And seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Ye brood of vipers, who hath shewed you to flee from the wrath to come?

“(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.”

“Above, the Evangelist dealt with the entrance of Christ into the world; but now he deals with his advance, which indeed is to be attended to according to the advance of his teaching: for it is for this that he came, John 18:37. Now concerning the teaching two things are considered. For first the preparation for the teaching is set down; second the teaching itself is set down, in chapter 5. But two things are required for a teacher of evangelical teaching. First, that he be veiled with sacred mysteries; second, that he be proved by virtues: and so two things are set forth before the teaching, namely his Baptism, and his temptation in chapter 4. Concerning the first he does two things. First the Baptism of John is introduced, at "there went out to him Jerusalem"; second, the instruction of those baptized, at "but seeing many." Now they are invited by John in two ways, namely by word and by example. The second is at "and the same John had his garment of camel's hair," and so on. Concerning the teaching of John he does, or touches on, three things. First the person of the teacher is introduced; second the teaching is set down; third, its confirmation. The second is at "do penance"; the third at "for this is he of whom it was said." Concerning the person, five things are set down, namely the time, the person, the office, the zeal, and the place. The first is at "in those days," and so on. And it is to be noted that Luke describes the time of the preaching through the rulers of the commonwealth and of the Jews. That, then, which Luke states is expressed here when he says "in those days." Nor should this be referred to the days of which mention was made, namely to the time of Christ's infancy; for it should not be understood that this happened in those days in which Christ returned from Egypt. But this is set down thus, because Christ dwelt continually in Nazareth; Luke 2:40: "and the child grew, and waxed strong, full of wisdom, and the grace of God was in him." Second, the person is set down, at "came John"; came, that is, appeared, he who before was hidden. This is he of whom John 1:7: "this man came for a witness, to give testimony of the light." But why did Christ wish for his testimony, since he had the testimony of works? It must be said that this was for three reasons. First, on account of us who are led into the knowledge of spiritual things through things that are like to us; John 1:7: "this man came that he might give testimony of the light." And why? "That all might believe through him." Second, on account of the malice of the Jews, because not only did Christ give testimony of himself, according to what they themselves said, John 8:13: "you give testimony of yourself," but also another gave testimony; John 5:33: "you sent to John, and he gave testimony to the truth." Third, to show the equality of Christ to the Father, because just as the Father had forerunners, namely the prophets, so also did Christ; Luke 1:76: "you, child, shall be called the prophet of the Highest: for you shall go before the face of the Lord to prepare his ways." Third, the office of baptizing is set down. This was his special office, because he was the first to baptize, and his Baptism was preparatory to the Baptism of Christ: because if Christ had added a new rite all at once, men could immediately have been scandalized. And therefore John went before, that he might prepare men for Baptism; John 1:31: "that he may be made manifest in Israel." Fourth, the zeal is set down, because he came in order to preach diligently. And this is "preaching the baptism." Christ indeed, about to baptize, added these words, Matthew, last chapter, 19: "go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." But John prepared the way in both respects. And it is to be noted that John did this in his thirtieth year, at which age David also was made king, and Joseph took up the helm of the kingdom of Egypt, Genesis 41:46. By which it is given to be understood that no one ought to be assumed to any office before a mature age. Fifth, the place is set down, "in the desert." Now he preached in the desert for four reasons. First, that they might listen more quietly: for in the city many curious persons who impede would have gathered together, but into the desert only the earnest went; Ecclesiastes 12:11: "the words of the wise are as goads, and as nails deeply fastened in, which by the counsel of masters are given from one shepherd." Second, because it suited his preaching; because he was preaching repentance. Now such ought to be the place of repentance, either bodily or mentally; Psalm 54:8: "lo, I have gone far off flying away, and I abode in the wilderness." Third, to designate the condition of the Church, which is signified by the desert: for it is given to be understood that the preaching of salvation is not in the synagogue, but in the Church; Isaiah 54:1: "give praise, O barren, that bears not; sing forth praise, and make a joyful noise, you that did not travail with child: for many are the children of the desolate, more than of her that has a husband, says the Lord." Fourth, to designate the condition of Judea, which was now being abandoned by God; below, 23:38: "behold, your house shall be left to you desolate." There follows "do penance," and so on. John announces a certain new life, as Augustine says in the book On Penance: no one who is constituted the arbiter of his own will can begin a new life unless he repents of the old life. Seek this in the Gloss. And therefore he first exhorts to repentance; second he announces salvation, at "for the kingdom of heaven shall be at hand." Likewise, "do penance," through which is the remission of sins. Chrysostom: when the Son of God was born, God sent a herald into the world. And it is to be noted that it is one thing to do penance and another to repent. He repents who bewails his sins, and does not commit things to be bewailed. And it should be known that all this is referred to the purpose of the mind, so that it is said "and does not commit things to be bewailed," that is, he purposes not to commit them: for this is what repentance requires. But to do penance is to make satisfaction for sins; Luke 3:8: "bring forth fruits worthy of penance." And here a question arises. Since all sins are remitted in Baptism, why did John, in foretelling the Baptism of Christ, begin from repentance? And the answer is given in the Gloss, that repentance is threefold, namely before Baptism, because one ought to grieve for sins when one approaches it; the second after Baptism, concerning mortal sins; the third, concerning venial sins. Here it treats of the repentance that is after Baptism; hence Peter said, Acts 2:38: "do penance," namely so that you may be prepared to obtain salvation. "It shall be at hand." And note that never in the Scripture of the Old Testament is the kingdom of heaven found promised; but John is the first to announce it, which pertains to his dignity. Now the kingdom of heaven is taken in Scripture in four ways. For sometimes Christ himself dwelling in us through grace is meant; Luke 17:21: "the kingdom of God is within you." And it is called the kingdom of heaven, because through indwelling grace the way of the heavenly kingdom is begun in us. Second, sacred Scripture; below, 21:43: "the kingdom of God shall be taken from you," that is, sacred Scripture. And it is called a kingdom because its law leads to the kingdom. Third, the present Church militant is meant; below, 13:47: "the kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes," and so on. And it is called the kingdom of heaven, because it is instituted after the manner of the heavenly Church. Fourth, the kingdom of heaven is said to be the heavenly court; below, 8:11: "they shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven." Now before the time of John no mention was made of it, except of the kingdom of the Jebusites, Exodus 3:8, but now the kingdom of heaven is promised to his Church. Consequently the confirmation of this preaching is set down: "this is he of whom it was said by Isaiah the prophet," and so on. And, as Augustine says, this can be expounded in two ways. First, that this, namely "this is he of whom it was written," are the words of the Evangelist; and then the sense is plainer. Second, this is introduced by Matthew as though they were the words of John doing penance. Hence "this is," that is, I am he; and he speaks of himself as of another, just as John, in his Gospel, speaks of another as of himself. But it makes no difference whose words they are, since they have the same sense. This, then, is he of whom it is written, Isaiah 40:3: "the voice of one crying in the desert: prepare the way of the Lord, make straight in the wilderness the paths of our God." Three things are set down, by which the three aforesaid things are confirmed. First is foretold the place of John's preaching, because "the voice of one crying in the desert"; second, the coming of the kingdom of heaven, hence "prepare the way." Third, repentance, at "make straight his paths." He says, then, "the voice of one crying in the desert." And he says "voice" for three reasons. First, because, as Gregory says, the voice precedes the word; and John precedes Christ. Luke 1:17: "he shall go before him in the spirit and power of Elijah." Second, because through the voice the word is known; for the voice leads the word into knowledge, so John led to Christ; John 1:31: "that he may be made manifest in Israel, therefore am I come baptizing with water." Third, because a voice without a word does not produce certainty of mind; 1 Corinthians 14:8: "if the trumpet give an uncertain sound, who shall prepare himself to battle?" And the revelation of the divine mysteries was not made through John, except insofar as he announced Christ, but through Christ, the Word; John 1:18: "the only-begotten, who is in the bosom of the Father, he has declared him." Therefore, "the voice of one crying"; and this can be understood in two ways. First, of Christ crying, who was speaking in John; 2 Corinthians 13:3: "do you seek a proof of Christ who speaks in me?" So too he cried out in all the prophets. Hence it is always said: "the word of the Lord came to Jeremiah," or to Isaiah, and so on. And yet none of them is called a voice, because they did not immediately precede Christ; Malachi 3:1: "behold, I send my angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his holy temple." Or, "the voice of one crying," that is, John crying out. And it should be known that crying out is done to the deaf, and such were the Jews; Isaiah 42:18: "hear, you deaf, and, you blind, behold that you may see. Who is deaf, but my servant? Or blind, but he to whom I have sent my messengers?" Second, out of indignation; Psalm 105:40: "the Lord was exceedingly angry with his people, and he abhorred his inheritance." Third, at those who are distant: and these were far off from God. "Prepare the way of the Lord." And it would seem more fitting for him to have said "prepare your way to receive the Lord." And it should be known that we were so weak that we could not approach the Lord, unless he himself came to us. And therefore John had said above, "for the kingdom of heaven shall be at hand": and this is "prepare." But what is this way? Faith, which is through hearing; Ephesians 3:17: "that Christ may dwell through faith in your hearts." Gregory: the way of faith is devout hearing; Amos 4:12: "prepare yourself to meet your God, O Israel." "Make straight." Faith is common, is one; but it directs into diverse works. And therefore, "make straight." Now these ways of works are straight when they do not disagree with the divine law, which is the rule of human acts, just as, according to the will of the potter, is the rule of goodness in earthen vessels, as can be had from Jeremiah 18:4. Or this, namely "prepare," pertains to charity, which is of the necessity of salvation; Isaiah 30:21: "this is the way, walk in it, and decline neither to the right hand, nor to the left." Therefore by "way" is understood everything that pertains to common salvation; 1 Corinthians 12:31: "I show unto you yet a more excellent way." But "paths" are the observances of the counsels: and these paths are said to be straight, because they ought not to be done for the sake of empty glory; below, 6:1: "do not your justice before men, to be seen by them"; and Proverbs 3:17: "her ways are beautiful ways, and all her paths are peaceable." Consequently it is shown how John gave testimony to Christ in his life, at "and the same John." But who gave testimony concerning John, who was giving testimony to Christ? And it must be said: his own life did; because, as Chrysostom says, no one is a fit witness of another unless he be a witness to himself, and this by a good life; Ecclesiasticus 19:27: "the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is." Hence here his austerity in life, and in food, is described: and this is "and the same John had his raiment of camel's hair," and so on. Others were clothed in wool, John in hair: for he reckoned a garment of wool a softness which does not befit a preacher. Likewise, "a leathern girdle." This is expounded in two ways. Jerome says that at that time the Jews had a girdle of wool, but John, reckoning it as softness, took one of skins in imitation of Elijah, as is said in 4 Kings 1:8. Rabanus expounds it thus, and says that John took raw, unprepared skins, and used them so as to restrain lust: and this is "and a girdle." But whether it is expounded this way or that way, in either case austerity of life is understood. "And his meat was locusts and wild honey." Here the food is not prepared, but that which nature furnished; and locusts are certain animals fit to be eaten. "And wild honey." This can be understood in two ways. For properly that is called wild honey which is not stored up in artificially made hives, but is found in the woods in certain trees. Others say it is the cane of honey, and a certain thing found within canes that is very sweet; yet in all these things nothing else is meant than that he was content with simple things; 1 Timothy 6:8: "having food, and wherewith to be covered, with these we are content." Consequently it is treated of Baptism: hence it is said, "then went out," and it touches on three things. First how he was visited by the crowds; second how the crowds were baptized; and third how they confessed their sins. And as to the first it should be known that there were three things that invited men to go out to John. First, the new preaching. They had never heard mention made of the kingdom of heaven, and therefore they marveled; Job 38:33: "do you know the order of heaven, and can you set down the reason thereof on the earth?" John was the first to teach that the reason of the kingdom of heaven was not to be set down on earth. Second, on account of his life. Hence it says "then went out," namely seeing his life; James 2:18: "show me your faith without works, and I will show you, by works, my faith," and so on. Third, because Judea was deprived of the instruction of the prophets. Psalm 73:9: "we have not seen our signs, there is now no prophet." And therefore they went out from Judea to see; and this is "then went out ... and were baptized by him in the Jordan." But why in the Jordan? Because in the Jordan Baptism was first prefigured. 4 Kings 2:8-11, where it is said of Elisha that he passed through the Jordan, and Elijah was taken up into heaven. Likewise there Naaman the leper was cleansed, who signifies one cleansed from sins in Baptism. Likewise, because the very interpretation of the word suits Baptism; for it is interpreted "descent," and it signifies the humility which man ought to have in Baptism; 1 Peter 2:2: "as newborn babes, desire the reasonable milk without guile." Third is set down, "confessing their sins." The reason why confession was introduced has been shown above, because it is of the necessity of salvation; James 5:16: "confess your sins one to another." And the Gloss says that it was introduced for this reason, that a man might have shame. But it should be known that shame is a concomitant cause, but the principal reason is on account of the power of the keys: for no one could bind or loose unless he knew what was to be bound or loosed. Hence, just as no one can remove the necessity of the keys, so no one could remove vocal confession. But it is asked whether one approaching Baptism is bound to confess. It seems that he does not need the power of the keys, since all sins are remitted in Baptism. But it must be said that he is bound at least in a general way; and this he does when he renounces Satan and all his pomps: for in this he professes himself to have been bound to Satan. "But seeing many." Having shown that many were baptized by John, here he treats of their instruction. And concerning this he does two things: first is set down who they are that are instructed; second their instruction is set down, at "who has showed you to flee from the wrath to come?" He says, then, "but seeing many of the Pharisees and Sadducees." It should be known that among the Jews there were certain sects, among which these two were the chief. For the Pharisees were so called, as it were, divided from the common life, on account of their observances. These in many things spoke well, yet they fell short, because, as is said, they held that all things come to pass by necessity. The others, namely the Sadducees, were called just on account of certain special observances of the law; who did not receive the prophets, nor say that souls are raised up again after the corruption of the body, nor that there is a spirit. Both, however, were noted from the very name, because "Pharisee" signifies division, which is opposed to charity. And these were altogether divided from others, as though they possessed a superabundant spirit of holiness: which indeed would be a good thing. The others also, namely the Sadducees, arrogated justice to themselves; against whom, Romans 10:3: "for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God." And yet, although they appeared more just, they came to John as to a teacher; Isaiah 49:7: "kings shall see, and princes shall rise up, and worship, for the Lord's sake, because he is faithful, and for the Holy One of Israel, who has chosen you." These, then, are fittingly instructed here. Hence, "who has showed you to flee from the wrath to come?" And it is to be noted that instruction ought to vary according to the conditions of the hearers. For to the simple it suffices to speak briefly of the things that pertain to salvation; but to the wise, particulars ought to be explained; which the Apostle hints at, 1 Corinthians 3:1: "I could not speak to you as unto spiritual, but as unto carnal." So did John: he admonished the crowds briefly concerning repentance, and announced the kingdom of heaven. These two things he here explains point by point to the Pharisees. Hence first he exhorts to repentance; second he announces the nearness of the kingdom of heaven, at "I indeed baptize you," and so on. Concerning the first he does two things: first he sets down that which induces to repentance; second he removes the things that could draw back from repentance, at "and think not to say within yourselves: we have Abraham for our father." Concerning the first he does two things: first he sets down the inducement to repentance; second he sets down the manner of perfect repentance, at "bring forth therefore fruit worthy of penance." Now there are two things that induce to repentance: recognition of one's own sin; Isaiah 58:1: "show my people their wicked doings"; second, fear of the divine judgment. John announces these two things. Hence he says, "brood of vipers." And it is to be noted that in sacred Scripture one is called the son of someone by way of imitation; Ezekiel 16:45: "your father was an Amorite"; John 8:44: "you are of your father the devil, and the desires of your father you will do." These men were like vipers; and therefore he says "brood of vipers." And they are alike in three ways, according to Chrysostom. For the nature of the viper is that, when it bites someone, it runs back to water; and if it finds none, it does not die, otherwise it dies. Hence John, perceiving their intention, why they were coming to the water of Baptism, said "brood of vipers." But how did the poisoned come to Baptism? Because John was promising the remission of sins, and so he made them enter the water while laying aside their depraved intention, and therefore he says "do penance ... and they were baptized by him." The second property is that in being born it kills the parents; hence it is said to give birth, as it were, by violence, and these men were likewise. Below, 23:31: "which of the prophets have you not killed?" The third reason is that it is beautiful outwardly, having poison within: these men too are beautiful outwardly with a certain feigned justice, having sins within; below, 23:27: "woe to you, because you are like to whited sepulchers, which outwardly appear to men beautiful, but within are full of dead men's bones, and of all filthiness"; and according to this, "brood of vipers" sounds toward evil. Ambrose expounds it otherwise, and says that prudence is ascribed to serpents; below, 10:16: "be prudent as serpents." Hence John, commending them for prudence, because they were coming to Baptism, says "brood of vipers." The first thing, then, that induces to repentance is recognition of one's own sin; the second is fear of the divine judgment; Proverbs 15:27 [16:6]: "by the fear of the Lord, everyone declines from evil"; Job 19:29: "know that there is a judgment." And this is what he says, "who has showed you to flee from the wrath to come?" And it should be known that Ambrose and Chrysostom expound this of past things, Rabanus of future things; hence he says "who will show?" And according to Ambrose thus: "brood," etc., as though he said: who has showed you, that you should withdraw from evil? As if to say: no one, but God. Psalm 84:8 [7]: "show us, O Lord, your mercy, and grant us your salvation." According to Chrysostom thus: "brood of vipers," because they retain the will to sin, "who has showed you to flee," as you wish? No, because Isaiah said, 1:16: "wash yourselves, be clean, take away the evil of your devices from before my eyes." No, because David said, Psalm 50:4 [51:2]: "wash me yet more from my iniquity, and cleanse me from my sin"; and afterward: "a sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise." Rabanus expounds it of the future thus, as though he said: it is good that you do penance, for otherwise who will show you? Psalm 138:7 [139:7]: "whither shall I go from your spirit? Or whither shall I flee from your face?" Wrath is not taken of God according to an affect of the mind, but according to an effect: hence his wrath is vengeance. These two things that lead to repentance having been set forth, the Evangelist consequently concludes, "bring forth therefore fruit worthy of penance." In a tree the fruits come after the flowers, and if fruits do not follow the flowers, that tree is worth nothing. For a certain flower of repentance appears in contrition, but the fruit is in the carrying out. Ecclesiasticus 24:23 [17]: "my flowers are the fruit of honor and riches." And it is to be noted that the fruit of justice is one thing, and that of repentance another: for more is required of the penitent than of him who does not sin. Now the fruit worthy of repentance is threefold. The first is that one punish in himself what he has committed, and this by the judgment of the priest. Jeremiah 31:19: "after you converted me, I did penance: and after you showed me, I struck my thigh," that is, I afflicted my flesh. The second is that he flee sins and the occasions of sin, hence it is said that to make satisfaction is to cut off the causes of sins. Ecclesiasticus 21:1: "son, have you sinned? Do so no more: but for your former sins also pray that they may be forgiven you," and so on. "Flee from sin as from the face of a serpent," Ecclesiasticus 21:2. The third is that he strive as much toward doing good as he strove toward sinning. Romans 6:19: "I speak a human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification." Consequently he excludes an impediment to repentance, when he says, "and think not to say within yourselves: we have Abraham for our father." Repentance has a twofold impediment: presumption about oneself, and despair concerning the divine judgment. First he removes the first; second the second, at "for now the axe is laid to the root of the trees." Concerning the first he does two things: first he excludes the impediment; second he assigns the reason, at "for I say to you." He says, then, "and think not to say within yourselves: we have Abraham for our father." These men were of the race of Abraham according to the flesh: hence they could believe that however much they might sin, God would have mercy on them for Abraham's sake; Exodus 32:11: "why, O Lord, is your indignation kindled?" and afterward: "remember Abraham, Isaac, and Jacob your servants," and so on. And therefore John excludes this: "and think not to say." And it is a manner of speaking; as though he said, do not say this, because it will avail you nothing; Romans 9:8: "they that are the children of the flesh, are not the children of God: but they that are the children of the promise, are accounted for the seed," and so on. For these men gloried greatly in Abraham, but the Lord says, John 8:39: "if you are the children of Abraham, do the works of Abraham." Against such men Chrysostom says: what does a famous lineage profit him whom his character disgraces? And this holds also in spiritual matters. Consequently he assigns the reason, "for I say unto you," for it is a greater thing to imitate the father than to be born of him: "God is able of these stones to raise up children to Abraham." One reads in Joshua 4 that when the people of Israel crossed the Jordan with dry feet, in memory of the miracle Joshua ordered that twelve stones be drawn out from the bottom of the river and placed outside, and twelve of the outer stones be placed within. Now John, baptizing in that same place, showed them these. And it can be understood in two ways. Literally, first: for this is the first foundation of faith, to believe the omnipotence of God; Job 42:2: "I know that you can do all things, and no thought is hid from you." Or we can understand the stones as the Gentiles, who are called stones for two reasons: first, because they worship stones; second, on account of hardness. And although stones are hard, yet they long preserve an impression made upon them: and although also a building made of them is slow to be made, yet it is strong and durable. Hence the Gentiles, although they were hard to receive the faith of Christ, yet held to it firmly once received. This is signified in Ezekiel 11:19: "I will take away the stony heart out of your flesh, and will give you a heart of flesh, and I will put my spirit within you." But according to Jerome, in these words he seems to recall to memory the prophecy of Isaiah 51:2: "look unto Abraham your father, and unto Sarah that bore you," and so on. For he names the rock Abraham on account of his inability to beget, and Sarah on account of her barrenness; as though he said: God, who made Abraham potent, and Sarah fruitful, is able of these stones to raise up children to Abraham. "For now the axe is laid to the root of the trees." For they might say: we do not believe that any wrath will come upon us; and therefore he removes this, saying "for now." Hence first he sets down the judgment; second he sets down the sentence of the judgment. He says, then, "for now," and so on. For some are unwilling to repent in two ways: out of despair of judgment, because they do not believe there is a judgment; Ecclesiasticus 5:1 [4]: "say not: I have sufficient life"; Job 19:29: "flee from the face of the sword, for the sword is the avenger of iniquities: and know that there is a judgment." Others, however, out of delay; 2 Peter 3:9: "the Lord delays not his promise, as some imagine, but deals patiently for your sake, not willing that any should perish, but that all should return to penance." But John excludes both. First the first, when he says "for now the axe"; second the second, when he says "is laid," as though he said, it will not be delayed. And this is understood in three ways. Chrysostom says that by the axe is understood the strictness of the divine judgment, which is designated sometimes by an axe, sometimes by a bow and a sword; Psalm 7:13 [12]: "except you will be converted, he will brandish his sword: he has bent his bow, and made it ready." Jerome: by the axe the preaching of the Gospel is understood, because just as through the teaching of the Gospel some are led to life, so despisers are led to death. Jeremiah 23:29: "are not my words as a fire, and as a hammer that breaks the rock in pieces?" Luke 2:34: "behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted," and so on. "For now the axe is laid to the root of the trees"; as though he said, it is at hand, ready to come. According to Gregory, by the axe our Redeemer is understood, who consists as it were of handle and of iron, of humanity and of divinity; whose humanity, because it patiently waits, is as it were held; whose divinity cuts, as it were the iron. The axe, then, is laid to the root, because judgment is done through God and man. And he says "to the root" for two reasons: because at the root a universal cutting off is made, even of that which is in the branches. Likewise because what is cut off at the root does not sprout again: as though he said, the extirpation of the wicked will be universal. There follows, then, and he first sets down the universality, saying "every tree"; as though he said, both Jew and Gentile alike; Romans 2:11: "there is no respect of persons with God." Likewise, guilt, because it does not make fruit, for punishment comes about through omission alone; below, 25:42: "I was hungry, and you gave me not to eat." Third, he sets down a twofold penalty: namely temporal, "shall be cut down," namely from this life; Luke 13:7: "behold, these three years I come seeking fruit on this fig tree, and I find none: cut it down, therefore," and afterward, "why does it also cumber the ground?" And this is "shall be cut down," together with earthly prosperity. Likewise he sets down the eternal penalty, hence it is said, "shall be cast into the fire"; Isaiah, last chapter, 24: "their worm shall not die, and their fire shall not be quenched." And below, 25:41: "depart, you cursed, into everlasting fire." "I indeed baptize." Above, John exhorted to the fulfilling of repentance; now he intends to do what he had frequently said, namely to announce the kingdom of heaven: and concerning this he does two things. First the preparation for the kingdom is set down; second, the foretelling of the kingdom is treated, at "but he that shall come after me." That kingdom is Christ, concerning whom, Luke 17:21: "the kingdom of God is within you." Now the preparation is Baptism; hence "I indeed," which is marvelous to you, "baptize," in water only, namely because I am a mere man. Hence he could only wash the body, nor could he give the Holy Spirit, since the price for sin had not yet been paid; Hebrews 9:22: "for without shedding of blood there is no remission." Likewise the Holy Spirit had not yet descended, nor had Christ by the touch of his flesh sanctified the water. Why, then, did he baptize? For three reasons. First, that he might go before Christ, by baptizing; Luke 1:76: "you shall go before the face of the Lord to prepare his ways." Second, that, once men were gathered, he might have the opportunity to preach concerning Christ; John 1:31: "that he might be made manifest in Israel, therefore I came baptizing with water." Third, that he might prepare them for the Baptism of Christ. Hence it is the custom in the Church that those who are to be baptized first become catechumens, namely so that a certain preparation may be made, and they may receive a certain seal, by which they are reckoned suitable: and this is what he says, "I baptize," namely so that you may know yourselves to be fit, you who intend to be baptized by Christ. Note that the Master, in Book IV of the Sentences, says that those baptized by John were not baptized by Christ, except those who put their hope in John. But this is false; hence he says, "he shall baptize you." Likewise note that Augustine raises a question. If after the Baptism of John they were re-baptized, why were they not re-baptized after the baptism of heretics? It must be said that John baptized in his own person; heretics baptize in the person of Christ; hence the Baptism of Christ is to be judged by that. Consequently it is treated of the kingdom. And first he shows its dignity; second, its office, at "he shall baptize you." He says, then, "he who comes after me," by being born, by baptizing, by preaching, by dying, by descending to the dead. But here he speaks of only two of these, namely of preaching and of Baptism; hence he says "he who comes after me," to baptize and to teach; Luke 1:17: "he himself shall go before him in the spirit and power of Elijah." "Is mightier than I," and his Baptism is mightier; 1 Kings 2:2: "there is none holy as the Lord is"; Job 9:19: "if strength be sought, he is most strong." And lest it be believed that there is a comparison between them, he says, "whose shoes I am not worthy to bear"; as though he said, he is incomparably worthier than I, as Chrysostom expounds it, so much so that I ought not to render him service. But it should be known that in the other three Gospels it is not so: because there it says "to loose," here "to bear." Hence Augustine says that John wished only to show his own humility, and the excellence of Christ, and then the same thing is signified in all of them. Hence he says that this happened through the inspiration of the Holy Spirit, that the Evangelists differ in words in such matters, so that we might receive the lesson that we do not lie, if we speak the same sense as the others, even though we do not say the same words. But if he wished to signify something mystical, then there is a difference in the words of Matthew and of the others: and by the latchet of the shoe two things can be signified, because by the shoe is meant humanity; Psalm 59:10 [60:8]: "into Idumea will I stretch out my shoe." The latchet is the union by which humanity is bound to divinity. And because he did not reckon himself sufficient to explain the mystery of the union, therefore he says, "whose shoes I am not worthy to bear." Or, it was a custom among the Jews, Deuteronomy 25:9, that if someone did not wish to take his brother's wife, he ought to have his shoe loosed by the one who was taking the wife. The bride of Christ is the Church. Then, therefore, John reckoned himself unworthy to take the bride of Christ. Or, otherwise according to Hilary: the shoe indeed is borne by those who announce the humanity of Christ throughout the world; which was reserved to the Apostles; Isaiah 52:7: "how beautiful upon the mountains are the feet of him that brings good tidings, and that preaches peace: of him that shows forth good, that preaches salvation." Therefore John says that he is not worthy to bear the shoe which was reserved to the Apostles: for it is a greater office to evangelize than to baptize; 1 Corinthians 1:17: "Christ sent me not to baptize, but to preach the gospel." Are the Apostles, then, greater than John? Not by merit, but by the office of the New Testament. And according to this sense it is said below, 11:11: "he that is the lesser in the kingdom of heaven is greater than he." Or, otherwise, according to Chrysostom: the feet are the Apostles, and his other servants, among whom John was. The shoe is their infirmity: because just as the beauty of the feet is not known so long as they are covered by the shoe, so is the beauty of the Apostles; 2 Corinthians 12:9: "gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me." "Whose shoes I am not worthy to bear": because neither he himself, nor the Apostles, reckon themselves worthy to be ministers of the Gospel of Christ; 2 Corinthians 3:4-5: "such confidence we have, through Christ, toward God: not that we are sufficient to think anything of ourselves, as of ourselves; but our sufficiency is from God." If, then, he signifies diverse things according to the mystery, which of these did John say? It must be said, according to Augustine, that if the words of John are referred to diverse things, then he said both. Or that John, preaching to the crowds, said one thing at one time, and another at another. Consequently he treats of the office of Christ. And first of the office of baptizing; second of the office of judging, at "whose fan is in his hand." He says, then, "he shall baptize you in the Holy Spirit and fire." Many books have "and fire." But they speak after the manner of the Greeks, who lack an ablative. And he says "in the Holy Spirit and fire": in which it is given to be understood that the Baptism of Christ has more than the Baptism of John, because it adds to that, since Christ baptizes in water and spirit; John 3:5: "unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God." But note that, when he says "he shall baptize you in the Holy Spirit," he insinuates that there is to be had an abundance of the Holy Spirit, by which those who have it are wholly washed clean; Acts 1:5: "but you shall be baptized with the Holy Spirit." He insinuates also an easy transformation. "And fire." This is expounded in many ways. Jerome says that the same thing is designated by the Holy Spirit and by fire; Luke 12:49: "I have come to cast fire on the earth; and what will I, but that it be kindled?" That is, the Holy Spirit. And therefore he also appeared in fire; Acts 2:3: "and there appeared to them parted tongues, as it were of fire." According to Chrysostom, present tribulation is signified by fire, which purges sins; Ecclesiasticus 27:6 [5]: "the furnace tries the potter's vessels, and the trial of affliction just men." But it should be known that he says this Baptism to be necessary, because the Baptism of the Holy Spirit restrains the mind, lest it be overcome by temptations, but does not wholly take away the seeds of the flesh: and therefore tribulation is necessary, because the flesh, then worn down, will not sprout concupiscence. The fire, then, that refines the flesh is necessary. Or by fire is understood the future purging in Purgatory; 1 Corinthians 3:13: "of what sort it is, the fire shall try." Hilary, however, expounds it of the fire of Hell, and says that in saying this, "he shall baptize you in the Holy Spirit and fire," he intends two things, namely the salvation which he effects in the present and in the future. In the future he will purge by the fire of Hell, insofar as he will draw off the wicked; and this agrees with what follows, "but the chaff he will burn with unquenchable fire." Consequently it is treated of the power of judging, "whose fan is in his hand." And first the power of judging is touched on; second the effect of the judgment; third the manner of the judgment. He says, then, "whose fan," and he uses a similitude. The threshing floor is called the Church; the grain, the faithful, who will be gathered together by the angels; Luke 10:2: "pray the Lord of the harvest, that he send laborers into his harvest"; John 4:34: "he who sent me, that I may perfect his work." The fan is the judicial power of Christ, which will discern the wheat from the chaff; John 5:22: "the Father has given all judgment to the Son"; Acts 10:42: "it is he who was appointed by God to be judge of the living and of the dead." "He will thoroughly cleanse," that is, he will cleanse perfectly. First through tribulations, which are as it were a certain wind, which, if it is not present, the chaff is together with the wheat: so too, as long as they are in the Church, the good are not discerned from the wicked; and just as by a lesser wind the light chaff is driven out, and by a strong one the heavier, so in the Church, if tribulation grows, even those who seem firm fall; Luke 8:13: "they believe for a time, and in time of temptation they fall away." Second, through the sentences of prelates, namely when they excommunicate; 1 Corinthians 5:13: "take away the evil one from among yourselves." Third, on the day of judgment, when the good will be separated from the wicked; below, 25:32. "He will gather his wheat into the barn," namely of Paradise, "wheat," that is, the elect; Psalm 105:47 [106:47]: "save us, O Lord our God, and gather us from among the nations." "But the chaff he will burn." And note that there is a difference between chaff and cockle: for the seed of chaff and of cockle is not the same, because the seed of chaff is the same as that of wheat. Hence by cockle we can understand schismatics, who do not communicate with us in the sacraments; by chaff, the faithful, though wicked. But both will be burned with fire. "With unquenchable fire"; Isaiah, last chapter, 24: "their fire shall not be quenched." And he says "unquenchable," to distinguish it from the fire of Purgatory. Concerning this fire, below, 25:41: "depart, you cursed, into everlasting fire," and so on.”

“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.”

“But when he saw many of the Pharisees,.... This being the first place in which mention is made of the Pharisees and Sadducees, it may not be amiss to give some account of them once for all, and to begin with the Pharisees, and first with their name. Some derive this word from pharatz to "divide", to "make a breach", from whence Phares had his name Gen 38:29 so Jerom (u), who observes, that "the Pharisees, who separated themselves from the people as righteous persons, were called "divisi, the divided."'' And in (w) another place, "because the Pharisees were "divided" from the Jews on account of some superfluous observations, they also took their name from their disagreement.'' Origen (x) seems to refer to this etymology of the word, when he says, "the Pharisees, according to their name, were , certain divided and seditious persons.'' And true it is, that this sect often meddled with the affairs of the government, and were very ambitious of being concerned therein. Josephus (y) observes of queen Alexandra, that she governed others, and the Pharisees governed her; hence, though they were in great esteem with the people, they were rather dreaded than loved by the government. Others derive this name from "Pharas" to "expand", or "stretch out"; either because they made broad their phylacteries, and enlarged the borders of their garments; or because they exposed themselves to public notice, did all they could to be seen of men, prayed in the corners of the streets, had a trumpet blown before them when they gave alms, chose the uppermost rooms at feasts, and the chief seats in the synagogues, greetings in the markets, and to be called of men "Rabbi": all which to be sure are their just characters. Others derive it from the same word, as signifying to "explain" or "expound"; because it was one part of their work, and in which they excelled, to expound the law; but this cannot be the reason of their general name, because there were women Pharisees as well as men, who cannot be thought to be employed in that work. The more generally received opinion is, that this name is taken from the above word, as signifying to "separate"; because they separated themselves from the men and manners of the world, to the study of the law, and to a greater degree of holiness, at least in pretence, than other persons. They were strict observers of the traditions of the elders; are said, to hold both fate and free will; they owned the resurrection of the dead, and that there were angels and spirits, in which they differed from the Sadducees. Or rather they have their name from which signifies "a reward"; they being stiff defenders of the doctrine of rewards and punishments in a future state, which the Sadducees denied. The Talmudic writers (z) say, there were "seven" sorts of them, and if it would not be too tedious to the reader, I would give the names of them; and the rather, because some of them seem to tally with the complexion and conduct of the Pharisees mentioned in the scriptures. There were then, 1. the "Shechemite Pharisee", who does as Shechem did; is circumcised, not on God's account, or for his glory, or because circumcision is a command of his, but for his own profit and advantage, and that he may get honour from men. 2. "the dashing Pharisee"; who walks gently, the heel of one foot touching the great toe of the other; and scarce lifts up his feet from the earth, so that he dashes them against the stones, and would be thought hereby to be in deep meditation. 3. the "Pharisee letting blood"; who makes as if he shut his eyes, that he may not look upon women, and so runs and dashes his head against the wall, till the blood gushes out, as though a vein was opened. 4. the "depressed Pharisee"; who went double, or bowed down, or as others render the phrase, "the mortar Pharisee"; either because he wore a garment like a mortar, with the mouth turned downwards; or a hat resembling such a vessel; so that he could not look upward, nor on either side, only downward, or right forward. 5. the Pharisee, that said, what is my duty and I will do it? the gloss upon it is, teach me what is my duty, and I will do it: Lo! this is his excellency, if he is not expert in the prohibitions and niceties of the commands, and comes to learn; or thus, what is more to be done and I have not done it? so that he shows himself, or would appear as if he had performed all. 6. "the Pharisee of fear"; who does what he does from fear of punishment. 7. "the Pharisee of love"; who does what he does from love; which the gloss explains thus: for the love of the reward of the commandment, and not for the love of the commandment of his Creator; though they say of all these there is none to be beloved, but the Pharisee of love. When this sect first began, and who was the first author of it, is not easy to say; it is certain there were great numbers of them in the times of John the Baptist, and of Christ, and for some time after. The Jews say (a), that when the temple was destroyed the second time, the Pharisees increased in Israel. Next let us consider the Sadducees, who they were, and from whence they sprung. These have their name not from "Saddik righteous" (b), or "Sedek righteousness", being self justitiaries; for though they were, yet this would not have distinguished them from the Pharisees, who were likewise such; but from Sadok or Saduk, a disciple of Antigonus, a man of Socho (c). The occasion of this new sect was this; Antigonus, among the instructions he gave to his scholars, had this saying; "be not as servants who serve their master for the sake of reward; but be ye as servants that serve their master not for the sake of reward, and let the fear of God be upon you.'' Which, when Sadok and a fellow scholar, whose name was Baithos, or Baithus, heard, not rightly understanding him, concluded that there was no future state of rewards and punishments; which notion they broached and had their followers, who from the one were called Sadducees, and sometimes from the other Baithuseans: these men held the Scriptures only, rejecting the traditions of the elders; they denied fate, and ascribed all to free will; they affirmed that there is no resurrection of the dead; that the soul dies with the body; that there is no future state after this life, and that there are neither angels nor spirits. Now when "John saw" or observed "many" of both these sects "come to his baptism"; not merely to see it administered, led thither by the novelty of the thing; but to submit to it, to which they might be induced by that very great character of a very holy good man, which John had got among the people; and they were desirous of being thought so too, and therefore desired to be baptized by him; but he knowing the men and their manners, said unto them; addressed them in a very severe style, quite contrary to their expectation, and the opinion the people had of them, O generation of vipers! It seems their parents before them were vipers, and they their offspring were like them, in hypocrisy and malice. The viper appears very beautiful outwardly, but is full of poison; it looks harmless and innocent, as if it neither could nor would do any hurt, its teeth being hid, but is a most deadly and hurtful creature: so these men, though they made specious pretences to religion and holiness, yet were full of the deadly poison of hypocrisy, malice, and error. A very disagreeable salutation this must be to men, who were desirous of being reckoned very religious, and who boasted of, and trusted in, their being the seed of Abraham; when they were the children of the devil, the seed of the old serpent, and the offspring of the worst of men, and in whom was verified the proverb, like father like son. John proceeds and asks, saying, "who hath warned you to flee from the wrath to come?" who has suggested this to you? from whom have ye received this hint? who has pointed out the way to you to escape divine vengeance, or the ruin which will quickly come upon you? for by wrath to come is not meant hell fire, everlasting destruction, from which baptism could not save them; but temporal calamity and destruction, the wrath which in a little time came upon that nation to the uttermost, for rejecting the Messiah, and the Gospel dispensation; from which they might have been saved, had they given credit to Jesus as the Messiah, though only with a bare assent; and had they entered into the kingdom of heaven, or Messiah, the Gospel dispensation, by receiving its doctrines, and submitting to its ordinances, though only externally. (u) Trad. Heb. in Gen. fol. 72. D. Tom. 3. (w) Adv. Luciferian. fol. 49. K. Tom. 2. so Tertullian. praescript. Haeret. c. 45. (x) Comment. in Joan. p. 115. Ed. Huet. (y) De Bello Jud. l. 1. c. 5. sect. 2. (z) T. Hieros. Beracot, fol. 14. 2. & Sota fol. 20. 3. Bab. Sota, fol. 22. 2. eight sorts are reckoned in Abot R. Nathan, c. 37. fol. 8. 4. (a) T. Bab. Bava Bathra, fol. 60. 2. (b) So Epiphanius contr. Haeres. l. 1. Haeres. 14. Hieron. Comment. in Matt. c. 22. l. 3. fol. 30. M. Tom. 9. (c) Abot R. Nathan c. 5. fol. 3. 1. Sepher Cosri orat. 3. fol. 187. 2. & R. Juda Muscatus in ib. Maimon. in Pirk. Abot. c. 1. sect. 3. Juchasin. fol. 15. 2. Ganz. Tzemach David. par. 1. fol. 20. 2. & Bartenora in Misn. Judaim, c. 4. sect. 6.”

“Pharisees and Sadducees. These are the names of two sects at that time among the Jews. There are different conjectures about the name of the Sadducees. This at least we find by the Gospels, and by the Acts of the Apostles, that they were a profane sort of men, that made a jest of the resurrection, and of the existence of spirits, and of the immortality of souls. To these the Pharisees were declared adversaries, as being a more religious sect, who pretended to be exact observers of the law, and also of a great many traditions, which they had, or pretended to have, from their forefathers. St. Epiphanius (hær. 16, p. 34,) derives their name from the Hebrew word Pharas, signifying separated, divided, or distinguished from others by a more holy way of living. So the proud Pharisee (Luke xviii.) said of himself, I am not like the rest of men, &c. — Brood of vipers. St. John the Baptist, and also our Saviour himself, (Matthew xxii. 33,) made use of this sharp reprehension to such as come to them full of hypocrisy. — The wrath to come: meaning punishments for the wicked after death. Or as some expound it, the destruction that was shortly to fall on the city of Jerusalem, on the temple, and the whole nation of the Jews. (Witham)”

“But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them--astonished at such a spectacle. O generation of vipers--"Viper brood," expressing the deadly influence of both sects alike upon the community. Mutually and entirely antagonistic as were their religious principles and spirit, the stem prophet charges both alike with being the poisoners of the nation's religious principles. In Mat 12:34; Mat 23:33, this strong language of the Baptist is anew applied by the faithful and true Witness to the Pharisees specifically--the only party that had zeal enough actively to diffuse this poison. who hath warned you--given you the hint, as the idea is. to flee from the wrath to come?--"What can have brought you hither?" John more than suspected it was not so much their own spiritual anxieties as the popularity of his movement that had drawn them thither. What an expression is this, "The wrath to come!" God's "wrath," in Scripture, is His righteous displeasure against sin, and consequently against all in whose skirts sin is found, arising out of the essential and eternal opposition of His nature to all moral evil. This is called "the coming wrath," not as being wholly future--for as a merited sentence it lies on the sinner already, and its effects, both inward and outward, are to some extent experienced even now--but because the impenitent sinner will not, until "the judgment of the great day," be concluded under it, will not have sentence publicly and irrevocably passed upon him, will not have it discharged upon him and experience its effects without mixture and without hope. In this view of it, it is a wrath wholly to come, as is implied in the noticeably different form of the expression employed by the apostle in Th1 1:10. Not that even true penitents came to John's baptism with all these views of "the wrath to come." But what he says is that this was the real import of the step itself. In this view of it, how striking is the word he employs to express that step--fleeing from it--as of one who, beholding a tide of fiery wrath rolling rapidly towards him, sees in instant flight his only escape!”

“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.”