Matthew 3:17
17. 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. 2 Corinthians 5:18-19
18. all—Greek, "THE."
things—all our privileges in this new creation (2Co 5:14, 15). reconciled us—that is, restored us ("the world," 2Co 5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the price paid at the expense of God Himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (Ro 3:25, 26). The Greek "reconcile" is reciprocally used as in the Hebrew Hithpahel conjugation, appease, obtain the favor of. Mt 5:24, "Be reconciled to thy brother"; that is, take measures that he be reconciled to thee, as well as thou to him, as the context proves. Diallagethi, however (Mt 5:24), implying mutual reconciliation, is distinct from Katallagethi here, the latter referring to the change of status wrought in one of the two parties. The manner of God reconciling the world to Himself is implied (2Co 5:19), namely, by His "not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by inducing them to lay aside their enmity, but in the first instance, does so by satisfying His own justice and righteous enmity against sin (Ps 7:11). Compare 1Sa 29:4, "Reconcile himself unto his master"; not remove his own anger against his master, but his master's against him [ARCHBISHOP MAGEE, Atonement]. The reconciling of men to God by their laying aside their enmity is the consequence of God laying aside His just enmity against their sin, and follows at 2Co 5:20. to us—ministers (2Co 5:19, 20).19. God was in Christ, reconciling—that is, God was BY Christ (in virtue of Christ's intervention) reconciling," &c. Was reconciling" implies the time when the act of reconciliation was being carried into effect (2Co 5:21), namely, when "God made Jesus, who knew no sin, to be sin for us." The compound of "was" and the participle "reconciling," instead of the imperfect (Greek), may also imply the continuous purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " IN Christ" for "by Christ" may be used to imply additionally that God was IN Christ (Joh 10:38; 14:10), and so by Christ (the God-man) was reconciling . . . The Greek for "by" or "through" Christ (the best manuscripts omit "Jesus"), 2Co 5:18, is different. "In" must mean here in the person of Christ. The Greek Katallasson implies "changing" or altering the judicial status from one of condemnation to one of justification. The atonement (at-one-ment), or reconciliation, is the removal of the bar to peace and acceptance with a holy God, which His righteousness interposed against our sin. The first step towards restoring peace between us and God was on God's side (Joh 3:16). The change therefore now to be effected must be on the part of offending man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (Ro 5:10, 11). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare Ro 3:24, 25.
the world—all men (Col 1:20; 1Jo 2:2). The manner of the reconciling is by His "not imputing to men their trespasses," but imputing them to Christ the Sin-bearer. There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him. So, though God loved men whom He created, yet He was offended with them when they sinned, and gave His Son to suffer for them, that through that Son's obedience He might be reconciled to them (reconcile them to Himself, that is, restore them WITH JUSTICE to His favor) [BISHOP PEARSON, Exposition of the Creed]. hath committed unto us—Greek, "hath put into our hands." "Us," that is, ministers. Ephesians 1:6
6. (Eph 1:7, 17, 18). The end aimed at (Ps 50:23), that is, that the glory of His grace may be praised by all His creatures, men and angels.
wherein—Some of the oldest manuscripts read, "which." Then translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions. us accepted—a kindred Greek word to "grace": charitos, echaritosen: translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (Ro 3:24; 5:15). in the beloved—pre-eminently so called (Mt 3:17; 17:5; Joh 3:35; Col 1:13). Greek, "Son of His love." It is only "IN HIS BELOVED" that He loves us (Eph 1:3; 1Jo 4:9, 10). Hebrews 10:6-17
6. burnt offerings—Greek, "whole burnt offerings."
thou hast had no pleasure—as if these could in themselves atone for sin: God had pleasure in (Greek, "approved," or "was well pleased with") them, in so far as they were an act of obedience to His positive command under the Old Testament, but not as having an intrinsic efficacy such as Christ's sacrifice had. Contrast Mt 3:17.7. I come—rather, "I am come" (see on Heb 10:5). "Here we have the creed, as it were, of Jesus: 'I am come to fulfil the law,' Mt 5:17; to preach, Mr 1:38; to call sinners to repentance, Lu 5:32; to send a sword and to set men at variance, Mt 10:34, 35; I came down from heaven to do the will of Him that sent me, Joh 6:38, 39 (so here, Ps 40:7, 8); I am sent to the lost sheep of the house of Israel, Mt 15:24; I am come into this world for judgment, Joh 9:39; I am come that they might have life, and might have it more abundantly, Joh 10:10; to save what had been lost, Mt 18:11; to seek and to save that which was lost, Lu 19:10; compare 1Ti 1:15; to save men's lives, Lu 9:56; to send fire on the earth, Lu 12:49; to minister, Mt 20:28; as "the Light," Joh 12:46; to bear witness unto the truth, Joh 18:37. See, reader, that thy Saviour obtain what He aimed at in thy case. Moreover, do thou for thy part say, why thou art come here? Dost thou, then, also, do the will of God? From what time? and in what way?" [BENGEL]. When the two goats on the day of atonement were presented before the Lord, that goat on which the lot of the Lord should fall was to be offered as a sin offering; and that lot was lifted up on high in the hand of the high priest, and then laid upon the head of the goat which was to die; so the hand of God determined all that was done to Christ. Besides the covenant of God with man through Christ's blood, there was another covenant made by the Father with the Son from eternity. The condition was, "If He shall make His soul an offering for sin, He shall see His seed," &c. (Isa 53:10). The Son accepted the condition, "Lo, I come to do Thy will, O God" [BISHOP PEARSON]. Oblation, intercession, and benediction, are His three priestly offices.
in the volume, &c.—literally, "the roll": the parchment manuscript being wrapped around a cylinder headed with knobs. Here, the Scripture "volume" meant is the fortieth Psalm. "By this very passage 'written of Me,' I undertake to do Thy will [namely, that I should die for the sins of the world, in order that all who believe may be saved, not by animal sacrifices, Heb 10:6, but by My death]." This is the written contract of Messiah (compare Ne 9:38), whereby He engaged to be our surety. So complete is the inspiration of all that is written, so great the authority of the Psalms, that what David says is really what Christ then and there said.8. he—Christ.
Sacrifice, &c.—The oldest manuscripts read, "Sacrifices and offerings" (plural). This verse combines the two clauses previously quoted distinctly, Heb 10:5, 6, in contrast to the sacrifice of Christ with which God was well pleased.9. Then said he—"At that time (namely, when speaking by David's mouth in the fortieth Psalm) He hath said." The rejection of the legal sacrifices involves, as its concomitant, the voluntary offer of Jesus to make the self-sacrifice with which God is well pleased (for, indeed, it was God's own "will" that He came to do in offering it: so that this sacrifice could not but be well pleasing to God).
I come—"I am come." taketh away—"sets aside the first," namely, "the legal system of sacrifices" which God wills not. the second—"the will of God" (Heb 10:7, 9) that Christ should redeem us by His self-sacrifice.10. By—Greek, "In." So "in," and "through," occur in the same sentence, 1Pe 1:22, "Ye have purified your souls in obeying the truth through the Spirit." Also, 1Pe 1:5, in the Greek. The "in (fulfilment of) which will" (compare the use of in, Eph 1:6, "wherein [in which grace] He hath made us accepted, in the Beloved"), expresses the originating cause; "THROUGH the offering . . . of Christ," the instrumental or mediatory cause. The whole work of redemption flows from "the will" of God the Father, as the First Cause, who decreed redemption from before the foundation of the world. The "will" here (boulema) is His absolute sovereign will. His "good will" (eudokia) is a particular aspect of it.
are sanctified—once for all, and as our permanent state (so the Greek). It is the finished work of Christ in having sanctified us (that is, having translated us from a state of unholy alienation into a state of consecration to God, having "no more conscience of sin," Heb 10:2) once for all and permanently, not the process of gradual sanctification, which is here referred to. the body—"prepared" for Him by the Father (Heb 10:5). As the atonement, or reconciliation, is by the blood of Christ (Le 17:11), so our sanctification (consecration to God, holiness and eternal bliss) is by the body of Christ (Col 1:22). ALFORD quotes the Book of Common Prayer Communion Service, "that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood." once for all— (Heb 7:27; 9:12, 26, 28; 10:12, 14).11. And—a new point of contrast; the frequent repetition of the sacrifices.
priest—The oldest manuscripts read, "high priest." Though he did not in person stand "daily" offering sacrifices, he did so by the subordinate priests of whom, as well as of all Israel, he was the representative head. So "daily" is applied to the high priests (Heb 7:27). standeth—the attitude of one ministering; in contrast to "sat down on the right hand of God," Heb 10:12, said of Christ; the posture of one being ministered to as a king. which—Greek, "the which," that is, of such a kind as. take away—utterly; literally, "strip off all round." Legal sacrifices might, in part, produce the sense of forgiveness, yet scarcely even that (see on Heb 10:4); but entirely to strip off one's guilt they never could.12. this man—emphatic (Heb 3:3).
for ever—joined in English Version with "offered one sacrifice"; offered one sacrifice, the efficacy of which endures for ever; literally. "continuously," (compare Heb 10:14). "The offering of Christ, once for all made, will continue the one and only oblation for ever; no other will supersede it" [BENGEL]. The mass, which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering (Heb 9:26). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice, just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would imply that the former once-for-all offering of the one sacrifice was imperfect, and so would be dishonoring to it (Heb 10:2, 18). Heb 10:14, on the contrary, says, "He hath PERFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Himself again on the cross, and there would be two offerings; but Paul says there was only one, once for all. Compare Note, see on Heb 9:26. English Version is favored by the usage in this Epistle, of putting the Greek "for ever" after that which it qualifies. Also, "one sacrifice for ever," stands in contrast to "the same sacrifices oftentimes" (Heb 10:11). Also, 1Co 15:25, 28, agrees with Heb 10:12, 13, taken as English Version, not joining, as ALFORD does, "for ever" with "sat down," for Jesus is to give up the mediatorial throne "when all things shall be subdued unto Him," and not to sit on it for ever.13. expecting—"waiting." Awaiting the execution of His Father's will, that all His foes should be subjected to Him. The Son waits till the Father shall "send Him forth to triumph over all His foes." He is now sitting at rest (Heb 10:12), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on the unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly manifested kingdom and conquest over His foes. Thus He fulfils Ps 110:1. This agrees with 1Co 15:23-28. He is, by His Spirit and His providence, now subjecting His foes to Him in part (Ps 110:1-7). The subjection of His foes fully shall be at His second advent, and from that time to the general judgment (Re 19:1-20:15); then comes the subjection of Himself as Head of the Church to the Father (the mediatorial economy ceasing when its end shall have been accomplished), that God may be all in all. Eastern conquerors used to tread on the necks of the vanquished, as Joshua did to the five kings. So Christ's total and absolute conquest at His coming is symbolized.
be made his footstool—literally, "be placed (rendered) footstool of His feet." his enemies—Satan and Death, whose strength consists in "sin"; this being taken away (Heb 10:12), the power of the foes is taken away, and their destruction necessarily follows.14. For—The sacrifice being "for ever" in its efficacy (Heb 10:12) needs no renewal.
them that are sanctified—rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect (1Pe 1:2) believers is perfect in Christ once for all (see on Heb 10:10). (Contrast the law, Heb 7:19; 9:9; 10:1). The development of that sanctification is progressive.15. The Greek, has "moreover," or "now."
is a witness—of the truth which I am setting forth. The Father's witness is given Heb 5:10. The Son's, Heb 10:5. Now is added that of the Holy Spirit, called accordingly "the Spirit of grace," Heb 10:29. The testimony of all Three leads to the same conclusion (Heb 10:18). for after that he had said before—The conclusion to the sentence is in Heb 10:17, "After He had said before, This is the covenant that I will make with them (with the house of Israel, Heb 8:10; here extended to the spiritual Israel) . . . saith the Lord; I will put (literally, 'giving,' referring to the giving of the law; not now as then, giving into the hands, but giving) My laws into their hearts ('mind,' Heb 8:10) and in their minds ('hearts,' Heb 8:10); I will inscribe (so the Greek) them (here He omits the addition quoted in Heb 8:10, 11, I will be to them a God . . . and they shall not teach every man his neighbor . . .), and (that is, after He had said the foregoing, HE THEN ADDS) their sins . . . will I remember no more." The great object of the quotation here is to prove that, there being in the Gospel covenant, "REMISSION of sins" (Heb 10:17), there is no more need of a sacrifice for sins. The object of the same quotation in Heb 8:8-13 is to show that, there being a "NEW covenant," the old is antiquated.