He said therefore to the multitudes that went forth to be baptized by him: Ye offspring of vipers, who hath shewed you to flee from the wrath to come?
ελεγεν ουν τοις εκπορευομενοις οχλοις βαπτισθηναι υπ αυτου γεννηματα εχιδνων τις υπεδειξεν υμιν φυγειν απο της μελλουσης οργης
11 Church Fathers comment on this verse · 12 commentaries
He refers to the Jews as "the offspring of the echidna" due to their disrespect towards their ancestors; for this creature is said to consume its mother’s womb, leading to its own birth. Furthermore, they took the lives of prophets and educators. The phrase "future wrath" signifies everlasting condemnation.
We therefore assert that the blessed Baptist, empowered by the Holy Spirit, was fully aware of the audacious deeds that the wicked among the Jews would commit against Christ. He anticipated that they would reject Him, and with their venomous words, they would level accusations against Him: at one moment claiming He was born of immorality; at another alleging that He performed miracles by the authority of Beelzebub, the lord of the demons; and at yet another time, suggesting that He was possessed by a demon and was no better than a Samaritan.
Consequently, he even labels those who repent as wicked, admonishing them because, although they were instructed by the law about the mystery of Christ and the prophetic predictions concerning Him, they had grown dull of hearing and unready to embrace their faith in Christ, the Redeemer of all. 'For who warned you to flee from the wrath to come?' Inspired Scripture proclaims the joy of those who put their faith in Christ, while issuing a warning to those who remain in disbelief and ignorance, foretelling the severe and unavoidable punishment they will face.
Almsgiving deserves careful reflection, as it embodies a significant virtue to nourish the hungry in the name of Christ, while neglecting the needy represents a grave wrongdoing. Though sincere repentance can transform an individual positively, it holds no true benefit if one lacks acts of compassion. This principle is affirmed by John the Baptist, who addressed those who approached him, saying, "O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance" (Luke 3:7-8). Thus, those who fail to yield such fruits are misguided in their hope of attaining forgiveness through empty repentance.
Matthew goes on to describe how all of Jerusalem and Judea, along with the surrounding regions of the Jordan, came out to him and were baptized, confessing their sins. When John noticed many Pharisees and Sadducees approaching for baptism, he addressed them, saying, “You brood of vipers, who warned you to flee from the coming wrath? Produce fruit in keeping with repentance, and do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones. The axe is already at the root of the trees; every tree that does not bear good fruit will be cut down and thrown into the fire. I baptize you with water for repentance, but the one who comes after me is mightier than I; I am not worthy to carry His sandals.
He will baptize you with the Holy Spirit and with fire. His winnowing fork is in His hand, and He will clear His threshing floor, gathering His wheat into the barn and burning up the chaff with unquenchable fire.”
This rebuke from John is closely mirrored in Luke’s account, where different wording does not alter the meaning. In Matthew, John emphasizes, “Do not presume to say to yourselves, ‘We have Abraham as our father,’” while in Luke, it states, “Do not begin to say to yourselves, ‘We have Abraham as our father.’” Furthermore, while Matthew cites, “I baptize you with water for repentance,” Luke introduces this statement after the crowds inquire what they should do, including John’s discourse on good works as fruits of repentance, which Matthew does not mention. John's declaration, “I baptize you with water,” appears in response to the people's contemplation on whether he is the Messiah.
Later in Matthew, John declares, “The one who comes after me is stronger than I,” while Luke phrases it as “But he who is mightier than I is coming.” Matthew adds, “I am not worthy to carry His sandals,” compared to Luke's, “I am not worthy to untie the strap of His sandal.” Mark also recounts this idea, albeit omitting earlier details. After describing John's attire and lifestyle, Mark states, “He preached, saying, ‘Someone stronger than I is coming after me, the strap of whose sandal I am not worthy to untie. I baptized you with water, but He will baptize you with the Spirit.’” Although the mention of sandals is similar in Luke, the context of baptism differs; Luke does not mention fire but aligns with Matthew’s formulation of “the Holy Spirit and fire.”
John's testimony in his Gospel echoes these accounts by stating, “This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’” Here, John the Baptist recalls and reaffirms his own declarations, underscoring his earlier words regarding Christ. Should one inquire about what John the Baptist actually said—whether aligned with Matthew, Luke, or Mark—the discerning observer realizes that the core thoughts hold significance, irrespective of the variations in expression. Each Gospel writer presented their account in their own manner without contradiction, and the differences in omission or emphasis do not denote opposing truths. Every author conveyed the same fundamental idea, albeit described differently based on their memory and experience.
The critical aspect to focus on is how the truth of the Gospel maintains clarity and conviction, considering that the eternal Word of God is communicated through temporal signs and linguistic nuances. Variations in order or phrasing should not lead to suspicion of dishonesty. Word choice and phrasing may vary or elements might be remembered differently. A speaker may choose to recount less because much is already known or understood, or may expand on details to enhance clarity or provide illustrations. Even skilled narrators, recalling a familiar topic, often cannot convey every detail identically as they heard it but may strive to communicate the essence of the message.
By the guidance of the Holy Spirit, it is to be expected that the Evangelists would arrive at a unified presentation in truthfulness, in wording, structure, and numerical consistency. However, one should recognize that the greater the importance of the Evangelists, the more evident their concord must be as truthful men, thereby avoiding accusations of falsehood based solely on minor discrepancies in their accounts. There is no basis to brand any Evangelist as deceitful for their distinctive recounting of events. It is a hallmark of integrity to eschew untruth, and there should be no presumption of dishonesty when faced with variances in the Gospel accounts.
What contradictions exist within the Evangelical narratives? Can it truly be that one Evangelist states, "I am not worthy to carry His sandals," while another indicates, "I am not worthy to untie the strap of His sandals?" At first glance, “to carry His sandals” and “to untie the strap of His sandal” differ not only in wording but also in meaning. Therefore, we must discern why John perceives himself as unworthy, either to carry or to untie the Lord’s sandals. If he articulated only one of these expressions, the one who accurately quotes that phrase remains loyal to the truth, while any variation could stem from mere forgetfulness or vague recollection.
Complete truthfulness is entrenched in the accounts of the Evangelists—neither through deceit nor mere forgetfulness. Thus, if the implications of their statements are in question, it is reasonable to suppose that John uttered both phrases at separate times or even within the same discourse: “He of whom I am not worthy to untie the strap of my sandal, nor to carry it.” One Evangelist may capture one phrase while another records the opposite, yet all can be truthful. If John wished to highlight the Lord's supreme excellence and his own humility through references to sandals, either term he employed—whether to untie or carry—advocates the same sentiment, illustrating humility without detracting from his declaration.
In discussing the biblical harmony among the Evangelists, one must grasp that it is not deceitful to vary word choice in relaying someone else’s speech, as long as the intended meaning is preserved. This understanding enables us to appreciate the unique and salient message the speaker conveys.
It is clear that the iniquity of the Jewish people is laid bare here. They, swayed by the venom of their sinfulness, choose to slink away like snakes, seeking refuge in hidden places rather than seeking to understand the divine truths of God. However, the prophet’s words, "Who inspired you to flee from the wrath to come?" reveal that it is divine mercy that has granted them the discernment to repent from their wrongdoings out of a genuine fear of impending judgment. Therefore, the comparison to vipers pertains to that generation specifically, not to all Jewish descendants.
Additionally, in light of the adage "Be wise as serpents" (Matthew 10:16), the prophet may be alluding to the inherent shrewdness of the Jewish people, who recognize what is beneficial for themselves and pursue it, yet do not forsake their sinful practices.
Matthew elaborates on this in the third chapter of his Gospel. The context reveals this interpretation.
To what circumstances shall we be led, we who have disregarded the power bestowed upon us, not merely verbal instructions, but also abundant and significant blessings, and not only a single talent, but five, and two, having buried them in the ground physically, misusing the Lord’s gifts? While even the mute, endowed with grace, follow their leader as much as their nature allows, we, who are placed above all creatures, honored with self-governance, display greater ferocity and folly than the beasts. They draw together willingly, and thus, when they graze in harmony, each accepts what occurs and grants to the other what lies before it without jealousy.
Conversely, we, intended to rule over the voiceless, have favored malice over our innate qualities, showing ourselves unkind and envious towards our fellow creatures without any provocation. Indeed, I believe it was John the Forerunner who labeled such individuals the offspring of the serpent, who, finding a path of repentance to escape impending wrath, encouraged them to bear fruits in keeping with repentance and commanded them to share their garments with the poor and extend similar generosity in matters of sustenance. If before the understanding of faith he compared those lacking compassion to serpents, then to sin fearlessly after receiving faith, knowledge, and blessings becomes a grievous act without parallel. Thus, setting aside the hidden matters, which everyone can contemplate mentally, I will focus solely on those things we contrive by agitating one another, particularly against those we perceive to have wronged us, not weighing the great and the small according to God’s principles. We often elevate ourselves over the little-known or the most destitute, seeking to possess them as hired hands or slaves, defending our status not for Christ's sake, but due to our own avarice and malice. Consequently, when we observe a high-ranking individual sinning, we hesitate to admonish them, instead saying to bystanders, “For it is written, ‘Judge nothing before the time, until the Lord comes’” (1 Cor. 4:5). Yet, towards the lowly, upon discovering even a minor fault, we promptly assail them, eager to proclaim, “It is written, ‘Reprove him that sinneth before all men’” (1 Tim. 5:20). Thus, we insidiously mask our hypocrisy or malice under the guise of Scripture, claiming to reprove according to divine intent. This we do to those beneath us, but we hurriedly shy away from correcting those at our level over trivial matters, plotting various forms of revenge until we have accomplished our desires. Seizing upon such justifications and feeling as though they are righteous, we conceal our treachery. Once we have avenged ourselves and satisfied our bitterness, we then address them more affectionately, having built our secondary love upon the foundation of victory obtained through wrongdoing. However, it is essential that the subsequent actions mirror the foundation; and one who seeks to thrive in this manner will inevitably aim for further conflict, for true love cannot reside with him without contention; discord begets hatred, as Sacred Scripture states: “Hatred stirs up strife” (Proverbs 10:12). This turmoil affects those who strive for prominence in honor and possessions, akin to the first sickness of the isle, which is discomfort in the stomach (Acts 28:7). Blessed Paul remedies this ailment even to this day, saying, “In humility, regard one another as more significant than yourselves” (Phil. 2:3). This reflects our attitudes toward those inferior and equal to ourselves. Yet, our deceit directed toward the powerful, which is complex and concealed, is neither easy to articulate nor comprehend, as we treat the exalted well, not in accordance with the commandment, flattering only those whom we fear to offend; we regard their well-being with envious sorrow and are disinclined to hear even the slightest account of their prosperity. While we express affection through our looks and peaceful words, in our hearts we harbor thoughts starkly contrary, thus fulfilling the saying about us: “They speak peace with their neighbors, but evil is in their hearts” (Psalm 27:3).
This concept highlights that all humanity will behold Him during the final judgment. Accordingly, it is rightly stated: But he addressed those who came to be baptized by him, ‘You brood of vipers: who warned you to flee from the impending wrath? The coming wrath signifies the ultimate retribution, which sinners who do not turn to heartfelt repentance will be unable to avoid. It is noteworthy that wicked offspring, imitating the deeds of their sinful parents, are referred to as the brood of vipers, as they harbor envy toward the righteous and persecute them, wrongly attributing faults to others and seeking to harm their neighbors. In all these actions, they mirror the behaviors of their corrupt forebears, as if they were venomous progeny born of venomous lineage.
Both evangelists present a similar address from John with notable precision. However, while Matthew attributes this proclamation to the Pharisees and Sadducees, Luke directs it towards the populace. The Pharisees and Sadducees were not distinct officials or elite groups; instead, Pharisaism and Sadduceeism represented the prominent religious movements of the time, influencing the nation to varying degrees. The characteristics of each sect were primarily articulated by its representatives—well-educated individuals, often holding high positions, who acted as teachers of the Law and leaders in society (scribes). Thus, the terms Pharisees and Sadducees were predominantly associated with them.
John's address was delivered to the entire crowd gathered around him, but the stern and admonitory tone can be understood in light of Matthew's account. John primarily aimed his words at the Pharisees and Sadducees present, as well as others from the general populace sharing their disposition. The Pharisees exemplified hypocritical adherence to the Law, meticulously observing external rituals complicated by their interpretations, ‘the traditions of the elders,’ seeking glory from men; yet their hearts harbored profound evil (Matthew 6: 1-7; 15:2-10; 23). The Sadducees, in contrast, denied the existence of the spiritual realm, the resurrection of the dead, and the afterlife (Matthew 22:23; Acts 23:8).
John’s message begins with astonishment that the Pharisees and Sadducees—represented as a brood of vipers, symbolizing their comprehensive wickedness—sought baptism, aiming to inscribe their names in the book of life. He underscores that to escape impending judgment, they must bear fruits worthy of repentance, advising against the false belief that mere physical descent from Abraham grants them automatic entitlement to the blessings of the Messiah's kingdom. John asserts that God is capable of raising children of Abraham from stones (located before him), indicating that the Gentiles could be represented by these stones, as later elucidated by the Apostle Paul (Romans 4:16; 9:6-8).
Ultimately, to instill in his audience a desire for repentance and transformation, John evokes the fear of the Messiah’s judgment, vividly depicting its immediacy. He uses symbolic language, likening individuals to trees and the Messiah-judge to a gardener wielding an axe, ready to clear the garden by uprooting unfruitful trees.
John's reprimand of the Pharisees and Sadducees When the Pharisees and Sadducees, identifiable from afar by their distinctive attire, came near, John, perceiving their intentions, delivered a powerful and accusatory message: “O brood of vipers, who warned you to flee from the impending judgment? (Matthew 3:7). Who informed you that you would be exempt in eternity from the consequences of your wrongdoings? Understand that there is no deliverance for you, except through repentance!
His message resonated powerfully, shattering the hardest of hearts and igniting like a flame, reaching deep into the hidden thoughts. He did not limit his communication to vague encouragement or criticism but delivered his admonitions with true prophetic clarity and boldness. "You brood of vipers!" he declared to the assembly of Pharisees and Sadducees who had gathered, not for genuine repentance but to scrutinize him; "Who warned you to flee from the impending judgment?" The Gospel recounts that "the Pharisees and lawyers rejected the will of God for themselves, not being baptized by John" (Luke 7:30), thus denying his role as God's messenger and even labeling him as demon-possessed (Luke 7:33).
He laid bare the emptiness and futility of their trivial disputes and ethical calculations, inciting their animosity towards him. Yet, John's authority came not from them but from the divine, and rather than coddling them, he called them out with the same prophetic vigor he showed toward the crowds, urging them to "produce fruit in keeping with repentance." In their narrow-minded pride, they mistakenly believed their lineage as descendants of Abraham granted them immunity and a place in the Messiah’s kingdom, assuming his righteousness was automatically theirs. They viewed Israel as the sole bearer of God's favor, solely due to their heritage. The Pharisees and Sadducees taught that the kingdom of heaven would be exclusively Jewish, excluding all other nations. However, John vehemently dismantled this flawed reasoning, stating, "Do not think you can say to yourselves, ‘We have Abraham as our father;’ for I tell you that out of these stones God can raise up children for Abraham," thereby warning that they could be cast aside from the kingdom unless they truly repented. His message undoubtedly struck a chord with the scribes and Pharisees. Highly respected by the people, they were met with his fierce rebuke. They expected him to be easily swayed, but instead he stood firm like a mighty oak. Flattery and intimidation were as foreign to his noble spirit as his rough garment would be among the luxurious attire of a palace king.
John’s address to those seeking baptism is presented with greater detail in Luke compared to the earlier Gospel accounts, featuring unique aspects. He speaks primarily to the audience, emphasizing the seriousness of his message, particularly directed at the Pharisees and Sadducees, who Matthew describes as especially morally compromised. This stern admonishment, undoubtedly deserved by all influenced by these misguided leaders, was also crucial for the broader crowd as a summons to genuine repentance. Nevertheless, John approached those among the people who genuinely sought his guidance with a softer tone, as evident in Luke 3:10-14, 18, while the firmer language was reserved for the Pharisees and Sadducees. The phrase “brood of vipers” and related expressions can be further explored in the reference to Matthew 3:7-10.
Passages read together with this verse.
Greek text, 18 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS