The Church Fathers on this verse

Matthew 3:10Meaning & Commentary from the Church Fathers

For now the axe is laid to the root of the trees. Every tree therefore that doth not yield good fruit, shall be cut down, and cast into the fire.

Douay-Rheims

ηδη δε και η αξινη προς την ριζαν των δενδρων κειται παν ουν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται

Greek (Byzantine text)

The Church Fathers on this verse

17 Church Fathers comment on this verse · 35 commentaries

John Chrysostom

4th centuryChurch Father

He does not forbid them to say they are his, but to trust in that, neglecting virtues of the soul.

That men should be made out of stones, is like Isaac coming from Sarah’s womb; Look into the rock, says Isaiah, whence ye were hewn. Reminding them thus of this prophecy, he shews that it is possible that the like might even now happen.

By saying Every, he cuts off all privilege of nobility: as much as to say, Though thou be the son of Abraham, if thou abide fruitless thou shalt suffer the punishment.

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.

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Moreover it is the nature of vipers to burst the insides of their mothers, and so to be born. The Jews then are therefore called progeny of vipers, because by continual persecution of the prophets they had corrupted their mother the Synagogue. Also vipers have a beautiful and speckled outside, but are filled with poison within. So these men’s countenances wore a holy appearance.

Or who hath shewed you? Was it Esaias? Surely no; had he taught you, you would not put your trust in water only, but also in good works; he thus speaks, Wash you, and be clean; put your wickedness away from your souls, learn to do well. (Is. 1:16.) Was it then David? who says, Thou shall wash me, and I shall he whiter than snow; (Ps. 51:7.) surely not, for he adds immediately, The sacrifice of God is a broken spirit. If then ye had been the disciples of David, ye would have come to baptism with mournings.

What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth.

Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever.

The axe is that most sharp fury of the consummation of all things, that is to hew down the whole world. But if it be already laid, how hath it not yet cut down? Because these trees have reason and free power to do good, or leave undone; so that when they see the axe laid to their root, they may fear and bring forth fruit. This denunciation of wrath then, which is meant by the laying of the axe to the root, though it have no effect on the bad, yet will sever the good from the bad.

Theophylact of Bulgaria

11th centuryChurch Father

The herald refers to the judgment of Christ as an axe, and each of us as trees. Thus, those who lack faith are severed at their roots of disbelief and thrown into Gehenna. Every tree, regardless of its lineage from Abraham, fails to yield good fruit. He did not state: ‘that did not bear fruit,’ but rather “that does not bear fruit”; for it must continuously produce the harvest of righteousness. If you showed kindness yesterday but engage in theft today, you are offensive to God. Such a tree is chopped down and thrown into the fire, which represents the fire of Gehenna.

Cyrill of Alexandria

5th centuryChurch Father

John refers to Christ as the axe, sharper than a two-edged sword (Hebrews 4:12), through whom the unfaithful Jews are to be severed from the honor and communion of the patriarchs. These patriarchs, known as the root, include the fathers who found favor with God in earlier times—Abraham and his descendants, along with the saints who preceded them. The faithless were removed from this lineage like unfruitful branches, yet the root remains intact, to which the Gentiles have been joined. Irenaeus of Lyons likens the Word of God to an axe, in line with Jeremiah’s words: "the word of the Lord is as a hammer that breaks the rock" (Jeremiah 23:29). Why should I say that you will fall away? God has not forsaken the root.

Augustine of Hippo

5th centuryChurch Father

God is described in Scripture, from some likeness of effects, not from being subject to such weakness, as being angry, and yet is He never moved by any passion. The word ‘wrath’ is applied to the effects of his vengeance, not that God suffers any disturbing affection.

Jerome of Stridon

5th centuryChurch Father

He intimates God’s great power, who, as he made all things out of nothing, can make men out of the hardest stone.

These stones signify the Gentiles because of their hardness of heart. See Ezekiel, I will take away from you the heart of stone, and give you the heart of flesh. Stone is emblematic of hardness, flesh of softness.

Or, the preaching of the Gospel is meant, as the Prophet Jeremiah also compares the Word of the Lord to an axe cleaving the rock. (Jer. 23:29.)

Euthymios Zigabenos

11th centuryCommentator

The axe symbolizes the evangelical severing of the Jews, who lack righteousness and faith, from the law, yet they are not entirely eliminated. The law serves as their root, to which believers are grafted in their place, and the trees represent the Israelites. Their fear is heightened by the warning that they risk being cut off from Abraham's lineage if they do not take heed. He emphasizes that not only will they forfeit this generation, but, remaining unhealed, they will be soon removed from this life and will face judgment in the age to come. Death, as he figuratively describes it, is the axe; the wood represents humanity; the root signifies life; and the fire denotes the flames of Gehenna.

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Some interpret the root as Abraham himself, the trees as the Jews descended from him, and the axe as Christ, who must sever them for being unfruitful in gospel faith, while welcoming the Gentile believers. Thus, after humbling their pride and softening their hardened hearts through fear of losing their heritage, he powerfully presents the message of Christ, urging them to hurry and meet Him upon His arrival.

Hilarius of Poitiers

4th centuryChurch Father

The axe resting at the base of the trees symbolizes the supremacy of Christ's dominion. The severing and incineration of the unfruitful trees represent the eradication of the harmful treachery that is destined to face the fire of divine judgment.

Chromatius of Aquileia

5th centuryChurch Father

Indeed, the axe symbolizes the power of the divine Word, as the Lord expresses through the prophet Jeremiah, "Is not My word like fire, says the Lord, and like a hammer that shatters the rock?" (Jer. 23:29). This axe strikes at the very roots of genuine faith within the forest of humanity, constantly reminding us of the seriousness of God's judgment, which condemns unfruitful trees—representing those individuals devoid of the fruits of faith—to everlasting fire.

Isidore of Pelusium

5th centuryChurch Father

John observed the unfruitfulness of the Jewish people's intentions and compared them to trees that bear no fruit. He declared that an axe was positioned at their roots, symbolizing a swift and decisive division brought forth by the gospel. This gospel indicates that every tree failing to yield good fruit is destined for removal, but the roots—representing the law—remain intact as a new community is integrated.

Gregory the Great

6th centuryChurch Father

The words of the teachers should be fitted to the quality of the hearers, that in each particular it should agree with itself and yet never depart from the fortress of general edification.

Observe, he says not merely fruits of repentance, but fruits meet for repentance. For he who has never fallen into things unlawful, is of right allowed the use of all things lawful; but if any hath fallen into sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man’s conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin. The Jews who gloried in their race, would not own themselves sinners because they were Abraham’s seed. Say not among yourselves we are Abraham’s seed.

Or, the axe signifies the Redeemer, who as an axe of haft and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at the root of the tree waiting in patience, it is yet seen what it will do; for each obstinate sinner who here neglects the fruit of good works, finds the fire of hell ready for him. Observe, the axe is laid to the root, not to the branches; for that when the children of wickedness are removed, the branches only of the unfruitful tree are cut away. But when the whole offspring with their parent is carried off, the unfruitful tree is cut down by the root, that there remain not whence the evil shoots should spring up again.

Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire, because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.

Isidore of Seville

7th centuryChurch Father

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.

Rabanus Maurus

9th centuryChurch Father

Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham’s seed, became his sons to whose seed they were united.

There are four sorts of trees; the first totally withered, to which the Pagans may be likened; the second, green but unfruitful, as the hypocrites; the third, green and fruitful, but poisonous, such are heretics; the fourth, green and bringing forth good fruit, to which are like the good Catholics.

Because as a preacher of truth he wished to stir them up, to bring forth fruit meet for repentance, he invites them to humility, without which no one can repent.

Otherwise; the Gentiles may be meant who worshipped stones.

Remigius of Auxerre

9th centuryChurch Father

The manner of Scripture is to give names from the imitation of deeds, according to that of Ezekiel, Thy father was an Amorite; (Ezek. 16:3.) so these from following vipers are called generation of vipers.

When then he asks, who will shew you to flee from the wrath to come,—‘except God’ must be understood.

But if we read, shall shew, in the future, this is the meaning, ‘What teacher, what preacher, shall be able to give you such counsel, as that ye may escape the wrath of everlasting damnation?’

There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, Of these stones.

Anonymous Commentary (Opus Imperfectum)

4th centuryCommentator

The impending judgment is like a sharp axe poised to strike the world. But if the axe is already resting there, why does it not cut? And if it is not intended to cut, why is it positioned there? It is because trees, representing people, have the capacity for reason and can yield good fruit or none at all. When they see the axe at their roots, they are filled with dread over their potential destruction, prompting them to bear fruit. While fear may not correct the wicked, it can cause the righteous to perish if they lack it. Therefore, although the threat of judgment is ineffective on the wicked, it serves to delineate the righteous from the unrighteous.

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It is important to note that the axe is not said to lie in wait for the branches, allowing them to regrow when severed, but targets the roots for their ultimate removal. Why this distinction? Because when this world was entrenched in sin, it did not come to a conclusion; though sinners were punished, they were not permanently eradicated. This was for two reasons. First, it was appropriate for humans to exist within a corrupt world, as the world itself was unrighteous. Second, as long as peace prevailed, there was hope that the righteous might emerge from among the unrighteous. Now, however, as the end of this world approaches and the holy one draws near, the unrighteous are not simply punished but are instead being transformed. This is due to two reasons: it is no longer plausible to expect the righteous to arise from the lineage of the unrighteous, and it is inappropriate for unholy individuals to exist in a sacred world, as it is written, “For the holy shall inhabit the earth, and the unholy shall be cast out of it.”

Abbot Panteleimon about the Trinity

19th centuryCommentator

Repent swiftly: now is the opportune moment for repentance; do not let it pass you by, for the fate of the unrepentant is imminent. The axe of Christ’s judgment is poised at the root of the tree, ready to strike; not just the branches will be severed, but the root will also be removed, and the entire unfruitful tree will be cast into the fire. No longer merely a prophet or a servant, but the Lord of all is approaching to pass judgment, wielding a fearsome and dreadful punishment. While there is still time, while the axe remains at the root, and before it makes contact, there is yet an opportunity to repent; act quickly, or be aware of this: every tree that does not yield good fruit is hewn down and thrown into the fire.

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Even if you claim to be a descendant of Abraham and are related to many patriarchs, should you fail to bear fruit, you will encounter the judgment that is fitting. St. John Chrysostom observes, “What a height of spirit! How strongly and boldly he addresses those who have long desired the blood of the prophets, people who are no better than serpents! With what freedom he condemns both them and their ancestors!” They thought John would be like a reed swaying before them, yet he stood firm as an unyielding oak. They were unable to confess their sins to the Forerunner and left without baptism. Nevertheless, the crowd, stirred by the fear of God's impending judgment, sought relief from their impending troubles, prompting John to underscore the necessity of the Holy Spirit for true inner transformation and revival, as he began to proclaim the message of Christ the Savior.

Gladkow B.I.

19th centuryCommentator

Understand that a tree that fails to produce good fruit is hewn down and cast into the fire, rendering it worthless. The same fate awaits those who commit wicked acts. Urgently seek repentance and embark on a transformed life before it is too late. The axe is already poised at the base of the trees. The One who wields this axe will execute the decree of His final judgment upon you, and He is swiftly approaching.

Michail (Lusin)

19th centuryCommentator

The phrase "an axe at the root of the tree" serves as a powerful symbol, indicating the desire to entirely fell the tree rather than merely trim its overgrown branches. This represents a divine judgment upon the Jewish people, depicting a division between those deemed worthy of entering the kingdom of Christ and those who are not. Trees that bear good fruit—symbolizing righteous individuals—will remain, while those that do not produce good fruit—representing the unrighteous—will face destruction. Individuals who lack virtue, regardless of their lineage, including those who may pride themselves on being descendants of Abraham, will face condemnation as unworthy trees are removed.

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They will not only be cut down but also cast into the fire, signifying eternal punishment in the flames of Gehenna (cf. Matt. 25:41-46). It has been stated that no matter one's ancestry or the presence of esteemed forebears, if an individual fails to bear fruit, they will incur a double punishment. It is emphasized that it is not simply the absence of fruit that is at issue, but rather the continuous necessity of cultivating virtuous deeds. The overarching message is that the time of judgment for distinguishing the righteous from the unrighteous within the kingdom of Christ is imminent, as Christ has already arrived. Individuals will be evaluated based on their lives and spiritual condition; the wicked will be cast aside and subjected to punishment.

Cross references

Passages read together with this verse.

The original text

Greek text, 22 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. ἤδη
    ēdē
    now
    G2235 · ἤδη
  2. δὲ
    de
    but
    G1161 · δέ
  3. ἡ
    hē
    the
    G3588 · ὁ
  4. ἀξίνη
    axinē
    an axe
    G513 · ἀξίνη
  5. πρὸς
    pros
    to
    G4314 · πρός
  6. τὴν
    tēn
    the
    G3588 · ὁ
  7. ῥίζαν
    rhizan
    a root
    G4491 · ῥίζα
  8. τῶν
    tōn
    the
    G3588 · ὁ
  9. δένδρων
    dendrōn
    a tree
    G1186 · δένδρον
  10. κεῖται
    keitai
    I lie
    G2749 · κεῖμαι
  11. πᾶν
    pan
    all
    G3956 · πᾶς
  12. οὖν
    oun
    therefore
    G3767 · οὖν
  13. δένδρον
    dendron
    a tree
    G1186 · δένδρον
  14. μὴ
    mē
    not
    G3361 · μή
  15. ποιοῦν
    poioun
    I do
    G4160 · ποιέω
  16. καρπὸν
    karpon
    fruit
    G2590 · καρπός
  17. καλὸν
    kalon
    beautiful
    G2570 · καλός
  18. ἐκκόπτεται
    ekkoptetai
    I cut out
    G1581 · ἐκκόπτω
  19. καὶ
    kai
    and
    G2532 · καί
  20. εἰς
    eis
    into
    G1519 · εἰς
  21. πῦρ
    pyr
    fire
    G4442 · πῦρ
  22. βάλλεται
    balletai
    I cast
    G906 · βάλλω