Exegetical and Hermeneutical Commentary of Luke 3:7
Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
7. to the multitude ] Rather, multitudes. Different crowds came from different directions, Mat 3:5; Mar 1:5.
O generation of vipers ] Rather, broods of vipers. They were like “serpents born of serpents.” The comparison was familiar to Hebrew poetry (Psa 68:4; Isa 14:9), and we learn from Mat 3:7 that it was specially pointed at the Pharisees and Sadducees, to whom it was addressed no less sternly by our Lord (Mat 23:33). It described the venomous hypocrisy which turned religion itself into a vice, and hid a deadly malice under the glittering semblance of a zeal for orthodoxy. But let it be borne in mind that only teachers of transcendent holiness, and immediately inspired by God with fervency and insight, may dare to use such language. The metaphor was one of those desert symbols which would be suggested to St John both by the scene of his preaching and by the language of Isaiah with which he shews special familiarity.
from the wrath to come ] The Jews had been taught by Prophecy that the Advent of their Deliverer should be preceded by a time of anguish which they called “the Woes of the Messiah;” comp. Mal 3:2, “Who may abide the day of His coming? and who shall stand when He appeareth? For He is like a refiner’s fire, and like fuller’s soap.” Id. Luk 4:1 “Behold I send you Elijah the Prophet before the coming of the great and dreadful day of the Lord.” Such prophecies received their primary fulfilment at the Destruction of Jerusalem (see Mat 24:28; Mar 13:19-20); and await their final fulfilment hereafter. Rev 6:16.
Fuente: The Cambridge Bible for Schools and Colleges
Luk 3:7-8
Then said he to the multitude that came forth
John and the populace
It is a matter of some interest, even as a memoir of ancient manners, to conceive the various and strikingly marked aspect of the multitude that now fled to John in the desert.
There stood the Pharisee, covered from head to heel with the emblems of his sanctity, the haughtiest and most scornful of men; but then, for once, divested of his spiritual influence, and asking, What shall I dote be saved? There stood the splendid and voluptuous scribe–the man of affected philosophy, for once feeling that he had a soul to be saved. There stood the grasping and the iron hand of the publican, the common tribute gatherer, laying his accumulated gains before the feet of the prophet, and bowing down to the dust. There stood the moldier, subdued and hardened by the barbarous habits of his life, until he became a merciless murderer, there he stood, flinging down his sword at the feet of the prophet, and imploring to be purified from blood by the waters of baptism. In the midst of these kneeling and humble thousands stood the prophet full of the Holy Ghost, in utter defiance of human power, undaunted by the voice of human authority, and undismayed by the barbarism of the multitude, tendering to all alike the words of judgment: Ye men of sin, ye splendid voluptuaries, who now cry out for mercy, show not by your words but by your deeds that you have abjured sin; and you, ye haughty despisers of all mens virtue, be ye holy. Ye jealous and persecuting Pharisees, cast off your self-righteous praises, rend the heart and not the garment, be humble, contrite, and holy. (G. Croby, M. A.)
Necessity of warning
A man left to himself will go to the devil. If he turns away from his sin, it is because of some outside pressure. The attraction of gravitation is seen in souls as well as in all material things. They fall by their own weight. If you see them going upwards, you may be sure that a strong hand or a strong wind has been under them to start them in that direction. Sinners need to be warned of their danger. The responsibility is on us to warn others, and to heed the warnings which come to us. Who has warned you? Whom have you warned? (H. C.Trumbull.)
Taking warning
Waldus, a rich merchant in Lyons, seeing one drop down dead in the streets, went home, and repented, changed his fife, and became a preacher, and was the father and founder of the people called Waldenses. Tis good to take warning by others harms, and by the sight of their death, to look after our own life. (Venning.)
Warnings of God
As the mother bird shrieks when the hawk is in the sky, that her young ones may hide themselves under her wings, so God, the Father of men, utters His voice of warning against sinners, that they may rush to His mercys protection, before the devouring lion of hell overtake them in destruction. (John Bate.)
The Baptists heraldry
Nor is it difficult to account for this widespread and profound agitation. In the first place, the people were chafing under the yoke of pagan Rome. Remembering that they were Jehovahs covenant-people, their yearning for deliverance naturally took on a religious form. Again, there was at this time among the Jews, and perhaps throughout the East, the expectation, more or less distinct, of one who was to be a heaven-sent deliverer. Hearing of the sanctity of Judeas hermit, how natural that the Jews, weary of bondage and shame, should flock to John in the hope that he was the promised one. Again, there is in asceticism something which is fascinating. It betokens an exceptional, earnest, character; and men are ever moved by the exceptional, especially when it takes the form of terrible moral earnestness. And John was a terribly earnest ascetic. And therefore all Israel flocked to his preaching, feeling the thrall of his magnetism, even as idolatrous Israel centuries before had swayed under stormy Elijah, and as voluptuous Italy centuries afterward bowed before stern Savonarola, and frivolous France centuries still later grew solemn before saintly Lacordaire. Once more, Johns message was a message of terror. No soothing words were his, no soporific platitudes. So it was in Assyria when heathen Nineveh robed herself in sackcloth before the denunciation of Hebrew Jonah. So it was in France when awakened Europe wept and groaned before the Tartarean oratory of St. Bernard. So it was in New England when Northampton church-member and and Stockbridge Indian quailed and wailed before the wrathful eloquence of Edwards. How, then, came such persons to the Jordan to listen to the wrathful eloquence of the stern apostle of repentance? Ah, there are times when the proudest, most worldly of natures are stirred to their very depths. There are times when even the Pharisee finds that his rubric is too narrow and icy, and that he has been living a hollow life. There are times when even the Sadducee feels his moral nature asserting itself at cost of every barrier of unbelief and moral petrifaction. There are times when conscience speaks louder than will or passion. Thus did the desert-preacher rightly divide the word of truth, giving to each his appropriate share, not demanding of the publican repentance for the Pharisees self-righteousness, nor of the Sadducee penitence for the soldiers crime. In this respect, at least, John of the desert was a model preacher. Would God, all the ministers of His word were as faithful! (G. D. Boardman.)
Insincere penitents
Fra Rocco, a Dominican, preached a celebrated penitential sermon on one occasion; when all the audience were in terror and fell on their knees, showing every sign of contrition. Then he cried,
All who are truly penitent, hold up your hands! Every man in the vast multitude held up his hand. Then he said, Holy Archangel Michael, thou who standest with adamantine sword at the judgment-seat of God, cut me off every hand which has been held up hypocritically. Every hand dropped. (E. P. Hood.)
Appropriate preaching
It is related of John Wesley that, preaching to an audience of courtiers and noblemen, he used the generation of vipers text, and flung denunciation right and left. That sermon should have been preached at Newgate, said a displeased courtier to Wesley on passing out.
No, said the fearless apostle; my text there would have been, Behold the Lamb of God, which taketh away the sin of the world!
(Baxendales Anecdotes. )
Folly of arguing about instead of escaping from coming wrath
Many have puzzled themselves, says John Newton, about the origin of evil. I am content to observe that there is evil, and that there is a way of escape from it; and with that I begin and end. One of the most exquisite mechanisms of torture devised, by the Hohenstaufen family, during the height of their despotic control, was a cell which gradually shrunk in upon itself, the walls day by day contracting, till the prisoner was finally crushed in the pressure of their embrace. For a day or so he would perceive no alteration–at first he would doubt the evidence of his senses; but at last the fearful truth would burst upon him that day after day the dimensions of his cell became smaller, and that in its slow but certain contraction he would, if he remained, be finally destroyed. Suppose that a door opened to him, and a voice said: Escape for your life–now is the time. To-morrow will be too late. Is it likely he would sit down and say, I do not understand the principle of this complex piece of mechanism. I prefer investigating it, and will stay behind for the purpose? And yet what does the man around whose heart sin is gradually winding itself closer and closer do but this when he rejects Christs gospel? Human reason alone tells him that a heart swathed in the bandages of wrath, or pleasure, or passion, can never, until released, be fit for the peace and love of heaven. Experience tells him that the terrible thraldom is every day becoming closer and closer, so that soon he must be crushed in its folds. The gospel tells him, escape for thy life! And why, oh, reader, when thy only thought should be about such escape, wilt thou sit down and speculate upon the causes of thy imprisonment?–causes unto which, when thus confined, thou canst never penetrate. Fly through the open door, and in the omniscience of the next world thou wilt know why sin was permitted for time. Take heed lest, by remaining where thou art, thou findest that for the impenitent sin is the portion for eternity.
Earnestness is needed in warning others
The energy of the manner of the late Rowland Hill and the power of his voice are said to have been at times overwhelming. While once preaching at Wotton-under-Edge, his country residence, he was carried away by the impetuous rush of his feelings, and raising himself to his full stature, be exclaimed, Beware, I am in earnest; men call me an enthusiast, but I am not: mine are words of truth and soberness. When I first came into this part of the country, I was walking on yonder hill; I saw a gravel-pit fall in, and bury three human beings alive. I lifted up my voice for help, so loud, that I was heard in the town below, a distance of a mile: help came and rescued two of the poor sufferers. No one called me an enthusiast then–and when I see eternal destruction ready to fall upon poor sinners, and about to entomb them irrecoverably in an eternal mass of woe, and call on them to escape by repenting and fleeing to Christ, shall I be called an enthusiast? No, sinner, I am not an enthusiast in so doing.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. – 9. On this account of the Baptist’s mode of preaching, see Clarke’s notes on Mt 3:7-11.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Then said he to the multitude,…. That is, John, as the Ethiopic version reads; and the multitude to whom he spake the following words, were many of the Pharisees and Sadducees, as appears from Mt 3:7
That came forth to be baptized of him; who came out of their houses, towns, and cities, round about, to the place where John was; and hearing and seeing what he was about, desired to be admitted to his baptism: not that they “were baptised of him”; as the Arabic version renders it; but they came with a view of being baptized, were it thought fit and proper they should: but John refused them, saying to them,
O generation of vipers, who hath warned you to flee from the wrath to come? [See comments on Mt 3:7].
Fuente: John Gill’s Exposition of the Entire Bible
To the multitude that went out ( ). Plural,
Multitudes . The present participle also notes the repetition of the crowds as does (imperfect), he used to say. Mt 3:7-10 singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, Luke 3:10; Luke 3:11, the publicans Luke 3:12; Luke 3:13, the soldiers 14.
To be baptized of him ( ‘ ). This is the purpose of their coming. Mt 3:7 has simply “to his baptism.” John’s metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones).
Who warned you? ( ;). The verb is like our “suggest” by proof to eye, ear, or brain (Luke 6:47; Luke 12:5; Acts 9:16; Acts 20:35; Matt 3:7). Nowhere else in the N.T. though common ancient word (, show under, point out, give a tip or private hint).
Fuente: Robertson’s Word Pictures in the New Testament
He said [] to the multitudes that came forth [] . The use of the tenses is graphic. He said, the imperfect, and came forth, the present participle; both denoting action in progress, or customary action; so that the sense is, he kept saying, or he used to say to those who were coming out, to the crowds of people which kept pouring out successively. Compare ejxeporeueto, went out, also imperfect, Mt 3:5. Luke gives the substance of the Baptist’s preaching summarily.
Generation [] . Lit., births. Rev., better, offspring. It has been observed that John’s figurative language is altogether the language of the desert. Notice the succession of images : Brood of vipers; fruits (of repentance) the axe at the root of the tree; the slave boy loosing or bearing the sandals; the baptism of fire; the winnowing fan, the threshing floor, the garner, and the burning of the chaff.
Warned [] . From upo, under, and deiknumi, to shew. Hence, literally, to shew secretly. The word implies a private or confidential hint or reminder. Compare chapter Luk 12:5; Act 9:16; Luk 20:35.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then said he to the multitude that came forth,” (elegen oun tois ekporeuomenois ochlois) “Therefore he said directly to the crowds that were continually coming out.” It was a vast throng of all classes who streamed forth to hear the forthright testimony of the famous desert or wilderness preacher, Mat 3:5; Mar 3:5.
2) “To be baptized of him,” (baptisthenai hup’ autou) “To be baptized (immersed) of him,” and by authority or mandate given to Him, as he claimed from heaven, Joh 1:6; Joh 1:30-32.
3) “0 generation of vipers,” (gennemata echidnon) “You offspring of vipers,” progeny of vipers, Mat 3:7; Mat 23:33, you offspring of serpents, of demon depraved men, who hold the venom of sin in your nature from conception and from birth.” These scorching words were directed specifically at the Pharisees and Sadducees, who, without repentance, wanted to be baptized to please the Messiah, if He should come, Mat 3:7-12; Mat 12:34.
4) “Who hath warned you to flee,” (tis hupedeiksen humin phugein) “Who has warned you to flee,” Mat 23:33, from the condemnation of hell. This was specifically directed at the Pharisees and Sadducees, perhaps privately, Mat 3:7; Mat 5:20.
5) “From the wrath to come.” (apo tes mellouses orges) “From the on-coming wrath,” the pending wrath that is certain to come, and is on its way? It is described, Isa 13:9; Rom 2:5; Rev 6:17; Mat 23:33. The rugged desert prophet used illustrations of stones, vipers, and barren trees, objects familiar to his hearers.
Fuente: Garner-Howes Baptist Commentary
As to the loud and open rebuke, which was administered to them in presence of all, it was for the sake of others; and that is the reason why Luke mentions, that it was addressed to multitudes, (Luk 3:7.) Though the persons whom John reproved were few in number, his design was to strike terror on all; as Paul enjoins us to regard it as the advantage of public rebukes, “ that others also may fear,” (1Ti 5:20.) He addresses directly the Pharisees and Sadducees, and at the same time, addresses, through them, a warning to all, not to hold out a hypocritical appearance of repentance, instead of a true affection of the heart. Besides, it was of great importance to the whole nation to know (263) what sort of people the Pharisees and Sadducees were, who had miserably corrupted the worship of God, wasted the church, and overturned the whole of religion; — in a word, who had extinguished the light of God by their corruptions, and infected every thing by their crimes.
It is probable, therefore, that John publicly attacked the Pharisees, for the benefit of the whole church of God, that they might no longer dazzle the eyes of simple men by empty show, or hold the body of the people under oppression by wicked tyranny. In this respect, it was a remarkable display of his firmness, that those, who were highly esteemed by others, were not spared on account of their reputation, but sternly reduced, as they deserved, to their proper rank. And thus ought all godly instructors to be zealous, not to dread any power of man, but boldly strive to “cast down every high thing that exalteth itself” against Christ, (2Co 10:5.)
If John, the organ of the Holy Spirit, employed such severity of language in his opening address to those who voluntarily came to be baptized, and to make a public profession of the gospel; how ought we now to act towards the avowed enemies of Christ, who not only reject obstinately all that belongs to sound doctrine, but whose efforts to extinguish the name of Christ are violently maintained by fire and sword? Most certainly, if you compare the Pope, and his abominable clergy, with the Pharisees and Sadducees, the mildest possible way of dealing with them will be, to throw them all into one bundle. Those, whose ears are so delicate, that they cannot endure to have any bitter thing said against the Pope, must argue, not with us, but with the Spirit of God. Yet let godly teachers beware, lest, while they are influenced by holy zeal against the tyrants of the Church, they mingle with it the affections of the flesh. And as no vehemence, which is not regulated by the wisdom of the Spirit, can obtain the divine approbation, let them not only restrain their feelings, but surrender themselves to the Holy Spirit, and implore his guidance, that nothing may escape them through inadvertency. (264)
Offspring of vipers. He gives them this name, instead of simply calling them vipers, in order to expose the envenomed malice of the whole class: for he intended to condemn, not merely those few persons who were present, but the whole body, and to charge both sects with producing nothing but serpents. They had vehement disputes, no doubt, with each other: but all were agreed in despising God, in a wicked desire to rule, in hatred of sound doctrine, and in a disgusting mass of numerous crimes.
Who warned you? As he had suspicions of their repentance, he puts the question with doubt and wonder, if it be possible that they repent sincerely. In this way, he summons them to the inward tribunal of conscience, that they may thoroughly examine themselves, and, laying aside all flattery, may institute a severe investigation into their crimes. Wrath is put here, as in many other places, for the judgment of God: as when Paul says, “The law worketh wrath,” (Rom 4:15,) and “Give place to wraths (265) ”, (Rom 12:19.) He calls it the wrath to come, which hangs over their heads, that they may not indulge in their wonted carelessness. For, though the wrath of God overflows, and his chastisements strike, the whole world, hypocrites always entertain the hope that they will escape. To flee from the wrath of God, is here taken in a good sense, that is, to seek the means of appeasing God, that he may no longer be angry with us. For a good part of men, in order to escape the wrath of God, withdraw themselves from his guidance and authority. But all that the sinner gains by fleeing from God, is to provoke more and more the wrath of God against him.
(263) “ Davantage, tout le peuple avoit grand interest d’estre advertis quelles gens estoyent les Sadduciens et Pharisiens.” — “Besides, all the people had a deep interest in being warned what sort of people the Sadducees and Pharisees were.”
(264) “ Afin qu’il ne leur eschappe aucun mot inconsiderement, et a la volee;” — “that no word may escape them inconsiderately, and at random.”
(265) “ Il fait mention du temps avenir, parce que les hypocrites, tandis que Dieu les espargne, desprisent hardiment toutes ses menaces, et ne se resveillent jamais, sinon qu’il frappe dessus a grands coups.” — “He mentions the future, because hypocrites, so long as God spares them, despise boldly all his threatenings, and never awake, till he strikes them with heavy strokes.”
Fuente: Calvin’s Complete Commentary
Butlers Comments
SECTION 2
The Baptizers Message (Luk. 3:7-14)
7 He said therefore to the multitudes that came out to be baptized by him, You brood of vipers! Who warned you to flee from the wrath to come? 8Bear fruits that befit repentance, and do not begin to say to yourselves, We have Abraham as our father; for I tell you, God is able from these stones to raise up children to Abraham. 9Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.
10 And the multitudes asked him, What then shall we do? And he answered them, He who has two coats, let him share with him who has none; and he who has food, let him do likewise. 12Tax collectors also came to be baptized, and said to him, Teacher, what shall we do? 13And he said to them, Collect no more than is appointed you. 14Soldiers also asked him, And we, what shall we do? And he said to them, Rob no one by violence or by false accusation, and be content with your wages.
Luk. 3:7-9 Admonition: Matthew and Mark (Mat. 3:5-6; Mar. 1:5) indicate that thousands of people came out from the cities and villages and farms of Judea and were immersed by John. The word baptizo in Greek means immerse; it can only mean immerse. There is a Greek word for sprinkle, rantizo; there is a Greek word for pour, cheo. Neither of these words are used in the Greek text for the action of baptismonly the word baptizo. All Greek lexicons, ancient and modern, give the definition of baptizo to be, dip, plunge, immerse. The practice of sprinkling for baptism was not officially sanctioned by Christendom until the fourteenth century! To make changes in the mode of baptism is nowhere sanctioned in the Bible!
Among the thousands coming out to where John was immersing were some of the Pharisees and Sadducees. Matthew uses the Greek preposition epi which could be translated, . . . many of the Pharisees and Sadducees coming to (or toward) baptism . . .The preposition may also be translated for baptism. Were they really coming for baptism (cf. Luk. 7:29-30)? Harold Fowler suggests, they may have feared the loss of their leadership of the people if they did not join it (Johns baptism) . . . (cf. Matthew, Vol. I, by Harold Fowler, College Press, pgs. 98104). John did not mince words. He addressed his remarks to the multitudes, but more specifically (as Matthew points out, Mat. 3:7) to the Pharisees and Sadducees, calling them offspring of poisonous snakes. It was a title well placed for their teachings and their hypocrisy had poisoned the spiritual life of the covenant people (cf. Mat. 16:6; Mat. 16:12; Mat. 23:1-39). Jesus also called them offspring of poisonous snakes (Mat. 12:34). Johns question, Who warned you to flee from the wrath to come? was probably couched in irony and sarcasm in an attempt to expose the sham and hypocrisy of their hearts so they might be brought to true repentance.
The Greek word for repentance, metanao, means literally, change of mind; change of direction. It was a military term used in drilling soldiers and meant, about face, to the rear march. True repentance is inward and is a state of thinking and beingit is the nature of a person who is going in the direction of the will of God. But true repentance must express itself in actions and deedsin all the issues of life. There must be fruits that befit true repentance, (cf. Act. 17:30-31; Act. 26:20). True repentance involves confessing our sin (Pro. 28:13; Psa. 32:5-6; Jer. 2:35; Jer. 3:13); restitution of the damage of our sin (insofar as possible) (cf. Num. 5:6-7); resolution that we shall not willingly sin again, (cf. Heb. 10:26-27; 1Jn. 3:9).
Johns next admonition is that genetic or biological relationships, racial or national heritages and family ties have nothing fundamentally to do with our relationship to God. God is interested in character, not color of skin or cultural circumstances. All these things may have some bearing on the formation of our character, but they count for nothing in themselves concerning our future life. The Jews believed that inasmuch as God once chose Abraham and blessed him, they automatically, by reason of physical descent, must stand in the exact same favor with God as Abraham had. If God wanted only physical descendants from Abraham, He could multiply them from stones of the ground. After all, God made the original man from the dust of the earth. But God cannot and will not overwhelm the autonomous will and spirit of man to make him a child of faith. God wants children of Abraham by faith (cf. Rom. 4:1 ff; Rom. 9:6-7; Rom. 11:13-24; Gal. 4:21-31), and good works (Jas. 2:18-26). God is not partial for any nationality or culture; He is partial toward anyone anywhere who believes and obeys His Word (cf. Act. 10:34-35). God saves individuals, not nations or races. God takes repenting, obedient individuals from every nation and tribe and tongue and makes them a kingdom of His own (cf. Rev. 7:9). Jewish apocryphal traditions taught that Abraham had accumulated more merit with God than was necessary for his own salvation. All Jews in good standing with the torah and the traditions could draw on this excess merit for their salvation.
The final admonition of John was that the axe of Gods judgment was already laid to the root of the trees (the people of the Jewish nation). John himself had come in partial fulfillment of that great prediction of judgment upon the nation in Mal. 3:1-5. Jesus coming to judge was the other part of that prophecy (cf. Joh. 9:39-41; Joh. 3:19; Joh. 3:36; Joh. 5:22; Joh. 5:27; Joh. 12:40). The question is, when was the axe to cut down the trees? John may be warning of the imminent destruction of the Jewish system, as Jesus often did (cf. Mat. 21:33-43; Mat. 22:1-14; Mat. 23:37-39; Mat. 24:1-35; Luk. 19:41-44, etc.). The book of Hebrews warns of judgment to come upon the Jewish system (cf. Heb. 8:13; Heb. 10:25; Heb. 12:25-29). The Jewish system was ready to be done away withit had served its purpose (cf. Jer. 3:15). All who did not repent and prepare to meet God on a new basis would be cast off. John is warning of the danger of being hewn down and thrown into the fire of eternal damnation. Even now, with the coming of Jesus Christ, the axe of judgment falls. Without acceptance of the Messiah there is nothing left but inevitable judgment. The Messiah is Gods last message of grace and salvation to the world (Heb. 1:1-3). The One whom John is to introduce to the world is mans only hope. In effect, the good news becomes bad news. It is good news to the humble who surrender in faith and repentancebut it is bad news to the proud, self-righteous and impenitent. Christ is Gods final touchstone of judgmenthenceforward God will categorize and separate all men as to their eternal destinies according to their response to Christs covenant. Thus, even at the beginning of Johns preaching, the axe of judgment was poised, ready to fall upon mankind.
Luk. 3:10-14 Application: John the Baptist has his method in the correct order to bring about the proper result. People must first repent of improper theology. Man must first obey the revealed covenant terms and come into right relationship to God. Then he acts according to Gods revelation concerning right relationships toward other men. Those who repented and were immersed with Johns baptism, having redirected their attitudes with respect to Gods coming kingdom, asked how this new attitude was to affect their daily lives.
True repentance will manifest itself in sharing ones worldly goods with others less fortunate and in need. John does not qualify the necessity of sharing by asking why the one is without a coat or without food. Need is all the motivation a New Kingdom person requires. Right relationship to needy humanity is necessary in order to be in right relationship to God (cf. 1Jn. 3:16-18; 1Jn. 4:20; Jas. 1:27; Jas. 2:14-17; Heb. 13:16; Mat. 25:31 ff). Tax-collectors (publicans) were told they should not cheat or be dishonest and take more taxes than allowed. Soldiers were told they were not to use their power and influence to extort or defraud others and to be content with their wages. G. Campbell Morgan says, . . . the height of morality is the love-mastered life . . .The New Kingdom person does not live his life or do his job for mercenary reasons. He keeps his life free from love of money (cf. Heb. 13:5; 1Ti. 6:6-8). He does not have to give up a perfectly normal and socially useful vocation to come into right relationship to Godhe just has to let Gods revealed will give sovereign direction to whatever vocation or avocation he chooses in life. Tax-collectors did not have to quit their jobs, soldiers did not have to be discharged from the armythey simply had to do their jobs according to Gods guidance. These words from John the Baptist are both timely and timeless. The apostle Pauls advice is, Whatever your task, work heartily, as serving the Lord and not man, Knowing that from the Lord you will receive the inheritance as your reward . . . (Col. 3:23-24; Eph. 6:5-9, etc.). Craftsmen, professional men, housewives, even children doing chores should remember Gods ideal is that we do our tasks with excellence, not haphazardly, and not for mercenary purposes. Anyone who does otherwise cannot please God!
Fuente: College Press Bible Study Textbook Series
(7) Then said he to the multitude.Better, multitudes. In St. Matthew the words Generation (or brood) of vipers are related, probably with greater accuracy, as having been addressed specifically to the Pharisees and Sadducees. On the question itself, see Note on Mat. 3:7.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Baptized of him Baptism proper, doubtless, was inaugurated by John the Baptist. It was an appropriation and concentration into a single rite of all the lustrations and washings of the Old Testament dispensation. Thereby it became the emblem of the out-poured spirit, of regeneration, and so of induction from the world into the kingdom of God. And thence being the rite of initiation into the Christian Church, it becomes the successor of circumcision.
John’s baptism proclaimed to the Jew that he needed yet to be introduced into the kingdom of God. That baptism by faith was the transition process by which the nation was to pass from the old Church to the new. Rejecting it, Israel would miss his way, and finally find himself outside the kingdom of God.
Generation of vipers No apology must be made (as by Van Oosterzee) for the denunciatory preaching of John; no more than for the thunder and smoke of Sinai, or for the fire and brimstone of Gehenna. Neither commentator nor preacher should effeminately shrink at the “mention of hell to ears polite.” Doubtless John applied precisely the right epithet, and threatened precisely the true destiny, to these future murderers of the Messiah he crone to announce.
The multitude hero embraced, according to Mat 3:7, the Pharisees and Sadducees, for whom the rebukes of John, however general, had a special application.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘He said therefore to the multitudes who went out to be baptised by him, “You offspring of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, “We have Abraham to our father”, for I say to you, that God is able of these stones to raise up children to Abraham.” ’
The psalmists liken men to vipers because of the venom of their mouths (Psa 58:4; Psa 140:3) and because of their deafness in the face of entreaty (Psa 58:4). Thus he is warning his listeners not to be like their fathers. The idea here was also of the snakes who fled from the cornfields when the stubble was burned. So what he is saying is that it is useless for his hearers to be like snakes who merely flee from the flames, but are deaf to entreaty. They are rather to undergo a real change of heart and mind. For the wrath to come is not so easily avoided. They are to bring forth fruit which is worthy of indicating that their hearts and minds are truly changed (truly repentant) which will indicate that God has rained on them, as his baptism indicates. Serpents were always looked on as worldly wise (Mat 10:16). That might mean that he saw the purpose of some of those who came to him for baptism as a clever way of getting blessing without true response.
Furthermore they are not to assume that because they can claim Abraham as their father all will be right. Being a son of Abraham is of no value unless they walk like Abraham. Indeed let them recognise that God could even make the stones that they could see round about them into sons of Abraham. This idea may spring from Isa 51:1 where they are told to seek the Lord and look to the rock from which they were hewn and the quarry from which they were dug, namely Abraham their father. Thus Abraham is there seen as a rock. It would then be a sarcastic statement that they should recognise the folly of their position. Coming from Abraham means no more than coming from the rocks around them, unless their hearts are like Abraham’s. Thus being a son of Abraham counts for nothing unless they walk in his ways (compare Gal 3:6-9; Gal 3:29; Romans 4).
He may also have been influenced by the similarity between abnayya (stones) and benayya (children) in Aramaic thus saying sarcastically ‘from these abnayya God can raise up benayya’ (John would be speaking in Aramaic), just as he had previously raised them up from the rock that bore them. And those raised up from the stones would have the same standing before God. It was not physical birth from Abraham that counted, it was spiritual birth. It was in a sense prophetic. For God would in future raise up sons to Abraham from among the Gentiles who became his sons through faith (Gal 3:29).
So he makes clear that his baptism will be totally ineffective unless their lives and hearts are changed. Those who would come for baptism must have begun (or have determined to begin) fruit-bearing lives or their baptism will mean nothing.
Fuente: Commentary Series on the Bible by Peter Pett
John’s preaching:
v. 7. Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
v. 8. Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father; for I say unto you, That God is able of these stones to raise up children unto Abraham.
v. 9. And now also the ax is laid unto the root of the trees; every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire. These words of John, although directed mainly to the Pharisees and Sadducees, found their application to most of the people that came to John’s baptism, inasmuch as they blindly followed their blind leaders in their hypocritical behavior. The great mass may ever be willing enough to come and hear an earnest preacher of repentance, but they have no intention of changing their heart. Therefore John fitly calls them generation of vipers, who have the nature and the attributes of serpents, Psa 140:3. Their pitiful attempt to escape the wrath to come by feigning piety and giving themselves the resemblance of truth-seekers will not save them from the wrath to come. Fruits of repentance, deeds of love and kindness that flow out of a heart which, in repentant humility, has turned to Christ, they only will be accepted as proof of an entire change of mind, of the fact that the new birth has taken place. Not fictitious, but real, actual fruits are demanded, such as measure up to the thoroughness of the change of heart. “In order that they might not glory in their repentance and righteousness, He says to them furthermore: Bring forth fruits worthy of repentance.
As though He would say: You want to be righteous before all other men and depend upon your own works; change this foolish notion, acknowledge yourselves to be poor sinners, and perform other and better fruits of repentance. ” And begin not to say within yourselves; the fact that Mat 3:8 has: Think not to say within yourselves, need cause us no uneasiness, for the Aramaic word which John undoubtedly used in this sentence, with a very slight change in the vocalization, may mean either “think” or “begin. ” And the Lord, by accepting both forms, has authorized both readings. That they had Abraham to their father, that they were direct, lineal descendants of the father of the Jewish race, that their genealogies supported them in this boast, upon this fact many Jews relied for their acceptance before God. But they are not all Abraham’s children that can trace their family back to him, according to the flesh, Joh 8:39; Rom 4:11. The real children of Abraham are those that, like him, place their trust for salvation in the Lord and His redemption. And besides, God can very well create children unto Abraham out of the stones of the desert. Of the entire Jewish nation the words were true that the ax was laid to the roots; if the national tree would not bring forth fruit when this last great chance was offered them and bring forth good fruit, then their judgment would be carried out upon them, as a warning also for all future generations, no matter where they might be living in the world. The last great visitation of grace for the children had dawned with the coming of the Baptist. Once more and for the last time the hand of sparing mercy stayed the hand of avenging justice which had even now lifted the ax; the people as a whole rejected the Savior, and the ax of God’s wrath cut down the unfruitful fig-tree in the vineyard. The final disposition of all those that continue to reject the salvation of Jesus the Christ is the fire of the punishment of hell.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 3:7. O generation Ye brood. Some would read the last clause, ;Who will warn you to flee? A mere servile fear of punishment, says Dr. Heylin, was not a sufficient motive to a total reformation, and would soon wear out of their minds; John therefore censures it as defective.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 3:7-9 . See on Mat 3:7-10 .
] Kuinoel erroneously says: “Pharisaei et Sadducaei.” See rather on Mat 3:7 . [72]
.] the present. The people are represented as still on their way.
] since otherwise you cannot escape the wrath to come.
. . . ] and begin not to think , do not allow yourselves to fancy! do not dispose yourselves to the thought! “Omnem excusationis etiam conatum praecidit,” Bengel. Bornemann explains as though the words were (he likens it to the German expression, “das alte Lied anfangen”); and Fritzsche, ad Matth . p. 540, as if it meant , ne quidem . Comp. also Bengel.
[72] The generalization proves nothing on behalf of Luke’s having been ignorant of our Matthew (Weiss). From such individual instances an easy argument is drawn, but with great uncertainty, especially as Luke knew and made use of a multitude of evangelistic sources of which we know nothing.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
Ver. 7. See Trapp on “ Mat 3:7 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 9. ] Mat 3:7-10 . John’s speech is verbatim as Matt., except that . . is singular, and Matt. = Luke. This indicates a common origin of this portion, which however is still thus slightly deflected; and let it be borne in mind that the slighter the deflection, the more striking the independence of the Evangelists.
. ] ‘Omnem excusationis etiam conatum prcidit.’ Bengel.
Fuente: Henry Alford’s Greek Testament
Luk 3:7-9 . John’s preaching ( cf. Mat 3:7-10 ). Lk. gives no account of John’s aspect and mode of life, leaving that to be inferred from Luk 1:80 . On the other hand he enters into more detail in regard to the drift of his preaching. These verses contain Lk.’s version of the Baptist’s censure of his time.
Fuente: The Expositors Greek Testament by Robertson
Luk 3:7 . : what Mt. represents as addressed specially to the Pharisees and Sadducees, Lk. less appropriately gives as spoken to the general crowd. Note that here, as in the other synoptists, the crowd comes to John, though in Luk 3:3 John goes to them. : on this figure vide Mt. Lk.’s report of the Baptist’s severe words corresponds closely to Mt.’s, suggesting the use of a common source, if not of Mt. himself. The points of variation are unimportant.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 3:7-9
7So he began saying to the crowds who were going out to be baptized by him, “You brood of vipers, who warned you to flee from the wrath to come? 8Therefore bear fruits in keeping with repentance, and do not begin to say to yourselves, ‘We have Abraham for our father,’ for I say to you that from these stones God is able to raise up children to Abraham. 9Indeed the axe is already laid at the root of the trees; so every tree that does not bear good fruit is cut down and thrown into the fire.”
Luk 3:7 “saying” This imperfect tense shows John the Baptist’s repeated message.
“the crowds who were going out” This is a present middle (deponent) participle emphasizing that the crowds continued to come. There was a spiritual hunger in Israel.
“‘You brood of vipers” There was also the presence of the Jewish establishment (cf. Mat 12:34; Mat 23:23). This is used in Mat 3:7 of self-righteous Sadducees. We must remember that the people looked up to and admired these religious leaders (i.e., Sadducees and Pharisees). John did not admire them at all, but called them to personal repentance and faith (cf. Mar 1:15).
“the coming wrath” Eschatological fulfillment calls for a new day of the Spirit, but also a day of judgment (cf. Matthew 24-25). To those who have much, much will be required (cf. Luk 12:48).
Luk 3:8 “bear fruits” This is an Aorist active imperative. John demanded a lifestyle change to give evidence of a true change of heart (repentance). This concept of spiritual fruit can be seen in Mat 7:15-23; Mat 12:33; Luk 6:39-45; Gal 5:22-23. Eternal life has observable characteristics.
“We have Abraham for our father” These Jewish leaders were trusting in their racial lineage (cf. Joh 8:37-59; Gal 3:29). The rabbis believed that God’s promises to Abraham and his descendants (cf. Genesis 12, 15, 17) were unconditional promises, but the OT prophets clearly declare they are conditioned on a faith response (cf. Rom 9:4-5 vs. Luk 10:1-4). Neither the merit of the Patriarchs nor the covenants of the OT can replace repentance, personal faith, obedience, and perseverance. The gospel does not focus on genealogy, but on faith (cf. Rom 2:17-29).
“descendants. . .stones” These two words have very similar sounds in Aramaic (sons banayy and stone abnayy). Jesus regularly spoke Aramaic, not Koine Greek. This may be an intentional word play. It could possibly allude to the New Age prophecy of Isa 56:1-2.
Luk 3:9 This same metaphor of fruitlessness and the destruction of the tree is found in Mat 7:19. This surely has an eschatological flavor. Although the Kingdom came in Jesus, it is not yet fully consummated. At the consummation a separation of judgment will occur (cf. Mat 25:31-46 and Rev 20:11-15). There is a spiritual principle, OT and NTwe reap what we sow (cf. Job 34:11; Psa 28:4; Psa 62:12; Pro 24:12; Ecc 12:14; Jer 17:10; Jer 32:19; Mat 16:27; Mat 25:31-46; Rom 2:6; Rom 14:12; 1Co 3:8; 2Co 5:10; Gal 6:7-10; 2Ti 4:14; 1Pe 1:17; Rev 2:23; Rev 20:12; Rev 22:12).
Fire in the OT prophets is a metaphor of judgment (eighth century examples, Isa 5:24; Isa 9:18-19; Isa 10:16-17; Isa 26:11; Isa 33:11-12; Isa 33:14; Isa 47:14; Isa 64:2; Isa 64:11; Isa 66:15-16; Isa 66:24; and seventh century examples, Jer 4:4; Jer 5:14; Jer 6:29; Jer 11:16; Jer 15:14; Jer 17:4; Jer 17:27; Jer 21:12; Jer 21:14; Jer 22:7; Jer 23:29; Jer 43:12-13). See Special Topic at Luk 3:17.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Then said he = He said therefore.
multitude = crowds.
baptized. App-115.
of = by. Greek. hupo. App-104. Not the sameword as in verses: Luk 3:8, Luk 3:15.
generation = offspring, or brood.
warned = forewarned; implying secrecy.
from = away from. Greek. apo. App-104. Not the same word as in Luk 3:22.
to come = about to come. Quite true; for, had the nation repented, all that the prophets had foretold, both as to the sufferings and following wrath and glory, would have been fulfilled.
Fuente: Companion Bible Notes, Appendices and Graphics
7-9.] Mat 3:7-10. Johns speech is verbatim as Matt., except that . . is singular, and Matt. = Luke. This indicates a common origin of this portion, which however is still thus slightly deflected; and let it be borne in mind that the slighter the deflection, the more striking the independence of the Evangelists.
.] Omnem excusationis etiam conatum prcidit. Bengel.
Fuente: The Greek Testament
Chapter 19
Baptist Preaching
John the Baptist was no ordinary man in any sense of the word ordinary. He was a remarkable man, a remarkable believer and a remarkable preacher. It was impossible to ignore him, or pretend he was not around. Though few who heard him believed his message, everyone who heard him was affected by what they heard.
In the eleventh chapter of Matthew our Lord gave his own opinion about John the Baptist. Read what he says there about this remarkable man.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he (Mat 11:7-11).
A preacher of such character and influence is a preacher whose example all preachers ought to follow. He sets the pattern for what preaching is and how it is to be done. What were the leading features of the Baptists ministry? What were the primary characteristics of his preaching? These things are clearly set out in the inspired record given by Luke in the passage before us.
John the Baptists work as Gods prophet, as a preacher, is to be measured, like every preachers work is to be measured, not by his traits of personality, oratorical ability, social graces, and theological acumen, but by his message, by what he preached. In the inspired record of Johns life and ministry five things stick out as distinct characteristics of the Baptists preaching.
Redemption By The Blood
First, and foremost, the first Baptist preacher preached redemption and remission of sins by the blood of Christ. John came preparing the way of the Lord, preaching the baptism of repentance, because of the remission of sins (Luk 3:3). He incessantly pointed sinners to Christ, calling upon all who heard him to trust, love and follow Christ. Even when he was in prison, about to be sacrificed for his faithfulness, he sent his disciples to the Lord Jesus to have the Saviours person and work confirmed to them by the Saviour himself (Mat 11:2-6). In the first chapter of Johns Gospel, John the apostle speaks in glowing terms about John the Baptist and his preaching (Joh 1:15-30; Joh 1:34-37).
Blessed is that man whose preaching is full of Christ, who spends his time and uses his opportunities to talk to eternity bound sinners about the precious blood of the Lamb of God. Blessed are they who hear him (Isa 52:7). All who know Christ esteem his blood precious; and all who preach Christ preach his blood precious (1Pe 1:18-20). His blood is precious blood because it is his blood, the blood of God incarnate (Act 20:28). It is sin-atoning blood (Rom 3:24; Rom 5:11). Our Saviours blood is eternally efficacious blood (Heb 9:12; Eph 1:7). It is divinely ordained blood, blood shed by the purpose of God (Act 2:23). And the blood of Christ is precious because it is redeeming blood (Gal 3:13-14).
The Baptists preaching was the preaching of blood atonement by the crucified Lamb of God. Pauls motto was his motto. Indeed, this is the motto of every preacher called and sent of God. I determined not to know any thing among you, save Jesus Christ, and him crucified (1Co 2:2). God forbid that I should glory, save in the cross of our Lord Jesus Christ (Gal 6:14).
Holy Boldness
Second, John the Baptist knew that he spoke for God, with Gods power and authority, and, therefore, preached with a confidence that gave him holy boldness and courage before men. John the Baptist was a man, not a sissy, or a wimp, but a man. He was not a reed shaken in the wind, bending with the breeze of popular opinion. This was not a pampered pastor who dared not offend those who pampered him. John the Baptist was Gods servant. You could tell it when he preached
Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham (Luk 3:7-8).
John saw the rottenness and hypocrisy of the religious world around him, and denounced it with pointed sharpness. His head was not turned by popularity. He courted no mans favour and feared no mans frown. He cared not who might be offended by his message. The spiritual disease of those standing before him was desperate. He knew desperate disease required desperate measures. John the Baptist lived in desperate times, much like our own. He knew the day demanded desperate plainness of speech.
How sad it is that there are so few like this first Baptist preacher today! These days, the first, primary rule of preaching is Do not offend! Preachers have a castrating fear of giving offence by direct, forthright, plain preaching.
If a man would be faithful to your souls, he cannot flatter you. If he would do you good, he dare not flinch from exposing your inmost corruption and sin by the Word of God, demanding and pressing upon you the claims of Christ, forcing you, if he can, to repentance toward God and faith in Christ. If a mans object in preaching is to please you, rather than serve your souls eternal good, he is not the servant of God (Luk 6:26; Gal 1:10).
Because he was Gods servant, John told these people three things, which are true of and ought to be declared to all men: (1.) They were a generation of vipers, as deceitful as they were vile. (2.) They were under and fully deserving of the wrath of God. And (3.) God did not need them to fulfil himself or make himself happy. John told these proud sons of Abraham, God is able of these stones to raise up children unto Abraham.
When John the Baptist demanded that those he baptized bring forth fruits worthy of repentance, the word translated bring forth is the very same word used by the apostle in 1Jn 3:4; 1Jn 3:7, when he tells us that people committing sin are yet without Christ, and that those doing righteousness have been made righteous. The word has the idea of practice, not of acts. Fruits worthy of repentance, fruits that show repentance to be genuine are the fruit of the Spirit produced and formed in the believer, fruits reflected in the believers practice of life (Gal 5:22-23). A persons true character is seen, not in isolated acts, but in the habit of his life.
Everlasting Hell
John the Baptist spoke plainly and forcibly about the wrath of God and everlasting damnation in hell. He did not hold back the fact that there is wrath to come. He faithfully warned all who heard him that God cut down every unprofitable tree and cast it into the fire.
The subjects of divine justice, judgment, wrath and the everlasting torments of the damned in the fires of hell are always offensive to human nature. Men do not like to hear that they are going to hell. It is the nature of all men to love to hear smooth things; not peril, danger and punishment.
People are willing to pay false prophets good money to tell them what they want to hear (Isa 30:10). But that man who is faithful to God, faithful to the Book and faithful to your soul will, like John the Baptist, like Christ himself, like all the prophets of old, and like all the apostles, warn you, with passion in his soul, to flee from the wrath to come.
Fear of hell is not the primary motive for repentance and faith in Christ; but you will never seek heaven until you fear going to hell. You will never seek Gods salvation until you fear Gods wrath. You will not flee to Christ, the sinners only City of Refuge, until the avenger of justice is on your trail.
Hell is real. God Almighty must and will punish sin. It is that God who swears, the soul that sinneth, it shall die, who drove Adam and Eve out of the garden, destroyed the world in the flood of his wrath, rained fire and brimstone upon Sodom and Gomorrah, nailed his own Son upon the cursed tree and poured out on him all the fires of hell for his people, when he was made sin for us.
Axe To Root
In his preaching the Baptist laid the axe to the root of every fruitless tree. With earnestness and conviction, he endeavoured to destroy every refuge of lies in which sinners seek to hide from God.
And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire (Luk 3:9).
When the multitudes of religious people, whose lives were manifestly wicked, stood before him, he plainly declared to their faces in public that they were hypocrites. It is vain to say with our lips, I believe God, if by our works we deny him. It is worse than vain. Such hypocrisy will gradually harden the heart and sear the conscience. A confession of faith without the consecration of faith is hypocrisy. Baptism without death and resurrection life in Christ is a sham. Eating the bread and wine of the Lords Supper, if I do not feed upon the Redeemers flesh and blood, is eating and drinking damnation to myself. To use the words of Inspiration, Faith without works is dead! Such faith is nothing but the faith of devils (Jas 2:14-26).
John boldly and plainly denounced the commonly held notion of covenant family salvation. The Jews, like multitudes today, thought they were certainly saved people, children of God, because they were Abrahams descendants. John told them that their pedigree was no claim to grace (Luk 3:8). Saving faith is a personal thing. It is not a family heirloom (Joh 1:12-13). When Paul said to the Philippian jailer, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house, he was not saying, If you believe, God will save everyone (or anyone) in your house. He was saying, If you believe, you will be saved, and if your family believes, they will be saved as well.
Doing Right
John faithfully brought the gospel home to the hearts and lives of his hearers in the most practical way possible (Luk 3:10-14). When the people asked him, What shall we do then? he told each one who professed faith in Christ by believers baptism to live according to his profession, for the glory of God. He said to them all, live no longer in selfish, self-centred gratification, but in love, kindness, charity and generosity. Is that not the obvious meaning of Luk 3:11? He answereth and saith unto them, he that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
The Baptist told the converted publicans to be fair and honest with all men, especially because the publicans were known for both dishonesty and severity. Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you (Luk 3:12-13).
John told those soldiers who were converted by the grace of God to take care not to be violent and abusive with people under their power, and to be content with Gods provision. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages (Luk 3:14).
It should also be noted that John said nothing to indicate anything unlawful about either paying taxes or collecting them, or about serving as a soldier. Remember, these publicans and soldiers were employees of the Roman Empire, one of the most morally corrupt, idolatrous systems of government the world has ever known. Our business is not with the kings of this world, but with the King of the world. Our concern is not the governing of kingdoms and nations, but with the kingdom of God.
Five Distinctive Themes
These five things characterized the Baptists preaching:
The preaching of blood redemption by Christ.
Courage and boldness for the glory of God.
Plain warnings about the wrath of God.
Plainness of speech in destroying the refuges in which sinners would hide from God.
Godly behaviour.
May God be pleased to revive such preaching in these dark, dark days, for the glory of Christ and the everlasting good of his elect!
Fuente: Discovering Christ In Selected Books of the Bible
O generation: Gen 3:15, Psa 58:4, Psa 58:5, Isa 59:5, Mat 3:7-10, Mat 23:33, Joh 8:44, Act 13:10, 1Jo 3:8
to flee: 1Th 1:10, Heb 6:18
Reciprocal: Isa 57:3 – sons Jer 36:3 – hear Jer 48:6 – Flee Eze 16:3 – Thy birth Eze 20:3 – Are Mat 3:5 – General Mat 12:34 – generation Luk 1:17 – turn Joh 3:23 – and they
Fuente: The Treasury of Scripture Knowledge
7
This verse is explained at Mat 3:7.
Fuente: Combined Bible Commentary
WE have, in these verses, a specimen of John the Baptist’s ministry. It is a portion of Scripture which should always be specially interesting to a Christian mind. The immense effect which John produced on the Jews, however temporary, is evident, from many expressions in the Gospels. The remarkable testimony which our Lord bore to John, as “a prophet greater than any born of woman,” is well-known to all Bible readers. What then was the character of John’s ministry? This is the question to which the chapter before us supplies a practical answer.
We should first mark the holy boldness with which John addresses the multitudes who came to his baptism. He speaks to them as “a generation of vipers.” He saw the rottenness and hypocrisy of the profession that the crowd around him were making, and uses language descriptive of their case. His head was not turned by popularity. He cared not who was offended by his words. The spiritual disease of those before him was desperate, and of long standing, and he knew that desperate diseases need strong remedies.
Well would it be for the Church of Christ, if it possessed more plain-speaking ministers, like John the Baptist, in these latter days. A morbid dislike to strong language,-an excessive fear of giving offence,-a constant flinching from directness and plain speaking, are, unhappily, too much the characteristics of the modern Christian pulpit. Personality and uncharitable language is no doubt always to be deprecated. But there is no charity in flattering unconverted people, by abstaining from any mention of their vices, or in applying smooth epithets to damnable sins. There are two texts which are too much forgotten by Christian preachers. In one it is written, “Woe unto you when all men shall speak well of you.” In the other it is written, “If I yet pleased men, I should not be the servant of Christ.” (Luk 6:26; Gal 1:10.)
We should mark, secondly, how plainly John speaks to his hearers about hell and danger. He tells them that there is a “wrath to come.” He speaks of “the ax” of God’s judgments, and of unfruitful trees being cast into “the fire.”
The subject of hell is always offensive to human nature. The minister who dwells much upon it, must expect to find himself regarded as coarse, violent, unfeeling, and narrow-minded. Men love to hear “smooth things,” and to be told of peace, and not of danger. (Isa 30:10.) But the subject is one that ought not to be kept back, if we desire to do good to souls. It is one that our Lord Jesus Christ brought forward frequently in His public teachings. That loving Savior, who spoke so graciously of the way to heaven, has also used the plainest language about the way to hell.
Let us beware of being wise above that which is written, and more charitable than Scripture itself. Let the language of John the Baptist be deeply graven in our hearts. Let us never be ashamed to avow our firm belief, that there is a “wrath to come” for the impenitent, and that it is possible for a man to be lost as well as to be saved. To be silent on the subject is positive treachery to men’s souls. It only encourages them to persevere in wickedness, and fosters in their minds the devil’s old delusion, “Ye shall not surely die.” That minister is surely our best friend who tells us honestly of danger, and warns us, like John the Baptist, to “flee from the wrath to come.” Never will a man flee till he sees there is real cause to be afraid. Never will he seek heaven till be is convinced that there is risk of his falling into hell. The religion in which there is no mention of hell, is not the religion of John the Baptist, and of our Lord Jesus, and His apostles.
We should mark, thirdly, how John exposes the uselessness of a repentance which is not accompanied by fruits in the life. He said to the multitude, who came to be baptized, “Bring forth fruit worthy of repentance.” He tells them that “Every tree which bringeth not forth good fruit is hewn down.”
This is a truth which should always occupy a prominent place in our Christianity. It can never be impressed on our minds too strongly, that religious talking and profession are utterly worthless, without religious doing and practice. It is vain to say with our lips that we repent, if we do not at the same time repent in our lives. It is more than vain. It will gradually sear our consciences, and harden our hearts. To say that we are sorry for our sins is mere hypocrisy, unless we show that we are really sorry for them, by giving them up. Doing is the very life of repentance. Tell us not merely what a man says in religion. Tell us rather what he does. “The talk of the lips,” says Solomon, “tendeth only to penury.” (Pro 14:23.)
We should mark, fourthly, what a blow John strikes at the common notion, that connection with godly people can save our souls. “Begin not to say,” he tells the Jews, “we have Abraham to our Father; for I say unto you that God is able of these stones to raise up children unto Abraham.”
The strong hold that this notion has obtained on the heart of man, in every part of the world, is an affecting proof of our fallen and corrupt condition. Thousands have always been found, in every age of the church, who have believed that connection with godly men made them acceptable in the sight of God. Thousands have lived and died in the blind delusion, that because they were allied to holy people by ties of blood or church-membership, they might themselves hope to be saved.
Let it be a settled principle with us, that saving religion is a personal thing. It is a business between each man’s own soul and Christ. It will profit us nothing at the last day, to have belonged to the Church of Luther, or Calvin, or Cranmer, or Knox, or Owen, or Wesley, or Whitfield.-Had we the faith of these holy men? Did we believe as they believed, and strive to live as they lived, and to follow Christ as they followed Him? These will be the only points on which our salvation will turn. It will save no man to have had Abraham’s blood in his veins, if he did not possess Abraham’s faith and do Abraham’s works.
We should remark, lastly, in this passage, the searching test of sincerity which John applied to the consciences of the various classes who came to his baptism. He bade each man who made a profession of repentance, to begin by breaking off from those sins which specially beset him. The selfish multitude must show common charity to each other. The publicans must “exact no more than their due.” The soldiers must “do violence to no man, and be content with their wages.” He did not mean that, by so doing, they would atone for their sins, and make their peace with God. But he did mean that, by so doing, they would prove their repentance to be sincere.
Let us leave the passage with a deep conviction of the wisdom of this mode of dealing with souls, and specially with the souls of those who are beginning to make a profession of religion. Above all, let us see here the right way to prove our own hearts. It must not content us to cry out against sins to which, by natural temperament, we are not inclined, while we deal gently with other sins of a different character. Let us find out our own peculiar corruptions. Let us know our own besetting sins. Against them let us direct our principal efforts. With these let us wage unceasing war. Let the rich break off from the rich man’s sins, and the poor from the sins of the poor. Let the young man give up the sins of youth, and the old man the sins of age. This is the first step towards proving that we are in earnest, when we first begin to feel about our souls. Are we real? Are we sincere? Then let us begin by looking at home, and looking within.
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Notes-
v8.-[Bring forth fruit.] It is worthy of remark, that the word translated “bring forth,” is the same that is used by John, when he speaks of “committing sin.” and “doing righteousness.” (1Jn 3:4, 1Jn 3:7.) Both there and here is implied a continued habit, and not a single act.
[We have Abraham to our father.] A passage in Stella, the Spanish commentator on the Gospel of Luke, on this expression, is worth quoting:-“There are many monks who imitate these Jews, saying, we have Benedict, Augustine, Jerome, Francis, or Dominic for out” father, just as they said, We have Abraham to our father. They relate to others the marvellous doings of the founders of their order, and cry up their praises with wonderful commendation. They say, our order has so many holy men enrolled in the catalogue of saints, so many Popes, so many Cardinals, so many bishops, so many teachers. In them they rejoice and vain-gloriously boast, while they themselves have degenerated from the true excellencies of their founders, by iniquity and laxity of morals. To all these we may deservedly say what Christ said to the Jews, ‘If ye are Abraham’s children, do the works of Abraham.’ “
[God is able of these stones, &c.] The meaning of this expression is simply this: “Think not that God will not have a people to show forth His praise, if He cuts you off and does “not save you. Even if you were all cast off, He could raise up a family for Himself of true believers from these stones.” The calling of the Gentiles was evidently implied.
v14.-[What shall we do.] Our English version hardly gives the full sense of the original Greek here. It should rather be, “and we, what shall we do?”
[Do violence.] The word so translated is found nowhere else in the New Testament. It signifies “to put in fear, or to shake, by violent conduct.”
[Accuse falsely.] This word is only found in one other place, and there it is rendered, “take by false accusation.” It occurs in the remarkable profession of Zacchus after his conversion. (Luk 19:8.)
Let it be carefully noted that John the Baptist says not a word to show that the work of the tax-gatherer or the soldier is unlawful in the sight of God.
Fuente: Ryle’s Expository Thoughts on the Gospels
Luk 3:7-9. See on Mat 3:7-10.
Multitudes. Matthew: many of the Pharisees and Sadducees. In this case as in that of every popular preacher, many of the hearers were attracted by idle curiosity or worse motives. John knew this, and adopted this severe tone.The agreement with Matthew is close, but in Luk 3:8, we have fruits instead of fruit, and begin not instead of think not.
Luk 3:10-14 are peculiar to Luke.
Fuente: A Popular Commentary on the New Testament
Mat 3:7-8 says, that the Baptist spake these words to the Pharisees and Sadducees, whom he gives, first, a quick and cutting compellation, O generation of vipers: then a sharp and severe reprehension, Who hath warned you to flee from the wrath to come? And, last of all, a seasonable exhortation, Bring forth therefore fruits meet for repentance.
As if he had said, “O ye Pharisees, and worst of men, I perceive by your coming hither, somebody has alarmed you with the notice of that dreadful vengeance that is coming upon this generation; to prevent which you pretend repentance of your sins: but let me see by your actions that you are not only demure, but sincere penitents; let me see the fruits of your repentence in the daily course of your conversation.”
Learn here, 1. That the condition of proud Pharisees, pretending and false-hearted hypocrites, though very dangerous, yet is not hopeless and desperate; and their salvation, though the worst of men, must not be despaired of. St. John reproves them for their sins, but yet encourages their repentance.
2. That sincere repentance is not a barren thing, but does constantly bring forth fruits answerable to its nature: as faith without works, so repentance without fruits, is dead also. The genuine fruits of repentance are humility of heart and holiness of life.
Observe, lastly, the cautionary direction which he gives to these hypocrites not to rest in their external privileges: Think not to say within yourselves, we have Abraham to our father; glory not in this, that you are the only visible church that God has upon earth, for God can, out of the obdurate Gentile world, raise up a people to himself, take them into covenant with himself, and cast you out.
Learn hence, 1. That men are exceeding apt to boast of and glory in their external privileges, and to place religion most in those things wherein God places it least. How did the Jews glory in their fleshly descent from Abraham, as if God was tied to Abraham’s line, and could have no people if he had not them for his people?
2. That it is a vain thing to expect exemption from the judgments of God, because of outward privileges enjoyed by us. If we be not born again of the Spirit, it will avail us nothing to be born of Abraham’s flesh: if Abraham’s faith be not found in our hearts, it will be of no advantage to us that Abraham’s blood is running in our veins: Think not to say, we have Abraham to our father.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 3:7-9. Then said he to the multitude, O generation of vipers See note on Mat 3:7. Bring forth, therefore, fruits worthy of repentance The Baptist did not stop at preaching repentance, and rest satisfied with the peoples making a profession thereof, but he insisted on the necessity of their bringing forth fruits suitable to such a profession, or a thorough reformation of their conduct in all respects. See this explained particularly in the notes on Mat 3:8-10. Begin not to say within yourselves, We have Abraham to our father That is, trust not in your being members of the visible church, or in any external privileges whatsoever; for God requires a change of heart, and that now, without delay. For the axe is laid to the root of the trees That is, the patience of God is very near come to an end, with respect to you, and his judgments are at hand and ready to be inflicted; so that if you continue unfruitful, notwithstanding the extraordinary means now to be tried with you, destruction will speedily overtake you. The drift of all Johns sermons was to root out their prejudices, and give them a sense of this important truth, that acceptance with God does not depend upon flowing garments, broad phylacteries, frequent ablutions, much fasting, and long prayers; but that good works, proceeding from faith and love, are necessary thereto.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. Vers. 7-17.
The following discourse must not be regarded as a particular specimen of the preaching, the substance of which Luke has transmitted to us. It is a summary of all the discourses of John the Baptist during the period that preceded the baptism of Jesus. The imperf. , he used to say, clearly indicates Luke’s intention. This summary contains1. A call to repentance, founded on the impending Messianic judgment (Luk 3:7-9); 2. Special practical directions for each class of hearers (Luk 3:10-14); 3. The announcement of the speedy appearance of the Messiah (Luk 3:15-17).
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
JOHN REJECTS THE HON TONS OF THE CHURCH
Mat 3:7-8; Luk 3:7-8. Among the teeming myriads, here came the Pharisees, with their boasted orthodoxy; and the Sadducees, with their higher criticism, cutting up Gods Word to suit their carnal natures, both feeling sure that John will be glad to get them, and have their influence; as the Pharisees rule by their official power, and the Sadducees by their money. The trouble with great people is, they are too high for the graces of God, which, like water their symbol always flows down. John had the spiritual gift which we all need, and it is our privilege to have; i.e., discernment of spirits. He saw they did not repent and good reason: they thought they were all right. That is the way Satan fills up hell with the great people of the Church. They will not repent, because they think they are Christians. While Satan has his arms round them, dragging them into hell, they think he is an angel of light, lifting them up to heaven. God is no respecter of persons. The king has to be saved just like the crank, and the proud society woman must get low down in the dust, and cry to God like the poor harlot, whose heart the lightning of conviction has torn all to pieces.
Fuente: William Godbey’s Commentary on the New Testament
Verse 7
Generation of vipers. We learn from Matthew 3:7, that it was to the Pharisees and Sadducees that this severe language was applied.
Fuente: Abbott’s Illustrated New Testament
2. John’s preaching 3:7-18 (cf. Matthew 3:7-12; Mark 1:7-8)
Essentially John called his hearers to change their minds about their relationship to God and to demonstrate the genuineness of their repentance with righteous conduct (Luk 3:7-14). He also promoted Jesus (Luk 3:15-17). Only Luke included John’s enumeration of specific changes the people needed to make to demonstrate true repentance (Luk 3:10-14).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Luke’s introduction of John’s message is more general than Matthew’s, but his summary of John’s preaching is almost identical to Matthew’s. However, Luke never reported that John said, "Repent, for the kingdom is at hand" (Mat 3:2). Luke waited to introduce the kingdom theme until Jesus began His ministry (Luk 4:43).
As adders try to escape before an approaching brush fire, so the Jews of John’s day were trying to escape God’s coming judgment by fleeing to him for baptism. [Note: Marshall, The Gospel . . ., p. 139.] However, John sensed that their reason for coming to him was just their safety, not genuine repentance. Righteous behavior would demonstrate true repentance. Many of the Jews believed that Abraham’s righteousness availed for his descendants. [Note: W. D. Davis, Paul and Rabbinic Judaism, pp. 270-71.] As God had cut Israel out of Abraham, who was a rock spiritually, so He could produce children for Himself from the stones in the wilderness (cf. Luk 19:40). [Note: Plummer, p. 90.] There is a play on words here in Aramaic involving "stones," abnayya, and "children," benayya. People commonly cut down and burn fruit trees that do not produce fruit. Likewise God would judge Israel as a fruitless tree unless the Jews repented and started bearing the fruits of repentance (cf. Luk 6:43-45; Luk 13:6-9; Isa 5:1-7).
"The Greek verb [metanoeo, translated "to repent"] means ’to change one’s mind,’ but in its Lucan usage it comes very close to the Hebrew verb for repent which literally means ’to turn or turn around’ (sub). . . . A change of perspective, involving the total person’s point of view, is called for by this term. In fact, John called for the Israelites to bring forth fruit worthy of repentance (Luk 3:8). This passage is significant for it separates repentance from what it produces, and also expresses a link between repentance and fruit. One leads to the other.
"In summary, Luke saw repentance as a change of perspective that transforms a person’s thinking and approach to life." [Note: Bock, "A Theology . . .," pp. 129-30, 132.]