The Meaning of Matthew 3:16 Explained

Matthew 3:16

KJV: And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

YLT: And having been baptized, Jesus went up immediately from the water, and lo, opened to him were the heavens, and he saw the Spirit of God descending as a dove, and coming upon him,

Darby: And Jesus, having been baptised, went up straightway from the water, and lo, the heavens were opened to him, and he saw the Spirit of God descending as a dove, and coming upon him:

ASV: And Jesus when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him;

What is the context of Matthew 3:16?

KJV Reverse Interlinear

And  Jesus,  when he was baptized,  went up  straightway  out of  the water:  and,  lo,  the heavens  were opened  unto him,  and  he saw  the Spirit  of God  descending  like  a dove,  and  lighting  upon  him: 

What does Matthew 3:16 Mean?

Study Notes

Jesus
For the first time the Trinity, foreshadowed in many ways in the O.T., is fully manifested. The Spirit descends upon the Son, and at the same moment the Father's voice is heard from heaven.

Context Summary

Matthew 3:13-17 - Baptized With The Spirit
While John was denouncing the sins of others, he was very conscious of his own. He melted in holy humility before the one nature in which his keen eye detected no trace of impurity, and he strenuously strove to forbid the incongruity of his polluted hands baptizing so pure a being as he felt Christ to be.
Our Lord accepted the disclaimer but overruled it. He alone of all holy men had no consciousness of sin. "He did no sin, neither was guile found in His mouth," 1 Peter 2:22. As God's designated Lamb, He was narrowly searched, but those who knew the most about Him were compelled to attest His innocence and purity. Yet He was baptized that He might assume the sinner's guilt, standing with him and for him and identifying Himself with his lot. Then He was anointed by the Spirit, and attested by the Father's voice. Probably only John and He were aware of these celestial tokens. See John 1:32. But let us stand beneath the same chrism which made Him the Christ. See 1 John 2:20; 1 John 2:27. [source]

Chapter Summary: Matthew 3

1  John preaches: his office, life, and baptism
7  He reprimands the Pharisees,
13  and baptizes Jesus in Jordan

Greek Commentary for Matthew 3:16

The Spirit of God descending as a dove [πνευμα τεου καταβαινον ωσει περιστεραν]
It is not certain whether Matthew means that the Spirit of God took the form of a dove or came upon Jesus as a dove comes down. Either makes sense, but Luke (Luke 3:22) has it “in bodily form as a dove” and that is probably the idea here. The dove in Christian art has been considered the symbol of the Holy Spirit. [source]
As a dove [ὡσεί περιστερὰν]
In the form of a dove, and not, as some interpret, referring merely to the manner of the descent - swiftly and gently as a dove (compare Luke 3:22 “In a bodily form, as a dove ”)The dove was an ancient symbol of purity and innocence, adopted by our Lord in Matthew 10:16. It was the only bird allowed to be offered in sacrifice by the Levitical law. In Christian art it is the symbol of the Holy Spirit, and that in his Old Testament manifestations as well as in those of the New Testament. From a very early date the dove brooding over the waters was the type of the opening words of Genesis. An odd fresco on the choir-walls of the Cathedral of Monreale, near Palermo, represents a waste of waters, and Christ above, leaning forward from the circle of heaven with extended arms. From beneath him issues the divine ray along which the dove is descending upon the waters. So Milton:“Thou from the firstWast present, and with mighty wings outspread Dove-like sat'st brooding on the vast abyssAnd mad'st it pregnant.”In art, the double-headed dove is the peculiar attribute of the prophet Elisha. A window in Lincoln College, Oxford, represents him with the double-headed dove perched upon his shoulder. The symbol is explained by Elisha's prayer that a double portion of Elijah's spirit might rest upon him. It has been asserted that, among the Jews, the Holy Spirit was presented under the symbol of a dove, and a passage is cited from the Talmud; “The Spirit of God moved on the face of the waters like a dove.” Dr. Edersheim (“Life and Times of Jesus the Messia”) vigorously contradicts this, and says that the passage treats of the supposed distance between the upper and the lower waters, which was only three finger-breadths. This is proved by Genesis 1:2, where the Spirit of God is said to brood over the face of the waters, “just as a dove broodeth over her young without touching them.” “Thus the comparison is not between the Spirit and the dove, but between the closeness with which a dove broods over her young without touching them, and the supposed proximity of the Spirit to the lower waters without touching them.” He goes on to say that the dove was not the symbol of the Holy Spirit, but of Israel. “Iftherefore, rabbinic illustration of' the descent of the Holy Spirit with the visible appearance of a dove must be sought for, it would lie in the acknowledgment of Jesus as the ideal typical Israelite, the representative of his people.”-DIVIDER-
[source]

Reverse Greek Commentary Search for Matthew 3:16

Mark 1:9 Rent asunder [σχιζομενους]
Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the “opened” in Matthew 3:16 and Luke 3:21. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John 1:32). The Cerinthian Gnostics took the dove to mean the heavenly aeon Christ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ. [source]
Luke 3:21 Jesus also having been baptized [και Ιησου βαπτιστεντος]
Genitive absolute construction, first aorist passive participle. In Luke‘s sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see note on Mark 1:9; notes on Matthew 3:13-16.And praying (και προσευχομενου — kai proseuchomenou). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer.The heaven was opened First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι — anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει — kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν — kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο — egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους — schizomenous rent asunder. [source]
Luke 3:21 The heaven was opened [ανεωιχτηναι τον ουρανον]
First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι — anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει — kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν — kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο — egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους — schizomenous rent asunder. [source]
John 1:32 As a dove [ὡσεὶ περιστερὰν]
In the shape of a dove. See on Matthew 3:16. [source]
John 1:32 Bare witness [εμαρτυρησεν]
First aorist active indicative of μαρτυρεω — martureō Another specimen of John‘s witness to the Messiah (John 1:7, John 1:15, John 1:19, John 1:29, John 1:35, John 1:36). I have beheld Perfect middle indicative of τεαομαι — theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
John 1:51 Verily, Verily [Αμην αμην]
Hebrew word transliterated into Greek and then into English, our “amen.” John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ‘s authoritative manner of speaking as shown also by υμιν — legō humin (I say unto you). Note plural αυτωι — humin though τον ουρανον ανεωιγοτα — autōi just before is singular (to him). Jesus addresses thus others besides Nathanael. The heaven opened (ανοιγω — ton ouranon aneōigota). Second perfect active participle of επι τον υιον του αντρωπου — anoigō with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew 3:16; Luke 3:21), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah 64:1) and as it was later illustrated in the death of Stephen (Acts 7:56). There is a quotation from Genesis 28:12., Jacob‘s vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both “the Son of God” as Nathanael said and “the Son of Man” (epi ton huion tou anthrōpou) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob‘s Ladder. “I am the Way,” Jesus will say. He is more than King of Israel, he is the Son of Man (the race). So quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark 14:62). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person. [source]
Acts 7:56 Opened [διηνοιγμενους]
Perfect passive predicate participle of διανοιγνυμι — dianoignumi (cf. Matthew 3:16; Luke 3:21). [source]
1 Peter 4:14 For the name of Christ [εν ονοματι Χριστου]
“In the matter of the name of Christ.” For the idea see Matthew 5:11.; Matthew 19:29; Acts 5:41; Acts 9:16; Acts 21:13. This is the only N.T. example of just ονομα Χριστου — onoma Christou here used because of the use of Χριστιανος — Christianos in 1 Peter 4:16. For the beatitude μακαριοι — makarioi see Matthew 5:11.The Spirit of glory and the Spirit of God (το της δοχης και το του τεου πνευμα — to tēs doxēs kai to tou theou pneuma). Note repetition of the article (το — to) though πνευμα — pneuma only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God.Resteth upon you Quotation from Isaiah 11:2. Present middle indicative of αναπαυω — anapauō to give rest, refresh (Matthew 11:28). “He rests upon the Christian as the Shechinah rested upon the tabernacle” (Bigg). Cf. 1 Peter 1:8; Matthew 3:16. [source]
1 Peter 4:14 Resteth upon you [επ ημας αναπαυεται]
Quotation from Isaiah 11:2. Present middle indicative of αναπαυω — anapauō to give rest, refresh (Matthew 11:28). “He rests upon the Christian as the Shechinah rested upon the tabernacle” (Bigg). Cf. 1 Peter 1:8; Matthew 3:16. [source]
Revelation 4:1 In Heaven []
Compare Ezekiel 1:1; Matthew 3:16; Acts 7:56; Acts 10:11. In all these heaven itself is opened. [source]
Revelation 19:10 See thou do it not [ορα μη]
Repeated in Revelation 22:9. Here there is no verb after μη — mē (ellipse of ποιησηις τουτο — poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη — mē after ορα — hora (present active imperative of οραω — horaō), a common enough idiom.Fellow-servant (συνδουλος — sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι — sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Revelation 19:10 Worship God [τωι τεωι προσκυνησον]
And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Revelation 19:10 The spirit of prophecy [το πνευμα της προπητειας]
Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Revelation 19:11 The heaven opened [τον ουρανον ηνεωιγμενον]
Perfect passive participle (triple reduplication) of ανοιγω — anoigō Accusative case after ειδον — eidon So Ezekiel (Ezekiel 1:1) begins his prophecy. See also the baptism of Jesus (Matthew 3:16; Luke 3:21, but σχιζομενους — schizomenous in Mark 1:10). Jesus predicted the opened heavens to Nathanael (John 1:51). In Revelation 4:1 a door is opened in heaven, the sanctuary is opened (Revelation 11:19; Revelation 15:5), angels come out of heaven (Revelation 10:1; Revelation 14:17; Revelation 18:1), and sounds come from heaven (Revelation 19:1). [source]

What do the individual words in Matthew 3:16 mean?

Having been baptized now - Jesus immediately went up from the water and behold were opened to him the heavens he saw the Spirit of God descending as a dove and alighting upon Him
Βαπτισθεὶς δὲ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος καὶ ἰδοὺ ἠνεῴχθησαν [αὐτῷ] οἱ οὐρανοί εἶδεν [τὸ] Πνεῦμα [τοῦ] Θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπ’ αὐτόν

Βαπτισθεὶς  Having  been  baptized 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: βαπτίζω  
Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk).
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
εὐθὺς  immediately 
Parse: Adverb
Root: εὐθέως  
Sense: straightway, immediately, forthwith.
ἀνέβη  went  up 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀναβαίνω  
Sense: ascend.
ὕδατος  water 
Parse: Noun, Genitive Neuter Singular
Root: ὕδωρ  
Sense: water.
ἰδοὺ  behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
ἠνεῴχθησαν  were  opened 
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural
Root: ἀνοίγω 
Sense: to open.
[αὐτῷ]  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
οὐρανοί  heavens 
Parse: Noun, Nominative Masculine Plural
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
εἶδεν  he  saw 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
Πνεῦμα  Spirit 
Parse: Noun, Accusative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
καταβαῖνον  descending 
Parse: Verb, Present Participle Active, Accusative Neuter Singular
Root: καταβαίνω  
Sense: to go down, come down, descend.
περιστερὰν  a  dove 
Parse: Noun, Accusative Feminine Singular
Root: περιστερά  
Sense: a dove.
ἐρχόμενον  alighting 
Parse: Verb, Present Participle Middle or Passive, Accusative Neuter Singular
Root: ἔρχομαι  
Sense: to come.
ἐπ’  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.