Matthew 3:7
New International Version
But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: "You brood of vipers! Who warned you to flee from the coming wrath?

New Living Translation
But when he saw many Pharisees and Sadducees coming to watch him baptize, he denounced them. "You brood of snakes!" he exclaimed. "Who warned you to flee God's coming wrath?

English Standard Version
But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come?

Berean Study Bible
But when John saw many of the Pharisees and Sadducees coming to his place of baptism, he said to them, “You brood of vipers, who warned you to flee from the coming wrath?

Berean Literal Bible
But having seen many of the Pharisees and Sadducees coming to his baptism, he said to them, "Brood of vipers, who warned you to flee from the coming wrath?

New American Standard Bible
But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, "You brood of vipers, who warned you to flee from the wrath to come?

King James Bible
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

Christian Standard Bible
When he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "Brood of vipers! Who warned you to flee from the coming wrath?

Contemporary English Version
Many Pharisees and Sadducees also came to be baptized. But John said to them: You bunch of snakes! Who warned you to run from the coming judgment?

Good News Translation
When John saw many Pharisees and Sadducees coming to him to be baptized, he said to them, "You snakes--who told you that you could escape from the punishment God is about to send?

Holman Christian Standard Bible
When he saw many of the Pharisees and Sadducees coming to the place of his baptism, he said to them, "Brood of vipers! Who warned you to flee from the coming wrath?

International Standard Version
But when John saw many Pharisees and Sadducees coming to where he was baptizing, he told them, "You children of serpents! Who warned you to flee from the coming wrath?

NET Bible
But when he saw many Pharisees and Sadducees coming to his baptism, he said to them, "You offspring of vipers! Who warned you to flee from the coming wrath?

New Heart English Bible
But when he saw many of the Pharisees and Sadducees coming for his baptism he said to them, "You offspring of vipers, who warned you to flee from the wrath to come?

Aramaic Bible in Plain English
But when he saw many of the Pharisees and the Sadducees who came to be baptized, he said to them, “Offspring of vipers, who has instructed you to flee from the wrath that is coming?”

GOD'S WORD® Translation
But when he saw many Pharisees and Sadducees coming to be baptized, he said to them, "You poisonous snakes! Who showed you how to flee from God's coming anger?

New American Standard 1977
But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers, who warned you to flee from the wrath to come?

Jubilee Bible 2000
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who taught you to flee from the wrath to come?

King James 2000 Bible
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who has warned you to flee from the wrath to come?

American King James Version
But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, O generation of vipers, who has warned you to flee from the wrath to come?

American Standard Version
But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the wrath to come?

Douay-Rheims Bible
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?

Darby Bible Translation
But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them, Offspring of vipers, who has forewarned you to flee from the coming wrath?

English Revised Version
But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the wrath to come?

Webster's Bible Translation
But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, O generation of vipers, who hath warned you to flee from the wrath to come?

Weymouth New Testament
But when he saw many of the Pharisees and Sadducees coming for baptism, he exclaimed, "O vipers' brood, who has warned you to flee from the coming wrath?

World English Bible
But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come?

Young's Literal Translation
And having seen many of the Pharisees and Sadducees coming about his baptism, he said to them, 'Brood of vipers! who did shew you to flee from the coming wrath?
Study Bible
The Mission of John the Baptist
6Confessing their sins, they were baptized by him in the Jordan River. 7But when John saw many of the Pharisees and Sadducees coming to his place of baptism, he said to them, “You brood of vipers, who warned you to flee from the coming wrath? 8Produce fruit worthy of repentance.…
Cross References
Proverbs 28:4
Those who forsake the law praise the wicked, but those who keep the law resist them.

Matthew 12:34
You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart, the mouth speaks.

Matthew 16:1
Then the Pharisees and Sadducees came and tested Jesus by asking Him to show them a sign from heaven.

Matthew 16:6
"Watch out!" Jesus told them. "Beware of the yeast of the Pharisees and Sadducees."

Matthew 16:11
How can you not understand that I was not telling you about bread? But beware of the yeast of the Pharisees and Sadducees."

Matthew 16:12
Then they understood that He was not telling them to beware of the yeast used in bread, but of the teaching of the Pharisees and Sadducees.

Matthew 22:23
That same day the Sadducees, who say there is no resurrection, came to Jesus and questioned Him.

Matthew 22:34
And when the Pharisees heard that Jesus had silenced the Sadducees, they themselves gathered together.

Matthew 23:13
Woe to you, scribes and Pharisees, you hypocrites! You shut the kingdom of heaven in men's faces. You yourselves do not enter, nor will you let in those who wish to enter.

Matthew 23:15
Woe to you, scribes and Pharisees, you hypocrites! You traverse land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are.

Matthew 23:33
You snakes! You brood of vipers! How will you escape the sentence of hell?

Luke 3:7
Then John said to the crowds coming out to be baptized by him, "You brood of vipers, who warned you to flee from the coming wrath?

Acts 4:1
While Peter and John were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them,

Acts 5:17
Then the high priest and all his associates (who belonged to the party of the Sadducees) rose up with jealousy.

Acts 15:5
But some believers from the party of the Pharisees stood up and declared, "The Gentiles must be circumcised and required to obey the Law of Moses."

Acts 23:6
Then Paul, knowing that some of them were Sadducees and others Pharisees, called out in the Sanhedrin, "Brothers, I am a Pharisee, the son of a Pharisee. It is because of my hope in the resurrection of the dead that I am on trial."

1 Thessalonians 1:10
and to await His Son from heaven, whom He raised from the dead--Jesus our deliverer from the coming wrath.

Treasury of Scripture

But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, O generation of vipers, who has warned you to flee from the wrath to come?

the Pharisees.

Matthew 5:20
For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Matthew 12:24
But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.

Matthew 15:12
Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?

O generation.

Matthew 12:34
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

Matthew 23:33
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

Genesis 3:15
And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

who.

Jeremiah 6:10
To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it.

Jeremiah 51:6
Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD'S vengeance; he will render unto her a recompence.

Ezekiel 3:18-21
When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand…

flee.

Romans 5:9
Much more then, being now justified by his blood, we shall be saved from wrath through him.

1 Thessalonians 1:10
And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

2 Thessalonians 1:9,10
Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; …







Lexicon
But when
δὲ (de)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.

[John] saw
Ἰδὼν (Idōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's Greek 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

many
πολλοὺς (pollous)
Adjective - Accusative Masculine Plural
Strong's Greek 4183: Much, many; often.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Pharisees
Φαρισαίων (Pharisaiōn)
Noun - Genitive Masculine Plural
Strong's Greek 5330: Of Hebrew origin; a separatist, i.e. Exclusively religious; a Pharisean, i.e. Jewish sectary.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

Sadducees
Σαδδουκαίων (Saddoukaiōn)
Noun - Genitive Masculine Plural
Strong's Greek 4523: Probably from Sadok; a Sadducaean, or follower of a certain heretical Israelite.

coming
ἐρχομένους (erchomenous)
Verb - Present Participle Middle or Passive - Accusative Masculine Plural
Strong's Greek 2064: To come, go.

to
ἐπὶ (epi)
Preposition
Strong's Greek 1909: On, to, against, on the basis of, at.

his [place of]
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

baptism,
βάπτισμα (baptisma)
Noun - Accusative Neuter Singular
Strong's Greek 908: The rite or ceremony of baptism. From baptizo; baptism.

he said
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

to them,
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“[You] brood
Γεννήματα (Gennēmata)
Noun - Vocative Neuter Plural
Strong's Greek 1081: Offspring, child, fruit. From gennao; offspring; by analogy, produce.

of vipers,
ἐχιδνῶν (echidnōn)
Noun - Genitive Feminine Plural
Strong's Greek 2191: A serpent, snake, viper. Of uncertain origin; an adder or other poisonous snake.

who
τίς (tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's Greek 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

warned
ὑπέδειξεν (hypedeixen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 5263: To indicate, intimate, suggest, show, prove. From hupo and deiknuo; to exhibit under the eyes, i.e. to exemplify.

you
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

to flee
φυγεῖν (phygein)
Verb - Aorist Infinitive Active
Strong's Greek 5343: To flee, escape, shun. Apparently a primary verb; to run away; by implication, to shun; by analogy, to vanish.

from
ἀπὸ (apo)
Preposition
Strong's Greek 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

coming
μελλούσης (mellousēs)
Verb - Present Participle Active - Genitive Feminine Singular
Strong's Greek 3195: A strengthened form of melo; to intend, i.e. Be about to be, do, or suffer something.

wrath?
ὀργῆς (orgēs)
Noun - Genitive Feminine Singular
Strong's Greek 3709: From oregomai; properly, desire, i.e., violent passion (justifiable) abhorrence); by implication punishment.
(7) Pharisees and Sadducees.--It is desirable to give, once for all, a sufficient account of these two sects to explain their relation to each other and to the teaching of our Lord. (1.) THE PHARISEES. Singularly enough, the name appears for the first time in the Gospel history. Josephus, who tells us most about them, being presumably later, if not than the Gospels in their present form, yet, at all events, than the materials from which they are derived. We cannot say, therefore, when the name came first into use. They are first mentioned by the Jewish historian as opposing the government of the priest-ruler of the Asmonaean house, John Hyrcanus (Ant. xiii. 5). The meaning of the name is clear enough. The Pharisees were the "separated" ones, and the meaning may help us to trace the history. The attempt of Antiochus Epiphanes (as related in the two Books of Maccabees) to blot out the distinctness of Jewish life by introducing Greek worship and Greek customs, was met with an heroic resistance by priests and people. The "mingling" or "not mingling" with the heathen in marriage or in social life became a test of religious character (2 Maccabees 14:3; 2 Maccabees 14:38). The faithful became known as Assideans, i.e., Chasidim or saints (1 Maccabees 2:42; 1 Maccabees 7:13; 1 Maccabees 7:17; 2 Maccabees 14:6), and looked to Judas Maccabeus as their leader. Later on, as the holding aloof from the heathen became more and more characteristic of them, they took the name of Pharisees, and under John Hyrcanus became a powerful and organised body; forming a kind of guild or fraternity as well as a party, uniting some features of the Puritan with some of the Society of the Jesuits. Like most sects and parties, they had their bright and their dark sides. They maintained the ethical side of the Law as against the sacrificial. They insisted on alms, and fasting, and prayer, as the three great elements of the religious life; on the Sabbath, as its great safe-guard. They did much to promote education and synagogue-building. In gathering the traditions of older Rabbis, they held themselves to be "setting a fence round the Law" to maintain its sacredness. They were eager in the mission-work of Judaism, and "compassed sea and land to make one proselyte" (Matthew 23:15). They maintained or revived the doctrine of the resurrection of the dead, and of the rewards and punishments that were to follow. On the other side, their "separation" developed almost into the exclusiveness of a caste. Their casuistry inverted the right relation of moral and ceremonial duties. They despised the mass of their own countrymen as the "brute people of the earth." Within the sect there were two schools, represented at this time by the followers of Shammai and of Hillel, the former more after the pattern of the Puritan, rigid in its Sabbatarianism, hard and bitter in its spirit; the latter more after the type of the Jesuit, with wider culture, gentler temper, an easier casuistry, moral precepts of a wider kind. Of both schools it must be remembered that they were emphatically lay-religionists, unconnected with the priesthood, and often in opposition to it. (2.) THE SADDUCEES. Etymologically, the name, though connected with the Hebrew word for "righteous," must be derived from the proper name "Zadok," found in the Old Testament as belonging to the high priest in the time of Solomon. A tradition, of uncertain authority and date, states that the founder of the sect was a certain Zadok, the disciple of Antigonus, who, in his turn, had sat at the feet of Simon the Just. Antigonus taught, it was said, that "men should not be servants who do their Master's will for a reward," and the scholar developed the doctrine into a denial of the resurrection, which formed the reward. Whether this is a true account or not, the features of the Sadducees in the New Testament stand out with sufficient clearness. They are for the most part of the higher priestly order, as contrasted with the lay-scribes of the Pharisees. They admit the authority of the written Law, not of traditions. They deny the existence of angels and spirits, as well as the resurrection and the immortality of the soul. They made up for the absence of the fears of the future, by greater rigour in punishments on earth. They courted the favour of their Roman rulers, and to some extent even of the Herods. It is not easy to enter into the motives which led either of the sects to come to the baptism of John. It may be that they were carried away for a time by the enthusiasm of the people, or sought to guide the movement by controlling it, or to enlist the new teacher on this side or that. Anyhow, there was no repentance, and no confession, and so the Baptist met them with a stern reproof.

O generation of vipers.--Better, brood, or offspring, of vipers. Our Lord takes up the same term, and applies it to them at the close of his ministry (Matthew 23:33).

Who hath warned.--Better, who taught you? Who had shown them the way without repentance by which they sought to escape? He had given them no such guidance, and they must have gained that notion from some other teacher.

The wrath to come.--This is spoken of as something definite and known, the thought resting probably on the pictures of the great day of the Lord in Malachi 3, 4.

Verses 7-12. - The faithful warning. (Parallel passage: Luke 3:7-9, 16, 17.) Observe that this is before the baptism of our Lord, while the witness in John 1:19-27 is after. Verse 7. - But when he saw many of the Pharisees and Sadducees. The typical Jews, considered as one class (τῶν Φαρισαίων καὶ Σαδδουκαίων), in contrast to the multitudes. Pharisees. Their characteristic is shown in their name, "Separatists;" i.e. from anything that would hinder exact obedience to the Mosaic Law. Hence they are the strict adherents of tradition. They ultimately gained the ascendancy, and, in consequence, the standard Jewish books represent the result of their teaching, They belonged almost entirely to the middle classes. Sadducees. They were chiefly of the noblest, especially the high-priestly, families. Hence their first thought was political quiet, and with this they not unnaturally combined the love of Greek culture. They set the plain meaning of the Law far above all tradition, even that of the Prophets and the Hagiographa. Come (Obtains, Revised Version) to his baptism; ἐρχομένους ἐπὶ τὸ βάπτισμα (omit αὐτοῦ). They were apparently not merely coming to see what took place, but with the purpose of receiving his baptism (cf. Thayer, ἐπί c. 1:2, g. γ aa.); cf. Matthew 26:50 (ἐφ δ); Luke 23:48. The marginal reading, however, proposed by the American Revisers "for baptism," does not do justice to the article. The Gospel according to the Hebrews (Resch, 'Agrapha.' p. 343) says that they were in fact baptized, but we can hardly suppose this to have been the case after John's words to them. Observe that the Pharisees, with their self-conscious sanctity, were hardly likely to come to confess their sins, or the Sadducees to even listen to so ascetic a teacher. He said unto them; i.e. to the Pharisees and Sadducees; Luke, less exactly, "to the multitudes that went out to be baptized of him." There is, indeed, nothing, save the opening sentence, which refers solely to the Pharisees and Sadducees; but this fact does not show (Bleek) that the words were really spoken to all, and that Matthew's expression is wrong. John doubtless addressed the Pharisees and Sadducees primarily; but as, after all, they only formed the apex of ordinary Jewish thought, what he said to them fitted also the majority of his listeners. O generation (ye offspring, Revised Version) of vipers! The simile not only expresses the thought that, behind their smooth exterior, the outward legal strictness of the Pharisees, and the worldly decorum of the Sadducees, lay hidden malice and venom, but also that this is due to their very nature. It may have directly implied that they belonged in a true sense to the seed of the serpent (Genesis 3:15); cf. our Lord's words (Matthew 12:34; Matthew 23:33). Who hath (omitted by the Revised Version) warned you? The verb (ὑπέδειξεν) has elsewhere in the New Testament (St. Luke's writings only) no thought of warning, nor of secrecy, but of teaching, of placing the matter under the eyes of others (cf. especially Acts 9:16; Acts 20:35; Luke 6:47). John is making no inquiry for information, but only utters surprise at seeing them (cf. Matthew 23:33, πῶς φύγητε). Whoever can have told you of your danger? He might have saved himself the trouble, you being what you are! Yet the very violence of his expression was such as to call their attention to the depth of their sinfulness, and after all to lead them perhaps to repentance. For this reason he adds, "Bring forth therefore." To flee; aorist, not exactly indicating "the activity as momentary, setting forth the point of time when the wrath breaks forth, in which the flight also is realized" (Meyer), but the flight as one single action, without any reference to the time of the breaking forth of the wrath. From. The wrath is pictured as coming on them from without. In 1 Thessalonians 1:10 St. Paul says that Jesus delivers out of (ἐκ) it, implying that he himself and all men are naturally in and under it (but see Matthew 6:13, note). The wrath to come. Perhaps connected in John's mind with the wrath of the Messianic age (Isaiah 63:3-6). If so, it would find its primary fulfilment in the destruction of Jerusalem, but its complete fulfilment only in the manifestation of the wrath at the last judgment - (Acts 24:25; cf. Romans 2:5; Romans 5:9; Revelation 6:16, 17; Revelation 11:18). Wrath. Not merely punishment. The thought is of the feeling of anger against sin in him who punishes it (cf. Matthew 18:34; Matthew 22:7; Mark 3:5). 3:7-12 To make application to the souls of the hearers, is the life of preaching; so it was of John's preaching. The Pharisees laid their chief stress on outward observances, neglecting the weightier matters of the moral law, and the spiritual meaning of their legal ceremonies. Others of them were detestable hypocrites, making their pretences to holiness a cloak for iniquity. The Sadducees ran into the opposite extreme, denying the existence of spirits, and a future state. They were the scornful infidels of that time and country. There is a wrath to come. It is the great concern of every one to flee from that wrath. God, who delights not in our ruin, has warned us; he warns by the written word, by ministers, by conscience. And those are not worthy of the name of penitents, or their privileges, who say they are sorry for their sins, yet persist in them. 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, to abound in every duty, and to be charitable in judging others. Here is a word of caution, not to trust in outward privileges. There is a great deal which carnal hearts are apt to say within themselves, to put aside the convincing, commanding power of the word of God. Multitudes, by resting in the honours and mere advantages of their being members of an outward church, come short of heaven. Here is a word of terror to the careless and secure. Our corrupt hearts cannot be made to produce good fruit, unless the regenerating Spirit of Christ graft the good word of God upon them. And every tree, however high in gifts and honours, however green in outward professions and performances, if it bring not forth good fruit, the fruits meet for repentance, is hewn down and 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. John shows the design and intention of Christ's appearing, which they were now speedily to expect. No outward forms can make us clean. No ordinances, by whomsoever administered, or after whatever mode, can supply the want of the baptism of the Holy Ghost and of fire. The purifying and cleansing power of the Holy Spirit alone can produce that purity of heart, and those holy affections, which accompany salvation. It is Christ who baptizes with the Holy Ghost. This he did in the extraordinary gifts of the Spirit sent upon the apostles, Ac 2:4. This he does in the graces and comforts of the Spirit, given to those that ask him, Lu 11:13; Joh 7:38,39; see Ac 11:16. Observe here, the outward church is Christ's floor, Isa 21:10. True believers are as wheat, substantial, useful, and valuable; hypocrites are as chaff, light and empty, useless and worthless, carried about with every wind; these are mixed, good and bad, in the same outward communion. There is a day coming when the wheat and chaff shall be separated. The last judgment will be the distinguishing day, when saints and sinners shall be parted for ever. 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. Hell is the unquenchable fire, which will certainly be the portion and punishment of hypocrites and unbelievers. Here life and death, good and evil, are set before us: according as we now are in the field, we shall be then in the floor.
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