Matthew 3:7Meaning & Commentary from the Church Fathers

Thus, it becomes clear that while they came to be baptized, they did not remain steadfast in the faith that was preached to them. The Evangelist John exposes their wickedness, noting that when the Pharisees sent emissaries to inquire of the Baptist, “Are you Elijah, are you Christ?” he immediately mentions, “But those who were sent were from the Pharisees” (John 1:21, 24). What does this imply? Did not the ordinary people harbor the same thoughts? Indeed, they did; however, the common folks were motivated by the sincerity of their hearts, while the Pharisees sought to entrap them. For instance, since it was known that the Messiah would emerge from the lineage of David, and John belonged to the tribe of Levi, they posed a cunning question aimed at finding grounds for an accusation against him. This is evident: despite not providing the anticipated answers, they nonetheless questioned him, saying, “Why do you baptize, if you are not Christ?” (John 1:25).

To further illustrate that the Pharisees approached baptism with one intent, while the laypeople came with another, listen closely to how the Evangelist elaborates. He states that the ordinary people came and were baptized by John, confessing their sins; however, concerning the Pharisees, he remarks instead, “When he saw many Pharisees and Sadducees coming, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come?’” What boldness! How powerfully he addresses those who had long thirsted for the blood of the prophets—individuals no better than serpents! With remarkable freedom, he condemns them and those who bore them. One may argue that the boldness is impressive; yet it raises a question: Does it have any validity? For he observed them not engaged in sin, but in the act of repentance; it seems he should have praised them, acknowledging that they, departing from their homes, came to hear him preach. How do we respond to this? He was not fixated on their immediate actions or the visible circumstances but perceived their hidden intentions, which God had revealed to him.

Their pride in their heritage had led to their downfall and carelessness, prompting him to uproot the very basis of their arrogance. Consequently, Isaiah refers to them as the rulers of Sodom, and another prophet asks, “Are you not like the children of the Cushites?” (Isaiah 1:10; Amos 9:7). Thus, they were all warned against such biases, calling them to humble themselves, which was the source of countless evils. However, one might say that the prophets rightly judged them based on their visible sins; why then, one might wonder, does John rebuke them when he sees them already repentant? To call them to an even deeper humility. However, a careful examination of his words reveals that in his criticism lies hidden commendation, for his remarks were sparked by the astonishment that they could still do what previously seemed impossible. Hence, John's denunciation of them reflects more a desire to draw them closer and lead them to repentance. When he chastises them, he highlights both their former grievous transgressions and their astonishing transformation in the present. How could it be, he questions, that they, being offspring of such parents and poorly raised, began to repent? What influenced this change? Who softened their once hardened hearts?

Observe how he strikes them from the outset by speaking of Gehenna. He does not refer to ordinary calamities such as adversity from enemies, foreign invasions, captivity, famine, or pestilence. No; instead, he threatens them with a punishment of which they had not yet gained a clear understanding, declaring, “Who has directed you to flee from the wrath to come?” John rightly referred to the Pharisees as the offspring of vipers, for like this creature that destroys its mother at birth, they incited harm upon their fathers and undermined their teachers.

Moreover, let us aspire to rise above these groups that seek the acclaim of the crowds, and emulate the hermit John (see Matthew 3:7), learning to disregard the throngs and their flattery. Even when all the populace of Palestine gathered around him, marveling and expressing astonishment, he did not take pride in this honor; instead, he confronted them boldly, addressing the multitude with harsh words such as “vipers” and calling them “the offspring of vipers.” Though they traveled to behold this revered figure, nothing dulled John's resolve, for he was far removed from seeking glory and devoid of pride. And when Stephen perceived that the same crowd did not honor him, but rather surged with rage, gnashing their teeth in fury, he proclaimed, “You stiff-necked and uncircumcised in heart and ears!” (Acts 7:51). Similarly, Elijah, standing amid the army, the king, and the people, asked, “How long halt ye between two opinions?” (1 Kings 18:21). Yet we flatter and placate everyone, striving for their favor through servile measures. Consequently, all has shifted; we have lost the grace of the early church, the deeds of Christianity have decayed, and everything is neglected in pursuit of human glory. Therefore, let us eradicate our passions so that we may truly recognize freedom and find peace. For the vain person resembles those tossed by stormy seas, always unsettled, in fear, serving many masters. In contrast, the one who is liberated from such torment resembles those who have reached the shore and enjoy absolute freedom. But the proud individual, regardless of how many they please, serves countless masters. How shall we be liberated from this oppressive bondage? By seeking a different glory altogether, the true glory. Like those enchanted by a beautiful visage who become captivated by an even greater beauty, those enamored with human praise can be drawn away to behold the glory that shines from above.

Therefore, let us direct our gaze towards this divine glory and recognize its true nature, that we may appreciate its splendor, shun the shame of earthly accolades, and partake in profound joy, continually comforted by the heavenly glory, which we can all attain through the grace and humanity of our Lord Jesus Christ, to whom be glory, power, and honor, now and forever, and unto ages of ages. Amen.

He refers to them as the offspring of the echidna, suggesting that just as echidnas consume their young before birth, they have betrayed and rejected their spiritual fathers, namely the teachers and prophets. He warns them of the impending wrath of Gehenna.

In relation to the two Jewish factions mentioned, the Sadducees, while Jews, completely denied the existence of the Holy Spirit, angels, and the resurrection of the dead. The Pharisees, also Jews but with distinct practices, observed certain customs like fasting twice weekly, donating a tenth of their possessions for the benefit of the poor, and ritual cleansing of their vessels and dishes, among other traditions. Given that the Pharisees and Sadducees were considered the most knowledgeable and influential teachers, they were esteemed above the general populace. Upon seeing them approach, John recognized them through the grace within him, as well as by their distinctive attire, and he boldly admonished them, trusting in the One who had sent him.

He coupled the severity of his admonition with commendation, aiming to humble them while offering them solace. He rebuked them, labeling them as offspring of the viper. Just as the young of the viper destroy their mothers by consuming their wombs, so too did the Jews bring ruin to their spiritual leaders, the prophets. However, he also commended them, asking, “Who warned you to flee from the impending wrath?” This, of course, indicated their own discernment. He referred to the impending wrath either as the impending judgment from the Romans during the siege or God's wrath on the day of reckoning, which they sought to evade through repentance. His remarks were primarily directed at the Pharisees and Sadducees, who considered themselves astute; yet, in addressing them, he also spoke to all who would come to believe in Christ, who could together escape the foretold wrath. If Luke mentions that John addressed those from the nations seeking baptism, one should not be misled. It may be that John reiterated his message: first to these individuals and subsequently to others. Nevertheless, John marveled at their remarkable transformation—how those who had slain the prophets had not also put him to death but had come to seek repentance.

This illustrates that the term 'offspring of a snake' serves not merely as a harsh label; it represents the verdict of divine judgment articulated by the Son and Word of God Himself, conveyed through John by the Holy Spirit. In this context, Satan, the fallen angel, is equated with the serpent and the snake. Those who are tainted by pride, who claim to be the children and lineage of Abraham, are instead deemed the children and lineage of Satan, acknowledged as such by God Almighty.

Why did John the Baptist label the entire Jewish nation as the offspring of a snake, particularly targeting the Sadducees and Pharisees? This was due to the fact that these groups were predominantly afflicted by the sickness of worldly wisdom and pride; they took pride in their heritage from Abraham and their connections to the prophets, spreading their affliction as leaders and teachers among the people.

Matthew notes that John witnessed many Pharisees and Sadducees coming to him for baptism, but this does not necessarily imply that they were genuinely baptized. The Gospels provide no clear evidence that they underwent baptism; rather, it is confirmed by Jesus Himself that they did not partake. When addressing the crowds about John, He remarked, “And all the people who heard Him and the tax collectors gave glory to God, having been baptized by the baptism of John; but the Pharisees and the lawyers rejected the will of God concerning themselves, not having been baptized by him” (Luke 7:29-30).

When the Pharisees and Sadducees drew near, their distinctive clothing made them easily recognizable. John, perceiving their hearts, confronted them with a stern and scathing message: “Brood of vipers, who warned you to flee from the coming wrath? Who assured you that you would avoid punishment for your sins in the life to come? Be certain of this: there is no salvation for you unless you repent!”

While they meticulously observed minor traditions, they frequently neglected the cornerstone principles of truth and justice (Matthew 23), and although they insisted on these observances for others, they did not always uphold them themselves. Consequently, they presented themselves as devout individuals performing external rituals, yet many were hypocritical, self-righteous, arrogant, and morally compromised. Nonetheless, there were those among them, such as Nicodemus (John 3:1), Saul (later known as the Apostle Paul), and Gamaliel (Acts 5:34), who truly honored the law's sanctity. Yet, on the whole, the majority within this sect displayed corrupt morals, wielding significant influence over the populace through their apparent piety and efforts to shape moral conduct.

The Sadducees derived their name from Sadok, a rabbi who lived approximately 260 years before Christ and studied under Antigonus Socha, the head of the Jewish Sanhedrin. Antigonus advocated for serving God selflessly, without expectation of reward or fear of punishment after death. However, Sadok misinterpreted this teaching and propagated a doctrine denying any afterlife, the resurrection, or divine judgment. As a result, he initiated a sect called the Sadducees. Key tenets of their belief included the denial of resurrection, the existence of angels or spirits (Matthew 22:23, Acts 23:8), and the notion that the soul perishes with the body; they also believed that human actions were governed solely by free will, negating divine oversight. Unlike the more numerous Pharisees, the Sadducees were fewer in number but possessed wealth and considerable influence, especially among the elite, occasionally holding prominent positions.

Many Pharisees and Sadducees approached John the Baptist for baptism, paralleling the general populace in anticipation of the coming Messiah's kingdom. Hearing John's message, they sought to be baptized, indicating their readiness to enter that kingdom, despite lacking true repentance (Luke 7:30). They may have found it challenging to confess their sins openly alongside those they deemed sinful (John 7:49), or their motives could have included testing John, as suggested by the account of the Pharisees' delegation to the Baptist (John 1:19-25). John rebuked them, indicating that they did not approach baptism with genuine intentions like others (Theophilus).

The term "brood of vipers" references the echidna, a serpent known for its lethal venom, with its bite causing swift death (Acts 28:6). In biblical symbolism, serpents often represent cunning and malice (Matthew 12:34, Matthew 23:33, Isaiah 14:29, Isaiah 59:5, Psalm 57:5); at times, they also embody wisdom (Matthew 10:16). Here, the echidna, in the context of John's condemnation, symbolizes wickedness and deceit. The phrase "brood of vipers" suggests individuals who are inherently corrupt and unworthy, as if tainted from conception.

To "flee from future wrath" alludes to divine retribution against the unrighteous, resulting in their ultimate punishment. The Jewish expectation held that the Messiah would come to enact judgment, distinguishing the blessed from the condemned. However, this understanding was skewed; they believed that only Gentiles would face judgment, while Jews—particularly the Pharisees—would be justified. John proclaimed that everyone who fails to repent, even the Pharisees, would face divine wrath and condemnation. His challenge implied a deep awareness of their moral failings, prompting him to expose their corruption to safeguard the people from their detrimental influence. Later, Christ would similarly address them, stating, “O generation of vipers, how can ye, being evil, speak good things?” (Matthew 12:34).

Aware of the deceit of these leaders, and recognizing how their conduct could negatively influence the masses, the Forerunner was filled with divine zeal akin to that of the prophet Elijah (1 Kings 19:10). Many Pharisees and Sadducees were drawn by the public interest to seek baptism from him, only to confront the stern admonisher who exposed their moral failings for all to see as a caution. They approached for baptism, as Blessed Theophylact observes, "not with sincere motives as others; hence John reproved them," possibly intending, as St. John Chrysostom notes, “to ensnare him,” or adhering to the baptism superficially, without a genuine commitment to the faith he preached. As a prophet, John was not swayed by the visible circumstances but discerned their hidden intentions, for God had unveiled these to him; his rebuke of them was ultimately intended to entice them toward repentance. "Brood of vipers!" — Thus begins John’s address to the Pharisees and Sadducees. This phrase carries weighty significance, as Jesus Himself refers to the scribes and Pharisees in a similar fashion, warning them of their judgment in Gehenna (Matthew 23:33). In the Scriptures, the serpent can symbolize not only wisdom and shrewdness (Matthew 10:16), but more commonly, deceit, craftiness, and malice (Isaiah 14:29; 59:5; Psalm 57:5; Matthew 12:34). John referred to the Jews as a brood of vipers, the offspring of their wicked ancestors (St. Isidore of Pelusium). He questioned, "Who warned you to flee from the coming wrath?" expressing astonishment at how these individuals, so morally depraved that their transformation seemed improbable, sought baptism from him to evade the coming judgment.