But when he saw
This phrase introduces the perceptive nature of John the Baptist. The Greek word for "saw" is "εἶδεν" (eiden), which implies not just physical sight but also understanding and discernment. John, filled with the Holy Spirit, perceives the true intentions of those approaching him. This insight is a gift from God, allowing him to see beyond the surface and recognize the spiritual state of the Pharisees and Sadducees.

many of the Pharisees and Sadducees
The Pharisees and Sadducees were two prominent Jewish sects during the time of Jesus. The Pharisees were known for their strict adherence to the Law and traditions, while the Sadducees were more aristocratic, often holding positions of power in the Temple. Historically, these groups were often at odds with each other, yet they are united in their curiosity or skepticism towards John's baptism. Their presence here signifies the widespread impact of John's ministry, drawing attention from all levels of Jewish society.

coming to his place of baptism
The act of coming to John's baptism site indicates a recognition of his influence and the movement he was leading. Baptism, in this context, was a symbol of repentance and preparation for the coming Messiah. The Greek word "βάπτισμα" (baptisma) signifies immersion, a cleansing act that was both physical and spiritual. The Pharisees and Sadducees' approach to this place suggests a confrontation between their established religious practices and the new, radical call to repentance that John was preaching.

he said to them
John's direct address to the Pharisees and Sadducees is significant. It shows his boldness and authority as a prophet. The Greek word "εἶπεν" (eipen) indicates a declaration, not just a casual conversation. John speaks with the authority of one who is preparing the way for the Lord, unafraid to challenge the religious leaders of his day.

You brood of vipers
This phrase is a powerful rebuke. The term "brood" (Greek: "γεννήματα," gennēmata) implies offspring or children, while "vipers" (Greek: "ἐχιδνῶν," echidnōn) refers to venomous snakes. In the cultural and scriptural context, snakes are often associated with deceit and danger, reminiscent of the serpent in the Garden of Eden. John's use of this metaphor highlights the hypocrisy and spiritual danger posed by these leaders, who appear righteous outwardly but are corrupt inwardly.

who warned you to flee
This rhetorical question challenges the sincerity of the Pharisees and Sadducees. The Greek word "ὑπέδειξεν" (hypedeixen) means to show or reveal. John questions whether their presence is due to genuine repentance or mere curiosity. The imagery of fleeing suggests urgency and danger, as if escaping from an impending disaster.

from the coming wrath
The "coming wrath" refers to God's impending judgment. The Greek word "ὀργῆς" (orgēs) denotes a settled anger, a divine response to sin and rebellion. In the prophetic tradition, this wrath is often associated with the Day of the Lord, a time of judgment and purification. John's message is a call to repentance to avoid this divine wrath, emphasizing the urgency and seriousness of his ministry.

(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. . . . 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).

Parallel Commentaries ...


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

[John] saw
Ἰδὼν (Idōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 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 4183: Much, many; often.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 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 5330: Of Hebrew origin; a separatist, i.e. Exclusively religious; a Pharisean, i.e. Jewish sectary.

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

Sadducees
Σαδδουκαίων (Saddoukaiōn)
Noun - Genitive Masculine Plural
Strong's 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 2064: To come, go.

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

his [place of]
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 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 908: The rite or ceremony of baptism. From baptizo; baptism.

he said
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 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 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 1081: Offspring, child, fruit. From gennao; offspring; by analogy, produce.

of vipers,
ἐχιδνῶν (echidnōn)
Noun - Genitive Feminine Plural
Strong's 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 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 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 4771: You. The person pronoun of the second person singular; thou.

to flee
φυγεῖν (phygein)
Verb - Aorist Infinitive Active
Strong's 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 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 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 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 3709: From oregomai; properly, desire, i.e., violent passion (justifiable) abhorrence); by implication punishment.


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NT Gospels: Matthew 3:7 But when he saw many (Matt. Mat Mt)