Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/35

Rh he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 8. Bring forth therefore fruits meet for repentance: 9. 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. 10. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire. 11. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 12. Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

The doctrine John preached was that of repentance, in consideration of the kingdom of heaven being at hand; now here we have the use of that doctrine. Application is the life of preaching, so it was of John's preaching.

Observe, 1. To whom he applied it; to the Pharisees and Sadducees that came to his baptism, v. 7. To others he thought it enough to say, Repent, for the kingdom of heaven is at hand; but when he saw these Pharisees and Sadducees come about him, he found it necessary to explain himself, and deal more closely. These were two of the three noted sects among the Jews at that time; the third was that of the Essenes, whom we never read of in the Gospels, for they affected retirement, and declined busying themselves in public affairs: The Pharisees were zealots for the ceremonies, for the power of the church, and the traditions of the elders; the Sadducees ran into the other extreme, and were little better than deists, denying the existence of spirits and a future state. It was strange that they came to John's baptism, but their curiosity brought them to be hearers; and some of them, it is probable, submitted to be baptized, but it is certain that the generality of them did not; for Christ says, (Luke 7. 29, 30.) that when the publicans justified God, and were baptized of John, the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. Note, Many come to ordinances, who come not under the power of them. Now to them John here addresses himself with all faithfulness; and what he said to them, he said to the multitude, (Luke 3. 7.) for they were all concerned in what he said. 2. What the application was. It is plain and home, and directed to their consciences; he speaks as one that came not to preach before them, but to preach to them. Though his education was private, he was not bashful when he appeared in public, nor did he fear the face of man, for he was full of the Holy Ghost, and of power.

I. Here is a word of conviction and awakening. He begins harshly, calls them not Rabbi, gives them not the titles, much less the applauses, they had been used to. 1. The title he gives them, is, O generation of vipers. Christ gave them the same titles, ch. 12. 34—23. 33. They were as vipers; though specious, yet venomous and poisonous, and full of malice and enmity to every thing that was good; they were a viperous brood, the seed and offspring of such as had been of the same spirit; it was bred in the bone with them. They gloried in it, that they were the seed of Abraham; but John shewed them that they were the serpent's seed; (compare Gen. 3. 15.) of their father the Devil, John 8. 44. They were a viperous gang, they were all alike; though enemies to one another, yet confederate in mischief. Note, A wicked generation is a generation of vipers, and they ought to be told so; it becomes the ministers of Christ to be bold in shewing sinners their true character. 2. The alarm he gives them, is, Who has warned you to flee from the wrath to come? This intimates that they were in danger of the wrath to come; and that their case was so nearly desperate, and their hearts so hardened in sin, (the Pharisees by their parade of religion, and the Sadducees by their arguments against religion,) that it was next to a miracle to effect any thing hopeful among them. "What brings you hither? Who thought of seeing you here? What fright have you been put into, that you inquire after the kingdom of heaven?" Note, (1.) There is a wrath to come; beside present wrath, the vials of which are poured out now, there is future wrath, the stores of which are treasured up for hereafter. (2.) It is the great concern of every one of us to flee from that wrath. (3.) It is wonderful mercy that we are fairly warned to flee from this wrath; think—Who has warned us? God has warned us, who delights not in our ruin; he warns by the written word, by ministers, by conscience. (4.) These warnings sometimes startle those who seemed to have been very much hardened in their security and good opinion of themselves.

II. Here is a word of exhortation and direction; (v. 8.) "Bring forth therefore fruits meet for repentance. Therefore, because you are warned to flee from the wrath to come, let the terrors of the Lord persuade you to a holy life." Or, "Therefore, because you profess repentance, and attend upon the doctrine and baptism of repentance, evidence that you are true penitents." Repentance is seated in the heart. There it is as a root; but in vain do we pretend to have it there, if we do not bring forth the fruits of it in a universal reformation, forsaking all sin, and cleaving to that which is good; these are fruits, ἀξίους τῆς μετανοίας—worthy of repentance. Note, Those are not worthy the name of penitents, or their privileges, who say they are sorry for their sins, and yet persist in them. They that profess repentance, as all that are baptized do, must be and act as becomes penitents, and never do any thing unbecoming a penitent sinner. 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, and approaches towards it, to abound in every duty, and to be charitable in judging others.

III. Here is a word of caution, not to trust to their external privileges, so as with them to shift off these calls to repentance; (v. 9.) Think not to say within yourselves, We have Abraham to our father. Note, There is a great deal which carnal hearts are apt to say within themselves, to put by the convincing, commanding power of the word of God, which ministers should labour to meet with and anticipate; vain thoughts which lodge within those who are called to wash their hearts, Jer. 4. 14. Μὴ δόξητε—"Pretend not, presume not, to say within yourselves; be not of the opinion that this will save you; harbour not such a conceit. Please not yourselves with saying this;" (so some read it;) "rock not yourselves asleep with this, nor flatter yourselves into a fool's paradise." Note, God takes notice of what we say within ourselves which we dare not speak out, and is acquainted with all the false rests of the soul, and the fallacies with which it deludes