How hardly John was persuaded to admit of it, Mat 3:14, Mat 3:15.
It was an instance of Christ's great humility, that he would offer himself to be baptized of John; that he who knew no sin would submit to the baptism of repentance. Note, As soon as ever Christ began to preach, he preached humility, preached it by his example, preached it to all, especially the young ministers. Christ was designed for the highest honours, yet in his first step he thus abases himself. Note, Those who would rise high must begin low. Before honour is humility. It was a great piece of respect done to John, for Christ thus to come to him; and it was a return for the service he did him, in giving notice of his approach. Note, Those that honour God he will honour. Now here we have,
1.The objection that John made against baptizing Jesus, Mat 3:14. John forbade him, as Peter did, when Christ went about to wash his feet, Joh 13:6, Joh 13:8. Note, Christ's gracious condescensions are so surprising, as to appear at first incredible to the strongest believers; so deep and mysterious, that even they who know his mind well cannot soon find out the meaning of them, but, by reason of darkness, start objections against the will of Christ. John's modesty thinks this an honour too great for him to receive, and he expresses himself to Christ, just as his mother had done to Christ's mother (Luk 1:43); Whence is this to me, that the mother of my Lord should come to me? John had now obtained a great name, and was universally respected: yet see how humble he is still! Note, God has further honours in reserve for those whose spirits continue low when their reputation rises.
(1.)John thinks it necessary that he should be baptized of Christ; I have need to be baptized of thee with the baptism of the Holy Ghost, as of fire, for that was Christ's baptism, Mat 3:11.
[1.]Though John was filled with the Holy Ghost from the womb (Luk 1:15), yet he acknowledges he had need to be baptized with that baptism. Note, They who have much of the Spirit of God, yet, while here, in this imperfect state, see that they have need of more, and need to apply themselves to Christ for more.
[2.]John has need to be baptized, though he was the greatest that ever was born of woman; yet, being born of a woman, he is polluted, as others of Adam's seed are, and owns he had need of cleansing. Note, The purest souls are most sensible of their own remaining impurity, and seek most earnestly for spiritual washing.
[3.]He has need to be baptized of Christ, who can do that for us, which no one else can, and which must be done for us, or we are undone. Note, The best and holiest of men have need of Christ, and the better they are, the more they see of that need.
[4.]This was said before the multitude, who had a great veneration for John, and were ready to embrace him for the Messiah; yet he publicly owns that he had need to be baptized of Christ. Note, It is no disparagement to the greatest of men, to confess that they are undone without Christ and his grace.
[5.]John was Christ's forerunner, and yet owns that he had need to be baptized of him. Note, Even they who were born before Christ in time depended on him, received from him, and had an eye to him.
[6.]While John was dealing with others about their souls, observe how feelingly he speaks of the case of his own soul, I have need to be baptized of thee. Note, Ministers, who preach to others, and baptize others, are concerned to look to it that they preach to themselves, and be themselves baptized with the Holy Ghost. Take heed to thyself first; save thyself, Ti1 4:16.
(2.)He therefore thinks it very preposterous and absurd, that Christ should be baptized by him; Comest thou to me? Does the holy Jesus, that is separated from sinners, come to be baptized by a sinner, as a sinner, and among sinners? How can this be? Or what account can we give of it? Note, Christ's coming to us may well be wondered at.
2.The overruling of this objection (Mat 3:15); Jesus said, Suffer it to be so now. Christ accepted his humility, but not his refusal; he will have the thing done; and it is fit that Christ should take his own method, though we do not understand it, nor can give a reason for it. See,
(1.)How Christ insisted upon it; It must be so now. He does not deny that John had need to be baptized of him, yet he will now be baptized of John. Aphes arti - Let it be yet so; suffer it to be so now. Note, Every thing is beautiful in its season. But why now? Why yet?
[1.]Christ is now in a state of humiliation: he has emptied himself, and made himself of no reputation. He is not only found in fashion as a man, but is made in the likeness of sinful flesh, and therefore now let him be baptized of John; as if he needed to be washed, though perfectly pure; and thus he was made sin for us, though he knew no sin.
[2.]John's baptism is now in reputation, it is that by which God is now doing his work; that is the present dispensation, and therefore Jesus will now be baptized with water; but his baptizing with the Holy Ghost is reserved for hereafter, many days hence, Act 1:5. John's baptism has now its day, and therefore honour must now be put upon that, and they who attend upon it must be encouraged. Note, They who are of greatest attainments in gifts and graces, should yet, in their place, bear their testimony to instituted ordinances, by a humble and diligent attendance on them, that they may give a good example to others. What we see God owns, and while we see he does so, we must own. John was now increasing, and therefore it must be thus yet; shortly he will decrease, and then it will be otherwise.
[3.]It must be so now, because now is the time for Christ's appearing in public, and this will be a fair opportunity for it, See Joh 1:31-34. Thus he must be made manifest to Israel, and be signalized by wonders from heaven, in that act of his own, which was most condescending and self-abasing.
(2.)The reason he gives for it; Thus it becomes us to fulfil all righteousness. Note,
[1.]There was a propriety in every thing that Christ did for us; it was all graceful (Heb 2:10; Heb 7:26); and we must study to do not only that which behoves us, but that which becomes us; not only that which is indispensably necessary, but that which is lovely, and of good report.
[2.]Our Lord Jesus looked upon it as a thing well becoming him, to fulfil all righteousness, that is (as Dr. Whitby explains it), to own every divine institution, and to show his readiness to comply with all God's righteous precepts. Thus it becomes him to justify God, and approve his wisdom, in sending John to prepare his way by the baptism of repentance. Thus it becomes us to countenance and encourage every thing that is good, by pattern as well as precept. Christ often mentioned John and his baptism with honour, which that he might do the better, he was himself baptized. Thus Jesus began first to do, and then to teach; and his ministers must take the same method. Thus Christ filled up the righteousness of the ceremonial law, which consisted in divers washings; thus he recommended the gospel-ordinance of baptism to his church, put honour upon it, and showed what virtue he designed to put into it. It became Christ to submit to John's washing with water, because it was a divine appointment; but it became him to oppose the Pharisees' washing with water, because it was a human invention and imposition; and he justified his disciples in refusing to comply with it.
With the will of Christ, and this reason for it, John was entirely satisfied, and then he suffered him. The same modesty which made him at first decline the honour Christ offered him, now made him do the service Christ enjoined him. Note, No pretence of humility must make us decline our duty.
II.How solemnly Heaven was pleased to grace the baptism of Christ with a special display of glory (Mat 3:16, Mat 3:17); Jesus when he was baptized, went up straightway out of the water. Others that were baptized staid to confess their sins (Mat 3:6); but Christ, having no sins to confess, went up immediately out of the water; so we read it, but not right: for it is apo tou hudatos - from the water; from the brink of the river, to which he went down to be washed with water, that is, to have his head or face washed (Joh 13:9); for here is no mention of the putting off, or putting on, of his clothes, which circumstance would not have omitted, if he had been baptized naked. He went up straightway, as one that entered upon his work with the utmost cheerfulness and resolution; he would lose no time. How was he straitened till it was accomplished!
Now, when he was coming up out of the water, and all the company had their eye upon him,
1.Lo! the heavens were opened unto him, so as to discover something above and beyond the starry firmament, at least, to him. This was,
(1.)To encourage him to go on in his undertaking, with the prospect of the glory and joy that were set before him. Heaven is opened to receive him, when he has finished the work he is now entering upon.
(2.)To encourage us to receive him, and submit to him. Note, In and through Jesus Christ, the heavens are opened to the children of men. Sin shut up heaven, put a stop to all friendly intercourse between God and man; but now Christ has opened the kingdom of heaven to all believers. Divine light and love are darted down upon the children of men, and we have boldness to enter into the holiest. We have receipts of mercy from God, we make returns of duty to God, and all by Jesus Christ, who is the ladder that had its foot on earth and its top in heaven, by whom alone it is that we have any comfortable correspondence with God, or any hope of getting to heaven at last. The heavens were opened when Christ was baptized, to teach us, that when we duly attend on God's ordinances, we may expect communion with him, and communications from him.
2.He saw the Spirit of God descending like a dove, or as a dove, and coming or lighting upon him. Christ saw it (Mar 1:10), and John saw it (Joh 1:33, Joh 1:34), and it is probable that all the standers-by saw it; for this was intended to be his public inauguration. Observe,
(1.)He saw the Spirit of God descended, and lighted on him. In the beginning of the old world, the Spirit of God moved upon the face of the waters (Gen 1:2), hovered as a bird upon the nest. So here, in the beginning of this new world, Christ, as God, needed not to receive the Holy Ghost, but it was foretold that the Spirit of the Lord should rest upon him (Isa 11:2; Isa 61:1), and here he did so; for,
[1.]He was to be a Prophet; and prophets always spoke by the Spirit of God, who came upon them. Christ was to execute the prophetic office, not by his divine nature (says Dr. Whitby), but by the afflatus of the Holy Spirit.
[2.]He was to be the Head of the church; and the Spirit descended upon him, by him to be derived to all believers, in his gifts, graces, and comforts. The ointment on the head ran down to the skirts; Christ received gifts for men, that he might give gifts to men.
(2.)He descended on him like a dove; whether it was a real, living dove, or, as was usual in visions, the representation or similitude of a dove, is uncertain. If there must be a bodily shape (Luk 3:22), it must not be that of a man, for the being seen in fashion as a man was peculiar to the second person: none therefore was more fit than the shape of one of the fowls of heaven (heaven being now opened), and of all fowl none was so significant as the dove.
[1.]The Spirit of Christ is a dove-like spirit; not like a silly dove, without heart (Hos 7:11), but like an innocent dove, without gall. The Spirit descended, not in the shape of an eagle, which is, though a royal bird, yet a bird of prey, but in the shape of a dove, than which no creature is more harmless and inoffensive. Such was the Spirit of Christ: He shall not strive, nor cry; such must Christians be, harmless as doves. The dove is remarkable for her eyes; we find that both the eyes of Christ (Sol 5:12), and the eyes of the church (Sol 1:15; Sol 4:1), are compared to doves' eyes, for they have the same spirit. The dove mourns much (Isa 38:14). Christ wept oft; and penitent souls are compared to doves of the valleys.
[2.]The dove was the only fowl that was offered in sacrifice (Lev 1:14), and Christ by the Spirit, the eternal Spirit, offered himself without spot to God.
[3.]The tidings of the decrease of Noah's flood were brought by a dove, with an olive-leaf in her mouth; fitly therefore are the glad tidings of peace with God brought by the Spirit as a dove. It speaks God's good will towards men; that his thoughts towards us are thoughts of good, and not evil. By the voice of the turtle heard in our land (Sol 2:12), the Chaldee paraphrase understands, the voice of the Holy Spirit. That God is in Christ reconciling the world unto himself, is a joyful message, which comes to us upon the wing, the wings of a dove.
3.To explain and complete this solemnity, there came a voice from heaven, which, we have reason to think, was heard by all that were present. The Holy Spirit manifested himself in the likeness of a dove, but God the Father by a voice; for when the law was given they saw no manner of similitude, only they heard a voice (Deu 4:12); and so this gospel came, and gospel indeed it is, the best news that ever came from heaven to earth; for it speaks plainly and fully God's favour to Christ, and us in him.
(1.)See here how God owns our Lord Jesus; This is my beloved Son. Observe,
[1.]The relation he stood in to him; He is my Son. Jesus Christ is the Son of God, by eternal generation, as he was begotten of the Father before all the worlds (Col 1:15; Heb 1:3); and by supernatural conception; he was therefore called the Son of God, because he was conceived by the power of the Holy Ghost (Luk 1:35); yet this is not all; he is the Son of God by special designation to the work and office of the world's Redeemer. He was sanctified and sealed, and sent upon that errand, brought up with the Father for it (Pro 8:30), appointed to it; I will make him my First-born, Psa 89:27.
[2.]The affection the Father had for him; He is my beloved Son; his dear Son, the Son of his love (Col 1:13); he has lain in his bosom from all eternity (Joh 1:18), had been always his delight (Pro 8:30), but particularly as Mediator, and in undertaking the work of man's salvation, he was his beloved Son. He is my Elect, in whom my soul delights. See Isa 42:1. Because he consented to the covenant of redemption, and delighted to do that will of God, therefore the Father loved him. Joh 10:17; Joh 3:35. Behold, then, behold, and wonder, what manner of love the Father has bestowed on us, that he should deliver up him that was the Son of his love, to suffer and die for those that were the generation of his wrath; nay, and that he therefore loved him, because he laid down his life for the sheep! Now know we that he loved us, seeing he has not withheld his Son, his only Son, his Isaac whom he loved, but gave him to be a sacrifice for our sin.
(2.)See here how ready he is to own us in him: He is my beloved Son, not only with whom, but in whom, I am well pleased. He is pleased with all that are in him, 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, Eph 1:6. Let all the world take notice, that this is the Peace-maker, the Days-man, who has laid his hand upon us both, and that there is no coming to God as a Father, but by him as Mediator, Joh 14:6. In him our spiritual sacrifices are acceptable, for his the Altar that sanctifies every gift, Pe1 2:5. Out of Christ, God is a consuming Fire, but, in Christ, a reconciled Father. This is the sum of the whole gospel; it is a faithful saying, and worthy of all acceptation, that God has declared, by a voice from heaven, that Jesus Christ is his beloved Son, in whom he is well pleased, with which we must by faith cheerfully concur, and say, that he is our beloved Saviour, in whom we are well pleased.
Historical interpretation
Nine Centuries of Reception
16 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Fulgent. de Fide ad Petrum. c. 9.) Though Father, Son, and Holy Ghost are one nature, yet do thou hold most firmly that They be Three Persons; that it is the Father alone who said, This is my beloved Son; the Son alone over whom that voice of the Father was heard; and the Holy Ghost alone who in the likeness of a dove descended on Christ at His baptism.
Accordingly He says, concerning the Son, immediately afterwards: "Who else is it that frustrateth the tokens of the liars, and maketh diviners mad, turning wise men backward, and making their knowledge foolish, and confirming the words of His Son? " -as, for instance, when He said, "This is my beloved Son, in whom I am well pleased; hear ye Him." By thus attaching the Son to Himself, He becomes His own interpreter in what sense He stretched out the heavens alone, meaning alone with His Son, even as He is one with His Son.
We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood.
Or, that from these things thus fulfilled upon Christ, we might learn that after the washing of water the Holy Spirit also descends on us from the heavenly gates, on us also is shed an unction of heavenly glory, and an adoption to be the sons of God, pronounced by the Father's voice.
(de Trin. iii. 11.) He witnesses that He is His Son not in name merely, but in very kindred. Sons of God are we many of us; but not as He is a Son, a proper and true Son, in verity, not in estimation, by birth, not adoption.
De Trin. iii. 11: He witnesses that He is His Son not in name merely, but invery kindred. Sons of God are we many of us; but not as He is a Son, a proper and true Son, in verity, not in estimation, by birth, not adoption.
A voice from heaven thus spoke: “This is my beloved Son, in whom I am well pleased.” God’s Son is manifested both by hearing and by sight. Both the witnesses of contemplation and the spoken word are sent from the Lord to an unfaithful people who disregard the prophets. At the same time, we knew from those who were immersed in Christ that after baptism with water the Holy Spirit would descend to us from the heavenly gates. Then we would be filled with the anointing of heavenly glory and become God’s children through the adoption the Father’s voice announced. Truth prefigured the image of the sacrament through these very happenings.
(Ambrosiaster. Serm. x. 1.) And no wonder that the mystery of the Trinity is not wanting to the Lord's laver, when even our laver contains the sacrament of the Trinity. The Lord willed to show in His own case what He was after to ordain for men.
On this very account the Jewish baptism ceases, and ours takes its beginning. And what was done with regard to the Passover, the same ensues in the baptism also. For as in that case too, He acting with a view to both, brought the one to an end, but to the other He gave a beginning: so here, having fulfilled the Jewish baptism, He at the same time opens also the doors of that of the Church; as on one table then, so in one river now, He had both sketched out the shadow, and now adds the truth. For this baptism alone hath the grace of the Spirit, but that of John was destitute of this gift. For this very cause in the case of the others that were baptized no such thing came to pass, but only in the instance of Him who was to hand on this; in order that, besides what we have said, thou mightest learn this also, that not the purity of the baptizer, but the power of the baptized, had this effect. Not until then, assuredly, were either the heavens opened, nor did the Spirit make His approach. Because henceforth He leads us away from the old to the new polity, both opening to us the gates on high, and sending down His Spirit from thence to call us to our country there; and not merely to call us, but also with the greatest mark of dignity. For He hath not made us angels and archangels, but He hath caused us to become "sons of God," and "beloved," and so He draws us on towards that portion of ours.
Having then all this in thy mind, do thou show forth a life worthy of the love of Him who calls thee, and of thy citizenship in that world, and of the honor that is given thee. Crucified as thou art to the world, and having crucified it to thyself, show thyself with all strictness a citizen of the city of the heavens. And do not, because thy body is not translated unto heaven, suppose that thou hast anything to do with the earth; for thou hast thy Head abiding above. Yea with this very purpose the Lord, having first come here and having brought His angels, did then, taking thee with Him, depart thither; that even before thy going up to that place, thou mightest understand that it is possible for thee to inhabit earth as it were heaven.
For since the voice that said, "This is my beloved Son," would seem to the multitude rather to belong to John, for it added not, "This that is baptized," but simply "This," and every hearer would conceive it to be said concerning the baptizer, rather than the baptized, partly on account of the Baptist's own dignity, partly for all that hath been mentioned; the Spirit came in form of a dove, drawing the voice towards Jesus, and making it evident to all, that "This" was not spoken of John that baptized, but of Jesus who was baptized.
And how was it, one may say, that they did not believe, when these things came to pass? Because in the days of Moses also many wonderful works were done, albeit not such as these; and after all those, the voices, and the trumpets, and the lightnings, they both forged a calf, and "were joined unto Baal-peor." And those very persons too, who were present at the time, and saw Lazarus arise, so far from believing in Him, who had wrought these things, repeatedly attempted even to slay Him. Now if seeing before their eyes one rise from the dead, they were so wicked, why marvel at their not receiving a voice wafted from above? Since when a soul is uncandid and perverse, and possessed by the disease of envy, it yields to none of these things; even as when it is candid it receives all with faith, and hath no great need of these.
Speak not therefore thus, "They believed not," but rather inquire, "Did not all things take place which ought to have made them believe?" For by the prophet also God frames this kind of defense of His own ways in general. That is, the Jews being on the point of ruin, and of being given over to extreme punishment; lest any from their wickedness should calumniate His providence, He saith, "What ought I to have done to this vineyard, that I have not done?" Just so here likewise do thou reflect; "what ought to have been done, and was not done?" And indeed whensoever arguments arise on God's Providence, do thou make use of this kind of defense, against those who from the wickedness of the many try to raise a prejudice against it. See, for instance, what astonishing things are done, preludes of those which were to come; for it is no more paradise, but Heaven that is opened.
[Daniel 10:4] "And in the twenty-fourth day of the first month, I was beside the great river which is the Tigris." Ezekiel also had seen a great vision beside a river, the Chebar (Ezekiel 1:1). And it was by the stream of the Jordan that the heavens were opened to the gaze of our Lord and Savior and also to John the Baptist (Matthew 3:1-17). Therefore those critics should leave off their foolish objections who raise questions about the presence of shadows and symbols in a matter of historical truth and attempt to destroy the truth itself by imagining that they should employ allegorical methods to destroy the historicity of rivers and trees and of Paradise.
It sate on the head of Jesus, that none might suppose the voice of the Father spoken to John, and not to the Lord.
The mystery of the Trinity is shown in this baptism. The Lord is baptized; the Spirit descends in shape of a dove; the voice of the Father is heard giving testimony to the Son.
(Verse 17) And behold, the heavens were opened for him, and he saw the Spirit of God descending like a dove and coming upon him. And behold, a voice from heaven, saying: 'This is my beloved Son, in whom I am well pleased.' The mystery of the Trinity is demonstrated in the baptism: the Lord is baptized, the Spirit descends in the form of a dove, and the voice of the Father, testifying to the Son, is heard. The heavens are opened not by the opening of the elements, but by spiritual eyes; as Ezekiel also mentions in the beginning of his book that they were opened. And the dove also sat upon the head of Jesus, so that no one would think that the voice of the Father was made to John, not to the Lord.
Here then we have the Trinity presented in a clear way: the Father in the voice, the Son in the man, the Holy Spirit in the dove. This only needs to be barely mentioned, for it is so obvious for anyone to see. Here the recognition of the Trinity is conveyed to us so plainly that it hardly leaves any room for doubt or hesitation. The Lord Christ himself, who comes in the form of a servant to John, is undoubtedly the Son, for here no one can mistake him for either the Father or the Holy Spirit. It is the Son who comes. And who could have any doubt about the identity of the dove? The Gospel itself most plainly testifies: “The Holy Spirit descended upon him in the form of a dove.” So also there can be no doubt whose voice it is who speaks so personally: “You are my beloved Son.” So we have the Trinity distinguished.… Here are the three persons of the Trinity distinguished: When Jesus came to the river, he came from one place to another. The dove descended from heaven to earth, from one place to another. The very voice of the Father sounded neither from the earth nor from the water but from heaven. These three are as it were distinguished in places, in offices and in works. But one may say to me, “Show me instead the inseparability of the triune God. Remember you who are speaking are a Catholic, and to Catholics are you speaking.” For thus does our faith teach, that is, the true, the right Catholic faith, gathered not by the opinion of private judgment but by the witness of the Scriptures, not subject to the fluctuations of heretical rashness but grounded in apostolic truth. This we know, this we believe. This, though we do not see it with our eyes nor as yet with the heart, so long as we are being purified by faith, yet by this faith we most firmly and rightly maintain the Father, Son and Holy Spirit are a Trinity—inseparably one God, not three gods. But yet one God in such a way that the Son is not the Father, and the Father is not the Son, and the Holy Spirit is neither the Father nor the Son but the Spirit of the Father and of the Son. This ineffable Divinity, abiding ever in itself, making all things new, creating, creating anew, sending, recalling, judging, delivering, this Trinity, I say, we know to be at once indescribable and inseparable.
(non occ.) Not as before by Moses and the Prophets, neither in type or figure did the Father teach that the Son should come, but openly showed Him to be already come, This is my Son.
(de Trin. iv. 21.) Here are deeds of the whole Trinity. In their own substance indeed Father, Son, and Holy Spirit are One without interval of either place or time; but in my mouth they are three separate words, and cannot be pronounced at the same time, and in written letters they fill each their several places. By this comparison may be understood how the Trinity in Itself indivisible may be manifested dividedly in the likeness of a visible creation. That the voice is that of the Father only is manifest from the words, This is my Son.
(in Joann. tr. 14. 11.) The Father loves the Son, but as a father should, not as a master may love a servant; and that as an own Son, not an adopted; therefore He adds, in whom I am well-pleased.
(de Cons. Ev. ii. 14.) These words Mark and Luke give in the same way; in the words of the voice that came from Heaven, their expression varies though the sense is the same. For both the words as Matthew gives them, This is my beloved Son, and as the other two, Thou art my beloved Son, express the same sense in the speaker; (and the heavenly voice, no doubt, uttered one of these,) but one shows an intention of addressing the testimony thus borne to the Son to those who stood by; the other of addressing it to Himself, as if speaking to Christ He had said, This is my Son. Not that Christ was taught what He knew before, but they who stood by heard it, for whose sake the voice came. Again, when one says, in whom I am well-pleased; another, in thee it hath pleased me, if you ask which of these was actually pronounced by that voice; take which you will, only remembering that those who have not related the same words as were spoken have related the same sense. That God is well-pleased with His Son is signified in the first; that the Father is by the Son pleased with men is conveyed in the second form, in thee it hath well-pleased me. Or you may understand this to have been the one meaning of all the Evangelists, In Thee have I put My good pleasure, i. e. to fulfil all My purpose.
Or if it be referred to the human nature of Christ, the sense is, I am pleased in Him, whom alone I have found without sin. Or according to another reading, It hath pleased me to appoint Him, by whom to perform those things I would perform, i. e. the redemption of the human race.
The Spirit came down to bear witness that He Who is baptized is greater than he who baptizes. For the Jews held John in high regard, but they did not esteem Christ so highly. They all saw the Spirit descending upon Jesus so that they would not think that the voice which said, "This is My beloved Son," was referring to John; but by seeing the Spirit they might believe that this voice spoke concerning Jesus. It was like a dove because of the dove’s innocence and meekness, and because the dove is very clean, not remaining in any place where there is foul odor. So it is with the Holy Spirit. But also, as in the time of Noah a dove announced the deliverance from the flood by bearing an olive twig, so too, here, the Holy Spirit reveals the deliverance from sins. There, the twig of olive; here, the mercy of God.
That is, in Whom I am content, and He is pleasing to Me.
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Summary
Matthew 3:17 records the profound divine affirmation of Jesus Christ at the commencement of His public ministry, immediately following His baptism by John the Baptist. A voice from heaven, unequivocally identified as God the Father, publicly declares Jesus as "my beloved Son, in whom I am well pleased," thereby establishing His unique identity, divine authority, and perfect obedience, setting the theological foundation for His redemptive mission.
Context
Literary Context
This pivotal verse serves as the climax of Jesus' baptism narrative, directly following the account in Matthew 3:16 where the heavens were opened and the Holy Spirit descended upon Jesus in the form of a dove. The divine voice in Matthew 3:17 provides the theological interpretation of the preceding visual and spiritual phenomena, confirming Jesus' identity before He embarks on His public ministry. It immediately precedes Jesus' temptation in the wilderness, as detailed in Matthew 4:1-11, signaling His readiness to confront evil and fulfill His messianic calling. This declaration is a public anointing and commissioning, validating His person and purpose to all who would hear or read Matthew's Gospel.
Historical & Cultural Context
In ancient Israel, a "voice from heaven" (Hebrew: bat qol) was recognized as a form of divine communication, especially during periods when prophetic revelation was perceived to be scarce. This phenomenon, therefore, carried immense authority and significance for a Jewish audience. The declaration of "Son" evoked both the Davidic covenant's promise of a royal son (2 Samuel 7:14) and the unique relationship between God and His chosen servant, as seen in passages like Psalm 2:7 and Isaiah 42:1. The phrase "in whom I am well pleased" directly echoes the language of the Suffering Servant in Isaiah, subtly hinting at the redemptive path Jesus would take. The setting, the Jordan River, was also significant as a place of spiritual renewal and national identity, further imbuing the event with profound symbolic meaning for those familiar with Israel's history.
Key Themes
The primary theme is the Divine Affirmation of Jesus' Sonship. This declaration from God the Father unequivocally establishes Jesus' unique identity, not merely as a prophet or a righteous man, but as the Beloved Son, possessing an unparalleled relationship with the Father. This divine endorsement provides the ultimate authority for Jesus' subsequent teachings, miracles, and claims. Closely related is the theme of God's Pleasure and Approval, expressed by the phrase "in whom I am well pleased." This signifies God's complete satisfaction with Jesus' character, His sinless life, and His willingness to perfectly fulfill the Father's will, even unto the ultimate sacrifice, foreshadowing His obedience "even to the point of death on a cross" as described in Philippians 2:8. Finally, the event powerfully illustrates the Trinitarian Nature of God. Though the term "Trinity" is not explicitly used, the scene vividly portrays the three distinct persons of the Godhead: God the Father (the voice), God the Son (Jesus being baptized), and God the Holy Spirit (descending as a dove in Matthew 3:16). This simultaneous manifestation underscores the unity and distinct roles within the Godhead in the work of redemption.
Exposition and Analysis
Key Word Analysis
This term (G27) signifies not merely affection but a unique, cherished, and singularly loved relationship. When God calls Jesus His "beloved Son," it emphasizes Jesus' unparalleled status and the Father's deep, unique affection for Him, distinguishing Him from all others. It suggests a relationship of singular favor and intimacy.
The word (G5207) denotes kinship, but in this context, it carries profound theological weight. Coupled with "beloved" and the divine voice, it points to Jesus' unique divine nature and His messianic role as the promised Son of God, not merely a human descendant or a righteous individual. It speaks to His identity as the second person of the Trinity.
This verb (G2106) means to think well of, to approve, or to take pleasure in. It's not a passive acceptance but an active, joyful endorsement. God's "well pleased" indicates His complete satisfaction with Jesus' character, His perfect obedience, and His readiness to embark on His redemptive mission. It signifies divine affirmation and delight in Jesus' very being and purpose.
Verse Breakdown
"And lo a voice from heaven"
This dramatic opening signals a direct divine intervention and revelation. The "lo" (Greek, idoú' - G2400) functions as an exclamation, drawing immediate attention to the miraculous event. The "voice from heaven" (Greek, phōnḗ ek ouranoú' - G5456, G1537, G3772) indicates that the declaration originates directly from God, transcending earthly authority and confirming the supernatural nature of the event. It is God the Father Himself speaking, providing an undeniable, audible testimony.
"saying, This is my beloved Son"
The content of the voice is a direct, personal, and authoritative declaration of Jesus' identity. "This" (Greek, hoûtos' - G3778) points specifically to Jesus, who has just been baptized. "My beloved Son" (Greek, ho huiós mou ho agapētós' - G5207, G3450, G27) is a profound statement of relationship and status. It echoes messianic and servant passages from the Old Testament (Psalm 2:7; Isaiah 42:1), identifying Jesus as the unique, chosen, and dearly loved Son of God, distinct from all others.
"in whom I am well pleased"
This concluding phrase (Greek, en hō eudokēsa' - G1722, G3739, G2106) expresses God the Father's complete approval and delight in Jesus. It signifies that Jesus' life, character, and willingness to fulfill His mission perfectly align with the Father's will. This is not merely a statement of affection but an active endorsement of Jesus' full obedience and readiness to embark on the path of redemption, culminating in His ultimate sacrifice. It underscores the divine unity of purpose between Father and Son.
Literary Devices
Matthew 3:17 employs several powerful literary devices to convey its profound theological message. The most prominent is Theophany, a visible or audible manifestation of God to humankind. Here, God's presence is revealed through an audible voice from heaven, making His declaration undeniable. Auditory Imagery is central, as the entire verse hinges on the "voice from heaven," emphasizing the direct, authoritative, and public nature of God's affirmation. This auditory experience complements the Visual Symbolism of the Holy Spirit descending like a dove in the preceding verse (Matthew 3:16), creating a multi-sensory divine encounter. Furthermore, the verse functions as a Divine Declaration, a pronouncement from God Himself that carries ultimate authority and truth. This declaration is also an act of Identification, unequivocally naming Jesus as "my beloved Son," establishing His unique identity and relationship with the Father for the Gospel's readers and for all subsequent Christian theology.
Theological and Thematic Connections
Matthew 3:17 is a cornerstone passage for understanding the person of Christ and the nature of God. It firmly establishes Jesus' divine Sonship and His unique relationship with the Father, a truth that undergirds all subsequent Christology. The Father's declaration of being "well pleased" with Jesus not only affirms His sinless perfection but also points to His role as the obedient Servant who perfectly fulfills God's will, even to the point of death. This moment publicly inaugurates Jesus' redemptive mission, signaling that He is the chosen one, the Messiah, through whom God's ultimate plan for salvation will be realized. It also provides a foundational Trinitarian insight, showcasing the distinct yet unified roles of the Father, Son, and Holy Spirit in the divine economy.
Reflection and Application
The divine affirmation of Jesus in Matthew 3:17 offers profound encouragement and guidance for believers. Just as Jesus was publicly affirmed by the Father before embarking on His ministry, we are reminded of our own identity in Christ. Through faith in Jesus, we are adopted as God's children, becoming "beloved" in Him. This verse calls us to live lives that are "well pleasing" to God, not for salvation (which is by grace through faith), but as an expression of our love and obedience to Him. It invites us to consider what aspects of our lives bring delight to our Heavenly Father, encouraging us to pursue righteousness, humility, and faithful service. Furthermore, it reassures us that even as we face challenges and temptations in our own "wilderness" experiences, God's affirmation and pleasure rest upon those who are in Christ, empowering us to walk in our God-given callings with confidence and purpose.
Questions for Reflection
FAQ
Why was Jesus baptized if He was sinless?
Jesus' baptism, as described in Matthew 3:13-15, was not for the remission of His own sins, as He was without sin. Instead, it served several crucial purposes. Firstly, it was an act of identification with humanity, particularly with those who were repenting and seeking God. Secondly, Jesus stated it was "to fulfill all righteousness," meaning it was necessary to complete God's plan and to perfectly align with the Father's will. It also marked the formal inauguration of His public ministry and served as the occasion for His divine anointing by the Holy Spirit and the Father's public affirmation, as seen in Matthew 3:16-17.
What does "beloved Son" signify in this context?
The title "beloved Son" (Greek, agapētós_ _huiós') is profoundly significant. It goes beyond mere human kinship, indicating Jesus' unique and intimate relationship with God the Father. It echoes Old Testament messianic prophecies, particularly Psalm 2:7, which speaks of the divine enthronement of the King, and Isaiah 42:1, which describes God's chosen servant in whom He delights. Thus, "beloved Son" signifies Jesus' divine nature, His messianic identity, His unique authority, and His preeminence as the one chosen by God to accomplish His redemptive purposes.
Is Matthew 3:17 a Trinitarian passage?
While the term "Trinity" is a later theological construct, Matthew 3:16-17 is one of the clearest biblical passages illustrating the distinct persons of the Godhead acting in concert. In this scene, God the Son (Jesus) is being baptized, God the Holy Spirit descends "like a dove" upon Him (Matthew 3:16), and God the Father speaks audibly from heaven (Matthew 3:17). This simultaneous manifestation of Father, Son, and Holy Spirit provides a foundational biblical basis for the doctrine of the Trinity, showcasing their distinct roles yet unified purpose in the work of salvation.
Christ-Centered Fulfillment
Matthew 3:17 stands as a foundational declaration of Christ's identity and mission, pointing forward to His entire redemptive work. The Father's affirmation of Jesus as "my beloved Son, in whom I am well pleased" is not merely a statement of past approval but a prophetic endorsement of all that Jesus would accomplish. It foreshadows His perfect obedience throughout His earthly life, culminating in His ultimate sacrifice on the cross, which was the supreme act of pleasing the Father, as described in Romans 5:19. This divine declaration at His baptism marks the inauguration of His public ministry, which would lead to His atoning death and glorious resurrection, through which humanity could be reconciled to God. Jesus, the Beloved Son, is the one through whom God has chosen to reveal Himself fully, as Hebrews 1:1-3 powerfully states. His Sonship, affirmed here, is the basis for His unique role as Savior, the one whom God "gave His only Son, that whoever believes in Him should not perish but have eternal life" (John 3:16). Ultimately, Matthew 3:17 reveals the Christ who is the "image of the invisible God, the firstborn of all creation," in whom "all the fullness of God was pleased to dwell" (Colossians 1:15-20), making Him the sole mediator and the complete fulfillment of God's redemptive plan.