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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 3:7–12. His four-level outline is real structure in the source text, so it is rendered as structure.
The doctrine John preached was that of repentance, in consideration of the kingdom of heaven being at hand; now here we have the use of that doctrine. Application is the life of preaching, so it was of John's preaching.
Observe, 1. To whom he applied it; to the Pharisees and Sadducees that came to his baptism, Mat 3:7. To others he thought it enough to say, Repent, for the kingdom of heaven is at hand; but when he saw these Pharisees and Sadducees come about him, he found it necessary to explain himself, and deal more closely. These were two of the three noted sects among the Jews at that time, the third was that of the Essenes, whom we never read of in the gospels, for they affected retirement, and declined busying themselves in public affairs. The Pharisees were zealots for the ceremonies, for the power of the church, and the traditions of the elders; the Sadducees ran into the other extreme, and were little better than deists, denying the existence of spirits and a future state. It was strange that they came to John's baptism, but their curiosity brought them to be hearers; and some of them, it is probable, submitted to be baptized, but it is certain that the generality of them did not; for Christ says (Luk 7:29, Luk 7:30), that when the publicans justified God, and were baptized of John, the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. Note, Many come to ordinances, who come not under the power of them. Now to them John here addresses himself with all faithfulness, and what he said to them, he said to the multitude (Luk 3:7), for they were all concerned in what he said. 2. What the application was. It is plain and home, and directed to their consciences; he speaks as one that came not to preach before them, but to preach to them. Though his education was private, he was not bashful when he appeared in public, nor did he fear the face of man, for he was full of the Holy Ghost, and of power.
I.Here is a word of conviction and awakening.
He begins harshly, calls them not Rabbi, gives them not the titles, much less the applauses, they had been used to.
1.The title he gives them is, O generation of vipers. Christ gave them the same title; Mat 12:34; Mat 23:33. They were as vipers; though specious, yet venomous and poisonous, and full of malice and enmity to every thing that was good; they were a viperous brood, the seed and offspring of such as had been of the same spirit; it was bred in the bone with them. They gloried in it, that they were the seed of Abraham; but John showed them that they were the serpent's seed (compare Gen 3:15); of their father the Devil, Joh 8:44. They were a viperous gang, they were all alike; though enemies to one another, yet confederate in mischief. Note, A wicked generation is a generation of vipers, and they ought to be told so; it becomes the ministers of Christ to be bold in showing sinners their true character.
2.The alarm he gives them is, Who has warned you to flee from the wrath to come? This intimates that they were in danger of the wrath to come; and that their case was so nearly desperate, and their hearts so hardened in sin (the Pharisees by their parade of religion, and the Sadducees by their arguments against religion), that it was next to a miracle to effect anything hopeful among them. "What brings you hither? Who thought of seeing you here? What fright have you been put into, that you enquire after the kingdom of heaven?" Note,
(1.)There is a wrath to come; besides present wrath, the vials of which are poured out now, there is future wrath, the stores of which are treasured up for hereafter.
(2.)It is the great concern of every one of us to flee from this wrath.
(3.)It is wonderful mercy that we are fairly warned to flee from this wrath; think - Who has warned us? God has warned us, who delights not in our ruin; he warns by the written word, by ministers, by conscience.
(4.)These warnings sometime startle those who seemed to have been very much hardened in their security and good opinion of themselves.
II.Here is a word of exhortation and direction (Mat 3:8); "Bring forth therefore fruits meet for repentance.
Therefore, because you are warned to flee from the wrath to come, let the terrors of the Lord persuade you to a holy life." Or, "Therefore, because you profess repentance, and attend upon the doctrine and baptism of repentance, evidence that you are true penitents." Repentance is seated in the heart. There it is as a root; but in vain do we pretend to have it there, if we do not bring forth the fruits of it in a universal reformation, forsaking all sin, and cleaving to that which is good; these are fruits, axious tēs metanoias - worthy of repentance. Note, Those are not worthy the name of penitents, or their privileges, who say they are sorry for their sins, and yet persist in them. They that profess repentance, as all that are baptized do, must be and act as becomes penitents, and never do any thing unbecoming a penitent sinner. It becomes penitents to be humble and low in their own eyes, to be thankful for the least mercy, patient under the greatest affliction, to be watchful against all appearances of sin, and approaches towards it, to abound in every duty, and to be charitable in judging others.
III.Here is a word of caution, not to trust to their external privileges, so as with them to shift off these calls to repentance (Mat 3:9); Think not to say within yourselves, We have Abraham to our father. Note, There is a great deal which carnal hearts are apt to say within themselves, to put by the convincing, commanding power of the word of God, which ministers should labour to meet with and anticipate; vain thoughts which lodge within those who are called to wash their hearts, Jer 4:14. Mē doxēte - Pretend not, presume not, to say within yourselves; be not of the opinion that this will save you; harbour not such a conceit. "Please not yourselves with saying this" (so some read); "rock not yourselves asleep with this, nor flatter yourselves into a fool's paradise." Note, God takes notice of what we say within ourselves, which we dare not speak out, and is acquainted with all the false rests of the soul, and the fallacies with which it deludes itself, but which it will not discover, lest it should be undeceived. Many hide the lie that ruins them, in their right hand, and roll it under their tongue, because they are ashamed to own it; they keep in the Devil's interest, by keeping the Devil's counsel. Now John shows them,
1.What their pretense was; "We have Abraham to our father; we are not sinners of the Gentiles; it is fit indeed that they should be called to repent; but we are Jews, a holy nation, a peculiar people, what is this to us?" Note, The word does us no good, when we will not take it as it is spoken to us, and belonging to us. "Think not that because you are the seed of Abraham, therefore," (1.) "You need not repent, you have nothing to repent of; your relation to Abraham, and your interest in the covenant made with him, denominate you so holy, that there is no occasion for you to change your mind or way." (2.) "That therefore you shall fare well enough, though you do not repent. Think not that this will bring you off in the judgment, and secure you from the wrath to come; that God will connive at your impenitence, because you are Abraham's seed." Note, It is vain presumption to think that our having good relations will save us, though we be not good ourselves. What though we be descended from pious ancestors; have been blessed with a religious education; have our lot cast in families where the fear of God is uppermost; and have good friends to advise us, and pray for us; what will all this avail us, if we do not repent, and live a life of repentance? We have Abraham to our father, and therefore are entitled to the privileges of the covenant made with him; being his seed, we are sons of the church, the temple of the Lord, Jer 7:4. Note, Multitudes, by resting in the honours and advantages of their visible church-membership, take up short of heaven.
2.How foolish and groundless this pretence was; they thought that being the seed of Abraham, they were the only people God had in the world, and therefore that, if they were cut off, he would be at a loss for a church; but John shows them the folly of this conceit; I say unto you (whatever you say within yourselves), that God is able of these stones to raise up children unto Abraham. He was now baptizing in Jordan at Bethabara (Joh 1:28), the house of passage, where the children of Israel passed over; and there were the twelve stones, one for each tribe, which Joshua set up for a memorial, Jos 4:20. It is not unlikely that he pointed to those stones, which God could raise to be, more than in representation, the twelve tribes of Israel. Or perhaps he refers to Isa 51:1, where Abraham is called the rock out of which they were hewn. That God who raised Isaac out of such a rock, can, if there be an occasion, do as much again, for with him nothing is impossible. Some think he pointed to those heathen soldiers that were present, telling the Jews that God would raise up a church for himself among the Gentiles, and entail the blessing of Abraham upon them. Thus when our first parents fell, God could have left them to perish, and out of stones have raised up another Adam and another Eve. Or, take it thus, "Stones themselves shall be owned as Abraham's seed, rather than such hard, dry, barren sinners as you are." Note, As it is lowering to the confidence of the sinners in Zion, so it is encouraging to the hopes of the sons of Zion, that, whatever comes of the present generation, God will never want a church in the world; if the Jews fall off, the Gentiles shall be grafted in, Mat 21:43; Rom 11:12, etc.
IV.Here is a word of terror to the careless and secure Pharisees and Sadducees, and other Jews, that knew not the signs of the times, nor the day of their visitation, Mat 3:10. "Now look about you, now that the kingdom of God is at hand, and be made sensible."
1.How strict and short your trial is; Now the axe is carried before you, now it is laid to the root of the tree, now you are upon your good behavior, and are to be so but a while; now you are marked for ruin, and cannot avoid it but by a speedy and sincere repentance. Now you must expect that God will make quicker work with you by his judgments than he did formerly, and that they will begin at the house of God: "where God allows more means, he allows less time." Behold, I come quickly. Now they were put upon their last trial; now or never.
2."How sore and severe your doom will be, if you do not improve this." It is now declared with the axe at the root, to show that God is in earnest in the declaration, that every tree, however high in gifts and honours, however green in external professions and performances, if it bring not forth good fruit, the fruits meet for repentance, is hewn down, disowned as a tree in God's vineyard, unworthy to have room there, and is cast into the fire of God's wrath - the fittest place for barren trees: what else are they good for? If not fit for fruit, they are fit for fuel. Probably this refers to the destruction of Jerusalem by the Romans, which was not, as other judgments had been, like the lopping off of the branches, or cutting down of the body of the tree, leaving the root to bud again, but it would be the total, final, and irrecoverable extirpation of that people, in which all those should perish that continued impenitent. Now God would make a full end, wrath was coming on them to the utmost.
V.A word of instruction concerning Jesus Christ, in whom all John's preaching centered. Christ's ministers preach, not themselves, but him. Here is,
1.The dignity and pre-eminence of Christ above John. See how meanly he speaks of himself, that he might magnify Christ (Mat 3:11); "I indeed baptize you with water, that is the utmost I can do." Note, Sacraments derive not their efficacy from those who administer them; they can only apply the sign; it is Christ's prerogative to give the thing signified, Co1 3:6; Kg2 4:31. But he that comes after me is mightier than I. Though John had much power, for he came in the spirit and power of Elias, Christ has more; though John was truly great, great in the sight of the Lord (not a greater was born of woman), yet he thinks himself unworthy to be in the meanest place of attendance upon Christ, whose shoes I am not worthy to bear. He sees,
(1.)How mighty Christ is, in comparison with him. Note, It is a great comfort to the faithful ministers, to think that Jesus Christ is mightier than they, can do that for them, and that by them, which they cannot do; his strength is perfected in their weakness.
(2.)How mean he is in comparison with Christ, not worthy to carry his shoes after him! Note, Those whom God puts honour upon, are thereby made very humble and low in their own eyes; willing to be abased, so that Christ may be magnified; to be any thing, to be nothing, so that Christ may be all.
2.The design and intention of Christ's appearing, which they were now speedily to expect. When it was prophesied that John should be sent as Christ's forerunner (Mal 3:1, Mal 3:2), it immediately follows, The Lord, whom ye seek, shall suddenly come, and shall sit as a refiner, Mat 3:3. And after the coming of Elijah, the day comes that shall burn as an oven (Mal 4:1), to which the Baptist seems here to refer. Christ will come to make a distinction,
(1.)By the powerful working of his grace; He shall baptize you, that is, some of you, with the Holy Ghost and with fire. Note,
[1.]It is Christ's prerogative to baptize with the Holy Ghost. This he did in the extraordinary gifts of the Spirit conferred upon the apostles, to which Christ himself applies these words of John, Act 1:5. This he does in the graces and comforts of the Spirit given to them that ask him, Luk 11:13; Joh 7:38, Joh 7:39; See Act 11:16.
[2.]They who are baptized with the Holy Ghost are baptized as with fire; the seven spirits of God appear as seven lamps of fire, Rev 4:5. Is fire enlightening? So the Spirit is a Spirit of illumination. Is it warming? And do not their hearts burn within them? Is it consuming? And does not the Spirit of judgment, as a Spirit of burning, consume the dross of their corruptions? Does fire make all it seizes like itself? And does it move upwards? So does the Spirit make the soul holy like itself, and its tendency is heaven-ward. Christ says I am come to send fire, Luk 12:49.
(2.)By the final determinations of his judgment (Mat 3:12); Whose fan is in his hand. His ability to distinguish, as the eternal wisdom of the Father, who sees all by a true light, and his authority to distinguish, as the Person to whom all judgment is committed, is the fan that is in his hand, Jer 15:7. Now he sits as a Refiner. Observe here [1.] The visible church is Christ's floor; O my threshing, and the corn of my floor, Isa 21:10. The temple, a type of church, was built upon a threshing-floor. [2.] In this floor there is a mixture of wheat and chaff. True believers are as wheat, substantial, useful, and valuable; hypocrites are as chaff, light, and empty, useless and worthless, and carried about with every wind; these are now mixed, good and bad, under the same external profession; and in the same visible communion. [3.] There is a day coming when the floor shall be purged, and the wheat and chaff shall be separated. Something of this kind is often done in this world, when God calls his people out of Babylon, Rev 18:4. But it is the day of the last judgment that will be the great winnowing, distinguishing day, which will infallibly determine concerning doctrines and works (Co1 3:13), and concerning persons (Mat 25:32, Mat 25:33), when saints and sinners shall be parted for ever. [4.] Heaven is the garner into which Jesus Christ will shortly gather all his wheat, and not a grain of it shall be lost: he will gather them as the ripe fruits were gathered in. Death's scythe is made use of to gather them to their people. In heaven the saints are brought together, and no longer scattered; they are safe, and no longer exposed; separated from corrupt neighbours without, and corrupt affections within, and there is no chaff among them. They are not only gathered into the barn (Mat 13:30), but into the garner, where they are thoroughly purified. [5.] Hell is the unquenchable fire, which will burn up the chaff, which will certainly be the portion and punishment, and everlasting destruction, of hypocrites and unbelievers. So that here are life and death, good and evil, set before us; according as we now are in the field, we shall be then in the floor.
Historical interpretation
Eleven Centuries of Reception
18 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.
In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either. But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins.
If so, then "God will not be able any longer to raise up from the stones children unto Abraham; nor to make a generation of vipers bring forth fruits of repentance." And if so, the apostle too was in error when he said in his epistle, "Ye were at one time darkness, (but now are ye light in the Lord: )" and, "We also were by nature children of wrath; " and, "Such were some of you, but ye are washed.
John put it clearly to the Pharisees and Sadducees who had come to him for baptism when he said, “Brood of vipers! Who has shown you how to flee from the wrath to come? Therefore, produce fruit that matches genuine repentance.” Those who for a long time were called God’s children are now by reason of their faults called a brood of vipers, because by doing the will of the devil, who from the beginning was called a snake, they made themselves the devil’s children. “The devil is your father, and it is your will to fulfill your father’s desires.”
How then doth Christ say, that they did not believe John? Because this was not believing, to decline receiving Him whom he preached. For so they thought they regarded their prophets and their lawgiver, nevertheless He said they had not regarded them, forasmuch as they received not Him, that was foretold by them. "For if ye had believed Moses," saith He, "ye would have believed Me." And after this again, being asked by Christ, "The baptism of John, whence is it?" they said, "If we shall say, Of earth, we fear the people; if we shall say, From heaven, He will say unto us, How then did ye not believe him?"
So that from all these things it is manifest that they came indeed and were baptized, yet they did not abide in the belief of that which was preached.
And to convince thee that the Pharisees came with one mind, and the people with another, hear how the evangelist hath declared this too; saying of the people, "that they came and were baptized of him, confessing their sins;" but concerning the Pharisees, no longer like that, but that "when he saw many of the Pharisees and Sadducees coming, he said, O generation of vipers, who hath warned you to flee from the wrath to come?" O greatness of mind! How doth he discourse unto men ever thirsting after the blood of the prophets, and in disposition no better than serpents! how doth he disparage both themselves and their progenitors with all plainness!
"Yea," saith one; "he speaks plainly enough, but the question is if there be any reason in this plainness. For he did not see them sinning, but in the act of change; wherefore they did not deserve blame, but rather praise and approbation, for having left city and houses, and making haste to hear his preaching."
What then shall we say? That he had not things present, and even now doing, in his view, but he knew the secrets of their mind, God having revealed this. Since then they were priding themselves on their forefathers, and this was like to prove the cause of their destruction, and was casting them into a state of carelessness, he cuts away the roots of their pride.
But if one accurately mark his words, he hath also tempered his rebuke with commendation. For he spake these things, as marveling at them, that they were become able, however late, to do what seemed almost an impossibility for them. His rebuke, you see, is rather that of one bringing them over, and working upon them to arouse themselves. For in that he appears amazed, he implies both their former wickedness to be great, and their conversion marvellous and beyond expectation. Thus, "what hath come to pass," saith he, "that being children of those men, and brought up so badly, they have repented? Whence hath come so great a change? Who hath softened down the harshness of their spirit? Who corrected that which was incurable?"
And see how straightway from the beginning he alarmed them, by laying first, for a foundation, his words concerning hell. For he spake not of the usual topics: "Who hath warned you to flee from wars, from the inroads of the barbarians, from captivities, from famines, from pestilences?" but concerning another sort of punishment, never before made manifest to them, he was striking the first preparatory note, saying thus, "Who hath warned you to flee from the wrath to come?"
And full well did he likewise call them, "generation of vipers." For that animal too is said to destroy the mother that is in travail with her, and eating through her belly, thus to come forth unto light; which kind of thing these men also did being "murderers of fathers, and murderers of mothers," and destroying their instructors with their own hands.
[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.
He intimates God's great power, who, as he made all things out of nothing, can make men out of the hardest stone.
These stones signify the Gentiles because of their hardness of heart. See Ezekiel, I will take away from you the heart of stone, and give you the heart of flesh. Stone is emblematic of hardness, flesh of softness.
Or, the preaching of the Gospel is meant, as the Prophet Jeremiah also compares the Word of the Lord to an axe cleaving the rock. (Jer. 23:29.)
(De Civ. Dei, ix. 5.) God is described in Scripture, from some likeness of effects, not from being subject to such weakness, as being angry, and yet is He never moved by any passion. The word 'wrath' is applied to the effects of his vengeance, not that God suffers any disturbing affection.
As a skilful physician from the colour of the skin infers the sick man's disease, so John understood the evil thoughts of the Pharisees who came to him. They thought perhaps, We go, and confess our sins; he imposes no burden on us, we will be baptized, and get indulgence for sin. Fools! if ye have eaten of impurity, must ye not needs take physic? So after confession and baptism, a man needs much diligence to heal the wound of sin; therefore he says, Generation of vipers. It is the nature of the viper as soon as it has bit a man to fly to the water, which, if it cannot find, it straightway dies; so this progeny of vipers, after having committed deadly sin, ran to baptism, that, like vipers, they might escape death by means of water. Moreover it is the nature of vipers to burst the insides of their mothers, and so to be born. The Jews then are therefore called progeny of vipers, because by continual persecution of the prophets they had corrupted their mother the Synagogue. Also vipers have a beautiful and speckled outside, but are filled with poison within. So these men's countenances wore a holy appearance.
Or who hath showed you? Was it Esaias? Surely no; had he taught you, you would not put your trust in water only, but also in good works; he thus speaks, Wash you, and be clean; put your wickedness away from your souls, learn to do well. (Is. 1:16.) Was it then David? who says, Thou shall wash me, and I shall he whiter than snow; (Ps. 51:7.) surely not, for he adds immediately, The sacrifice of God is a broken spirit. If then ye had been the disciples of David, ye would have come to baptism with mournings.
What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth.
Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever.
The axe is that most sharp fury of the consummation of all things, that is to hew down the whole world. But if it be already laid, how hath it not yet cut down? Because these trees have reason and free power to do good, or leave undone; so that when they see the axe laid to their root, they may fear and bring forth fruit. This denunciation of wrath then, which is meant by the laying of the axe to the root, though it have no effect on the bad, yet will sever the good from the bad.
The manner of Scripture is to give names from the imitation of deeds, according to that of Ezekiel, Thy father was an Amorite; (Ezek. 16:3.) so these from following vipers are called generation of vipers.
When then he asks, who will show you to flee from the wrath to come,—'except God' must be understood.
But if we read, shall show, in the future, this is the meaning, 'What teacher, what preacher, shall be able to give you such counsel, as that ye may escape the wrath of everlasting damnation?'
There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, Of these stones.
For because this statement aims at this—that He will be seen by all flesh at the final examination—it is rightly added: "He said therefore to the crowds that went out to be baptized by him: You offspring of vipers, who has shown you to flee from the wrath to come?" For the wrath to come is the punishment of final vengeance, which the sinner cannot then escape who does not now have recourse to the laments of penance. And it should be noted that evil offspring, imitating the actions of evil parents, are called offspring of vipers, because by envying the good and persecuting them, by returning evil to some, by seeking injuries against their neighbors—since in all these things they follow the ways of their carnal forebears—they are as if venomous children born from venomous parents.
(De Cur. Past. iii. in prol.) The words of the teachers should be fitted to the quality of the hearers, that in each particular it should agree with itself and yet never depart from the fortress of general edification.
(Hom. in Ev. xx. 8.) Observe, he says not merely fruits of repentance, but fruits meet for repentance. For he who has never fallen into things unlawful, is of right allowed the use of all things lawful; but if any hath fallen into sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man's conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin. The Jews who gloried in their race, would not own themselves sinners because they were Abraham's seed. Say not among yourselves we are Abraham's seed.
(Hom. in Ev. xx. 9.) Or, the axe signifies the Redeemer, who as an axe of haft and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at the root of the tree waiting in patience, it is yet seen what it will do; for each obstinate sinner who here neglects the fruit of good works, finds the fire of hell ready for him. Observe, the axe is laid to the root, not to the branches; for that when the children of wickedness are removed, the branches only of the unfruitful tree are cut away. But when the whole offspring with their parent is carried off, the unfruitful tree is cut down by the root, that there remain not whence the evil shoots should spring up again.
Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire, because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.
(Orig. viii. 4.) The Pharisees and Sadducees opposed to one another; Pharisee in the Hebrew signifies 'divided;' because choosing the justification of traditions and observances they were 'divided' or 'separated' from the people by this righteousness. Sadducee in the Hebrew means 'just;' for these laid claim to be what they were not, denied the resurrection of the body, and taught that the soul perished with the body; they only received the Pentateuch, and rejected the Prophets.
Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism. Rightly also in Jordan, which means their descent, because they descended from the pride of life to the humility of an honest confession. Thus early was an example given to them that are to be baptized of confessing their sins and professing amendment.
Because as a preacher of truth he wished to stir them up, to bring forth fruit meet for repentance, he invites them to humility, without which no one can repent.
Otherwise; the Gentiles may be meant who worshipped stones.
Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham's seed, became his sons to whose seed they were united.
There are four sorts of trees; the first totally withered, to which the Pagans may be likened; the second, green but unfruitful, as the hypocrites; the third, green and fruitful, but poisonous, such are heretics; the fourth, green and bringing forth good fruit, to which are like the good Catholics.
"Pharisee" means "one who is set apart," for they appeared to be set apart by their life and knowledge, and to be superior to others.
These believed neither in the resurrection, nor in angels, nor in the spirit. Their name means "the righteous ones," for sedek means "righteousness." Either they called themselves "the righteous," or they were so named after a certain leader of heresy, Sadok.
They did not come with sincerity, as did the others, and for this reason he upbraids them.
He speaks to them bitterly, knowing their perversity, but he also praises them by saying, "Who hath warned you?" For he marvels how it has come about that their wicked generation should repent. He calls them a "brood of vipers" because in the same way that vipers are said to eat their way out of their mother’s womb, so these murdered their fathers, that is, their teachers and prophets. "The wrath to come" means gehenna.
(non occ.) It was necessary that after the teaching which he used to the common people, the Evangelist should give an example of the doctrine he delivered to the more advanced; therefore he says, Seeing many of the Pharisees, &c.
(non occ.) When John saw those who seemed to be of great consideration among the Jews come to his baptism, he said to them, O generation of vipers, &c.
If then ye would escape this wrath, Bring forth fruits meet for repentance.
(ord.) It is faith's first lesson to believe that God is able to do whatever He will.
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Summary
In Matthew 3:7, John the Baptist confronts a delegation of Pharisees and Sadducees who arrive at his baptismal ministry, issuing a scathing rebuke and questioning the sincerity of their presence. His piercing query, "O generation of vipers, who hath warned you to flee from the wrath to come?" serves as a powerful challenge to their motives, exposing their spiritual hypocrisy and underscoring the urgent necessity of authentic repentance in the face of impending divine judgment.
Context
Literary Context
This verse is situated early in the Gospel of Matthew, immediately following the introduction of John the Baptist's wilderness ministry, his distinctive attire and diet, and his powerful call for repentance in preparation for the coming kingdom of heaven. John's baptism was a public demonstration of repentance for the forgiveness of sins, drawing large crowds from Jerusalem and Judea. Prior to this encounter, John had been baptizing many who confessed their sins, and the arrival of these religious leaders marks a shift in the narrative, highlighting the tension between genuine spiritual transformation and mere religious observance. The verses immediately following Matthew 3:7 (e.g., Matthew 3:8-10) further elaborate on John's demand for "fruit meet for repentance" and his warning about the axe laid to the root of the trees, reinforcing the theme of imminent judgment for those who do not genuinely turn to God.
Historical & Cultural Context
The Pharisees and Sadducees represented the two dominant religious and political factions within first-century Judaism. The Pharisees (from Aramaic perishaya, "separated ones") were a popular lay movement known for their meticulous adherence to the Mosaic Law and their extensive oral traditions, which they considered equally authoritative to the written Torah. They emphasized ritual purity, tithing, and Sabbath observance, often prioritizing outward displays of righteousness. The Sadducees, on the other hand, were primarily composed of the priestly aristocracy, holding significant power in the Temple and the Sanhedrin. They were more politically conservative, rejected the oral law, and notably denied the resurrection of the dead, the existence of angels, and the concept of a future afterlife. Their presence at John's baptism was highly unusual, as John's message challenged the very foundations of their self-righteousness and institutional authority. It is likely they came not for genuine repentance, but out of curiosity, to observe a popular movement, or perhaps to assess John's threat to their established order.
Key Themes
John's confrontational address to the religious leaders contributes significantly to several overarching themes in the Gospels. First, it powerfully establishes the theme of Authentic Repentance vs. Outward Show. John's sharp rebuke immediately questions the sincerity of the Pharisees and Sadducees, implying their presence is merely performative rather than born of genuine conviction. This sets the stage for Jesus's later condemnations of hypocrisy and calls for inward transformation over external ritual, as seen in passages like Matthew 23. Second, the phrase "the wrath to come" highlights the theme of Imminent Divine Judgment. John's ministry, like many Old Testament prophets, served as a final warning before God's decisive intervention, emphasizing that divine judgment awaits those who refuse to repent. This concept of impending judgment is a consistent thread throughout biblical prophecy, from the warnings in Amos 5:18-20 to the New Testament's emphasis on God's righteous wrath against ungodliness (e.g., Romans 1:18). Finally, John's fearless confrontation demonstrates the Bold Authority of a Prophetic Messenger. Despite the immense social and religious power wielded by the Pharisees and Sadducees, John, empowered by the Holy Spirit, speaks truth to power without compromise, fulfilling his role as the forerunner preparing the way for the Messiah.
Exposition and Analysis
Key Word Analysis
From the root word meaning "to beget" or "to produce," génnēma refers to offspring or produce, whether literal or figurative. Here, John uses it metaphorically to describe the Pharisees and Sadducees as the "offspring" or "product" of vipers, implying that their very nature or character is venomous and corrupt. It speaks to their spiritual lineage and the fruit of their unrepentant hearts.
This term denotes an adder or other poisonous snake. In biblical imagery, serpents are often associated with evil, deceit, and danger, harkening back to the serpent in Genesis 3. By calling them "vipers," John vividly portrays their insidious and destructive spiritual nature, suggesting they are a source of spiritual poison rather than life.
This word describes violent passion, intense indignation, or righteous abhorrence, and by implication, the punishment that results from such anger. In this context, orgḗ refers to God's righteous and just indignation against sin, leading to divine judgment. It is not an uncontrolled outburst but a settled, holy opposition to evil that will inevitably manifest in judgment.
This verb means "to exhibit under the eyes," or figuratively, "to exemplify, instruct, or admonish." John's rhetorical question implies that someone has given them a specific, urgent warning, suggesting an unexpected awareness on their part of the impending divine judgment, which contrasts with their typical self-assurance.
Verse Breakdown
"But when he saw many of the Pharisees and Sadducees come to his baptism"
This clause sets the scene, highlighting the significant arrival of these influential religious and political leaders at John's ministry. Their presence at a baptism of repentance, which implied a need for confession of sin, was highly unusual and likely driven by motives other than genuine spiritual humility.
"he said unto them"
This simple phrase marks the direct and immediate confrontation. John does not hesitate or temper his words, demonstrating his prophetic boldness and divine authority in addressing those who held significant power and prestige.
"O generation of vipers"
This is John's shocking and direct accusation. It is a powerful metaphor that strips away their outward religious facade, likening them to poisonous snakes. This imagery suggests that their spiritual nature is inherently corrupt, deceitful, and dangerous, reflecting a lineage of spiritual rebellion rather than true devotion to God.
"who hath warned you to flee from the wrath to come?"
This is a profound rhetorical question that challenges their motives and exposes their spiritual condition. John implies that their presence is not due to genuine repentance but perhaps a last-minute, fear-driven attempt to escape impending divine judgment, without the necessary internal transformation. It questions the source of their sudden "awareness" and the superficiality of their approach to God's impending judgment.
Literary Devices
Matthew 3:7 is rich with powerful literary devices that underscore John the Baptist's message. The most prominent is Metaphor, specifically the phrase "O generation of vipers." This vivid and shocking comparison likens the Pharisees and Sadducees to poisonous snakes, immediately conveying their insidious nature, their spiritual danger, and their inherent corruption. It's a stark contrast to their public image of piety and authority, revealing their true, venomous character. This metaphor also carries strong biblical connotations, recalling the serpent in the Garden of Eden, symbolizing deceit and rebellion against God. Another key device is the Rhetorical Question: "who hath warned you to flee from the wrath to come?" John isn't seeking an answer; rather, he uses the question to challenge their motives and expose their hypocrisy. It implies that their sudden appearance at his baptism is not from a deep, internal conviction but perhaps a superficial, fear-driven reaction to the widespread talk of impending judgment, without genuine repentance. This question serves to highlight the contrast between their outward show and their inward spiritual barrenness. The passage also employs Irony, as these religious leaders, who saw themselves as righteous and guides of the people, are depicted as needing to flee from God's wrath, much like the common sinners they disdained.
Theological and Thematic Connections
Matthew 3:7 serves as a stark reminder that true spirituality is not found in religious affiliation, outward observance, or social standing, but in genuine repentance and a transformed heart. John's confrontation highlights the biblical truth that God sees beyond external appearances and demands internal sincerity. The "wrath to come" is a consistent biblical theme, representing God's righteous judgment against sin and rebellion, a judgment from which only true repentance and faith can deliver. This passage underscores the urgency of responding to God's call with integrity, recognizing that superficial religiosity offers no escape from divine justice. It sets the stage for Jesus's own ministry, which would further expose the hypocrisy of the religious elite and call all people to a deeper, heart-level transformation.
Reflection and Application
John the Baptist's piercing words in Matthew 3:7 challenge us to look beyond mere outward religious activity and deeply examine the motives of our hearts. Are we engaging in spiritual practices out of genuine repentance and a desire for God, or are we simply seeking to maintain appearances, gain social approval, or escape perceived consequences without true transformation? This verse calls us to consider whether our lives are producing "fruit meet for repentance" (Matthew 3:8), demonstrating a real turning away from sin and a turning towards God. The warning about "the wrath to come" reminds us that divine judgment is a serious reality, and our response to God's call for repentance is of eternal significance. It urges us to embrace humility, confess our sins sincerely, and live lives that reflect an authentic, inward change, rather than relying on superficial religious acts for salvation or acceptance.
Questions for Reflection
FAQ
Why did John the Baptist use such harsh language ("generation of vipers") towards the Pharisees and Sadducees?
John's harsh language was not a personal insult but a prophetic indictment, reflecting the severity of their spiritual condition and the urgency of his message. As God's messenger, John was tasked with preparing the way for the Messiah, which involved calling people to radical repentance. The Pharisees and Sadducees, despite their religious prominence, were characterized by hypocrisy, self-righteousness, and a rejection of God's true call to humility and inward change. By calling them "a generation of vipers," John was exposing their corrupt spiritual nature, likening them to poisonous snakes that were dangerous and deceptive, preventing others from entering the kingdom of God. This strong language was necessary to shatter their false sense of security and to underscore that their outward religiosity was insufficient to escape the impending divine judgment. It was a divine warning, meant to provoke genuine introspection and a turning to God, rather than merely observing a ritual like baptism without a transformed heart. This prophetic confrontation aligns with the direct and often confrontational style of Old Testament prophets who challenged religious and political leaders (e.g., Isaiah 1:10-17).
Christ-Centered Fulfillment
John the Baptist's ministry, including his stern warning in Matthew 3:7, serves as a direct prelude to the coming of Jesus Christ. While John preached a baptism of repentance for the forgiveness of sins and warned of "the wrath to come," he consistently pointed to the One who would come after him, who was mightier and would baptize with the Holy Spirit and fire (Matthew 3:11). The "wrath to come" that John warned about is ultimately the righteous judgment of God against sin, which humanity, including the self-righteous religious leaders, cannot escape on their own merits. Jesus Christ, however, fulfills the ultimate solution to this impending wrath. He is the Lamb of God who takes away the sin of the world (John 1:29), offering Himself as the perfect sacrifice to appease God's wrath and provide a way of escape for all who believe. Through His atoning death and resurrection, Jesus delivers believers from the condemnation of sin and the wrath that is due (Romans 5:9). Thus, the "fleeing from the wrath to come" that John spoke of is fully realized in turning to Christ in faith, for He is the one appointed by God to save us from wrath (1 Thessalonians 5:9) and grant eternal life to those who believe in the Son (John 3:36).