Matthew 3:17

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 Matthew 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.

To summon the Agonistae, or contenders, to make their appearance, and to announce their names.

To specify the prize for which they were to contend.

To admonish and animate, with appropriate discourses, the athletae, or combatants.

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.

After the conflict was ended, to bring the business before the judges, and, according to their determination, to proclaim the victor.

To deliver the prize to the conqueror, and to put the crown on his head, in the presence of the assembly.

They were the persons who convoked all solemn and religious assemblies, and brought forth, and often slew, the sacrifices offered on those occasions.

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 Daniel 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.

Daniel 3:4 , is the only place in our translation, in which the word herald is used: but the word κηρυξ , used by St. Paul, 1 Timothy 2:7 ; 2 Timothy 1:11 , and by St. Peter, 2 Peter 3:5 , is found in the Septuagint, Genesis 41:43 , as well as in Daniel 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 Genesis 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 Genesis 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 Exodus 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.

Or heer - held , the hero of the army: he who had distinguished himself most in his country's behalf.

Or from the Gallo-teutonic herr - haut , the high lord, because their persons were so universally respected, as we have already seen.

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, θειοι .