Matthew 3:7

Jesus' public life begins with his baptism by John in the Jordan. John preaches "a baptism of repentance for the forgiveness of sins". A crowd of sinners - tax collectors and soldiers, Pharisees and Sadducees, and prostitutes - come to be baptized by him.

“Following in the steps of the prophets and John the Baptist, Jesus announced the judgement of the Last Day in his preaching.” — Catechism footnote: Cf. Dan 7:10; Joel 3-4; Mal 3: 19; Mt 3:7-12.

“If so, then “God will not be able any longer to raise up from the stones children unto Abraham; nor to make a generation of vipers bring forth fruits of repentance.”” — editor's note: Matt. iii. 7–9.

“Will “generations of vipers not bring forth the fruit of repentance?”” — editor's note: Verses 7, 8.

“In fact, the doctors of the law and the Pharisees, who were unwilling to “believe,” did not “repent” either.” — editor's note: Matt. iii. 7–12; xxi. 23, 31, 32.

“…as Eunomius himself says, relationship in point of nature, and wine is not called the “product” of an oak, and those “products” or “generation of vipers,” of which the Gospel somewhere speaks, are snakes and not sheep, it is clear, that in the case of the Only-begotten also, the appellation of “Son” or of…” — editor's note: γεννήματα ἐχιδνῶν. E.g. S. Matt. iii. 7.

“For in Scripture the term “child of wrath” is used, and “son of perdition,” and “product of a viper;” and in such names surely no community of nature is apparent.” — editor's note: Cf. S. Matt. iii. 7

“And think not to say within yourselves, We have Abraham [to our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham.”” — editor's note: Matt. iii. 7.

“And if thou wilt be convinced of this very point, that the baptism of John is a redemption from the threat of the fire, hear how he says, O generation of vipers, who hath warned you to flee from the wrath to come?” — editor's note: Ib. iii. 7.

“Heed not their fair speech, nor their supposed humility: for they are serpents, a generation of vipers.” — editor's note: Matt. iii. 7.

“Again, therefore, some venomous and false hypocrites, who plotted against righteousness, He once called “a brood of vipers.”” — editor's note: Matt. iii. 7; Luke iii. 7.

“And in the Gospel by John He says, “Serpents, brood of vipers.”” — editor's note: Nothing similar to this is found in the fourth Gospel; the reference may be to the words of the Baptist, Matt. iii. 7, Luke iii. 7.

“But they are compared to their disgrace to beasts without understanding, and becoming like them in unlawful pleasures, they are spoken of as wanton horses; also, for their craftiness, and errors, and sin laden with death, they are called a ‘generation of vipers,’ as John saith.” — editor's note: i.e. the Baptist, Matt. iii. 7; Luke iii. 7.

“Also John was not “clothed in soft raiment,” that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, “Generation of vipers, &c.” [Matt 3:7]” — the author cites it

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.

It was necessary that after the teaching which he used to the common people, the Evangelist should give an example of the doctrine he delivered to the more advanced; therefore he says, “Seeing many of the Pharisees, &c.”

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…

When John saw those who seemed to be of great consideration among the Jews come to his baptism, he said to them, “O generation of vipers, &c.”

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.”

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…

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

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…

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?’

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…

If they ye would escape this wrath, “Bring forth fruits meet for repentance.”

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 thing lawful; but if any hath fallen into…

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

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,…

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.

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…

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

It is faith’s first lesson to believe that God is able to do whatever He will.

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…

Otherwise; the Gentiles may be meant who worshipped stones.

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.

“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.

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

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…

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]

Or, the axe signifies the Redeemer, who as an axe of halt 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…

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.

There are four sorts of tree; 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…

“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.

“…whose fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire.” — editor's note: Matt. iii. 4–12.

“For when he saw these self-same Jews priding themselves on their birth from Abraham, he said to them, “O generation of vipers.”” — editor's note: Matt. iii. 7.

“And think not to say within yourselves, We have Abraham to our father; for God is able of these stones to raise up children unto Abraham.”” — editor's note: Matt. iii. 7–9.

“Matt. III. 7.” — the author cites it

“For as the former said, “Ye generation of vipers;”so this latter, “How long will ye halt upon both your hips?”” — editor's note: Matt. iii. 7.

“And His forerunner too, in saying, “O generation of vipers, think not to say, We have Abraham to our father,”means not this, that they were not naturally of Abraham, but that it profits them nothing to be of Abraham, unless they had the affinity by character; which…” — editor's note: Matt. iii. 7, 9.

“Would that this generation of vipers would either honestly accept our doctrines, or else consistently defend its own; that we might know whom we are to esteem and whom we are to shun.” — editor's note: Matt. iii. 7.

“Wherefore John, the forerunner of the Lord, who before knew not this mystery, on learning that He is Lord in truth, cried out, and spake to those who came to be baptized of him, “O generation of vipers,” why look ye so earnestly at me?” — editor's note: Matt. iii. 7.

Matthew 3:7 and Luke 3:7 share the same wording (14 words).

Cited together in Gregory the Great on Matthew 11:7–10 (5) (Catena Aurea).

Cited together in Gregory the Great on Matthew 11:7–10 (5) (Catena Aurea).

Cited together in Gregory the Great on Matthew 11:7–10 (5) (Catena Aurea).

Cited together in Gregory the Great on Matthew 11:7–10 (5) (Catena Aurea).

Cited together in Catechism §535.

Cited together in Against Eunomius III.4.

Cited together in Catechism §535.

Cited together in Catechism §535.

Cited together in Catechism §535.

Cited together in Catechism §535.

Cited together in Catechism §535.

Cited together in Catechism §535.

Cited together in Catechism §535.

Cited together in A Treatise on the Soul Chapter 21.

Cited together in A Treatise on the Soul Chapter 21.

Cited together in Letters Letter 97.

Cited together in Against Eunomius III.6.

Cited together in Letters Letter 97.

Cited together in Catechism §535.

Cited together in Against Eunomius III.6 and 1 other place.

Cited together in Against Eunomius III.6.

Cited together in Against Hermogenes Chapter 12.

Cited together in A Treatise on the Soul Chapter 21.

Cited together in Against Eunomius III.6.

Cited together in Against Eunomius III.4.

Cited together in Against Eunomius III.6.

Cited together in Tractates on the Gospel of John Tractate 42.

Cited together in Letters Letter 97.

Cited together in Letters Letter 97.

Cited together in Letters Letter 97.

Cited together in Remigius of Auxerre on Matthew 3:7–10 (Catena Aurea) and 1 other place.

Cited together in Letters Letter 97.