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Calvin's Commentaries, Vol. 31: Matthew, Mark and Luke, Part I, tr. by John King, [1847-50], at sacred-texts.com
7. And when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, Offspring of vipers, who warned you that ye might flee from the wrath to come? 8. Yield then fruits worthy of repentance. 9. And think not to say within yourselves, We have Abraham for our fathers: for I say to you, that God is able to raise, from these stones, children to Abraham. 10. And now also the axe is laid at the root of the trees: every tree, therefore, which yieldeth not good fruit, is cut down, and is thrown into the fire.
7. He said therefore to the multitudes, which went out, that they might be baptized by him, Offspring of vipers, who warned you to flee from the wrath to come? 8. Yield therefore fruits worthy of repentance. And begin to to say within yourselves, We have Abraham as our father: for I say to you, that God is able, from these stones, to raise up children to Abraham. 9. And now also the axe is laid to the root of the trees: every tree, therefore, which yieldeth not good fruit, is cut down, and is thrown into the fire. 10. And the multitudes asked him, saying, What then shall we do? 11. And he answering saith to them, He who hath two coats, let him impart to him who hath none; and he who hath food, let him do in like manner. 260 12. And the publicans also came, that they might be baptized, and said to him, Master, what shall we do? 13. And he said to them, Exact no more than what has been enjoined you. 14. And the soldiers also asked him, saying, And what shall we do? He saith to them, Do violence to no man, accuse no man falsely, and be content with your wages.
Matthew 3:7. And when he saw many of the Pharisees. It is here related by Matthew and Luke, that John did not merely preach repentance in a general manner, but that he also applied his discourse to individuals. And the manner of teaching will, in point of fact, be very unprofitable, if instructors do not judiciously inquire what the season demands, and what belongs to individuals. Nothing can be more unequal, in this respect, than a constant equality. 261 For this reason John, we are told, addressed the Pharisees and Sadducees with greater severity: because he saw that their hypocrisy, and swelling pride, rendered them liable to be more severely censured than the common people. To comprehend more fully his design, we must understand, that none are more stupid than hypocrites, who deceive themselves and others by the outward mask of holiness. While God thunders, on all sides, against the whole world, they construct a refuge for themselves in their own deceitful fancy; for they are convinced that they have nothing to do with the judgment of God. Does any one suppose, that John acted improperly, in treating them with so much harshness at the first interview? I reply: They were not unknown to him, 262 and the knowledge he had of them was derived, not from acquaintance or experience, but, on the contrary, from a secret revelation of the Spirit. It was therefore necessary that he should not spare them, lest they might return home more inflated with pride. Is it again objected, that they ought not to have been terrified by such severity of reproof, because they made a profession, in baptism, that they would afterwards be different persons from what they had formerly been? The reply is still easy. Those whose habits of uttering falsehood to God, and of deceiving themselves, lead them to hold out hypocrisy and pretension, instead of the reality, ought to be urged, with greater sharpness than other men, to true repentance. There is an astonishing pertinacity, as I have said, in hypocrites; and, until they have been flayed by violence, they obstinately keep their skin.
As to the loud and open rebuke, which was administered to them in presence of all, it was for the sake of others; and that is the reason why Luke mentions, that it was addressed to multitudes, (Lu 3:7.) Though the persons whom John reproved were few in number, his design was to strike terror on all; as Paul enjoins us to regard it as the advantage of public rebukes, “that others also may fear,” (1Ti 5:20.) He addresses directly the Pharisees and Sadducees, and at the same time, addresses, through them, a warning to all, not to hold out a hypocritical appearance of repentance, instead of a true affection of the heart. Besides, it was of great importance to the whole nation to know 263 what sort of people the Pharisees and Sadducees were, who had miserably corrupted the worship of God, wasted the church, and overturned the whole of religion; — in a word, who had extinguished the light of God by their corruptions, and infected every thing by their crimes.
It is probable, therefore, that John publicly attacked the Pharisees, for the benefit of the whole church of God, that they might no longer dazzle the eyes of simple men by empty show, or hold the body of the people under oppression by wicked tyranny. In this respect, it was a remarkable display of his firmness, that those, who were highly esteemed by others, were not spared on account of their reputation, but sternly reduced, as they deserved, to their proper rank. And thus ought all godly instructors to be zealous, not to dread any power of man, but boldly strive to “cast down every high thing that exalteth itself” against Christ, (2Co 10:5.)
If John, the organ of the Holy Spirit, employed such severity of language in his opening address to those who voluntarily came to be baptized, and to make a public profession of the gospel; how ought we now to act towards the avowed enemies of Christ, who not only reject obstinately all that belongs to sound doctrine, but whose efforts to extinguish the name of Christ are violently maintained by fire and sword? Most certainly, if you compare the Pope, and his abominable clergy, with the Pharisees and Sadducees, the mildest possible way of dealing with them will be, to throw them all into one bundle. Those, whose ears are so delicate, that they cannot endure to have any bitter thing said against the Pope, must argue, not with us, but with the Spirit of God. Yet let godly teachers beware, lest, while they are influenced by holy zeal against the tyrants of the Church, they mingle with it the affections of the flesh. And as no vehemence, which is not regulated by the wisdom of the Spirit, can obtain the divine approbation, let them not only restrain their feelings, but surrender themselves to the Holy Spirit, and implore his guidance, that nothing may escape them through inadvertency. 264
Offspring of vipers. He gives them this name, instead of simply calling them vipers, in order to expose the envenomed malice of the whole class: for he intended to condemn, not merely those few persons who were present, but the whole body, and to charge both sects with producing nothing but serpents. They had vehement disputes, no doubt, with each other: but all were agreed in despising God, in a wicked desire to rule, in hatred of sound doctrine, and in a disgusting mass of numerous crimes.
Who warned you? As he had suspicions of their repentance, he puts the question with doubt and wonder, if it be possible that they repent sincerely. In this way, he summons them to the inward tribunal of conscience, that they may thoroughly examine themselves, and, laying aside all flattery, may institute a severe investigation into their crimes. Wrath is put here, as in many other places, for the judgment of God: as when Paul says, “The law worketh wrath,” (Ro 4:15,) and “Give place to wraths 265 ”, (Ro 12:19.) He calls it the wrath to come, which hangs over their heads, that they may not indulge in their wonted carelessness. For, though the wrath of God overflows, and his chastisements strike, the whole world, hypocrites always entertain the hope that they will escape. To flee from the wrath of God, is here taken in a good sense, that is, to seek the means of appeasing God, that he may no longer be angry with us. For a good part of men, in order to escape the wrath of God, withdraw themselves from his guidance and authority. But all that the sinner gains by fleeing from God, is to provoke more and more the wrath of God against him.
Matthew 3:8; Luke 3:8. Yield therefore fruits worthy of repentance. He confirms what I have already said, that the repentance, which is attested by words, is of no value, unless it be proved by the conduct: for it is too important a matter to be estimated lightly, or at random. And so John affirms, that the solemn declaration, which they made, is not enough, but that, in process of time, their works will make it evident, whether or not they have seriously repented. 266 It ought to be observed, that good works (Titus 3:8) are here called fruits of repentance: for repentance is an inward matter, which has its seat in the heart and soul, but afterwards yields its fruits in a change of life. 267 But as the whole of this part of doctrine has been grievously corrupted by Popery, we must attend to this distinction, that repentance is an inward renewal of the man, which manifests itself in the outward life, as a tree produces its fruit.
Matthew 3:9. And think not to say within yourselves. Luke 3:8. And begin not to say within yourselves. As the import of both phrases is undoubtedly the same, it is easy to ascertain what John meant. Till hypocrites are hard pressed, they either sleep in their sins, or indulge in licentious mirth. 268 But when they are summoned to the tribunal of God, they eagerly seek for some subterfuge or concealment, or some covering to interpose between God and them. John’s address to the Pharisees and Sadducees amounts to this: “Now that I have sharply upbraided you, do not, as persons of your stamp are wont to do endeavor to find a remedy in an empty and deceitful title.”
He thus tears from them the wicked confidence, by which they had been bewitched. The covenant, which God had made with Abraham, was employed by them as a shield to defend a bad conscience: not that they rested their salvation on the person of one man, but that God had adopted all the posterity of Abraham. Meanwhile, they did not consider, that none are entitled to be regarded as belonging to “the seed of Abraham,” (Joh 8:33,) but those who follow his faith, and that without faith the covenant of God has no influence whatever in procuring salvation. And even the little word, in yourselves, is not without meaning: for though they did not boast in words, that they were Abraham’s children, yet they were inwardly delighted with this title, as hypocrites are not ashamed to practice grosser impositions on God than on men.
God is able. The Jews flattered themselves with nearly the same pretenses, as are now brought forward insolently by the Papists. “There must be some Church in the world; because it is the will of God that he be acknowledged, and his name invoked, in the world. But the Church can be nowhere else than among us, to whom God has entrusted his covenant.” 269 This arrogance was chiefly displayed by the high priests, and by others who had any share of government or authority. The common people were treated by them as profane and “accursed,” (Joh 7:49,) and they looked upon themselves as the holy first-fruits; just as, in our own day, mitred Bishops, Abbots, Canons, Monks, Sorbonnists, and every description of Priests, glorying in the proud title of Clergy, regard the Laity with contempt. This error, of relying too much on the promise of God, John exposes and refutes, by saying that, though God passes by them, he will not want a Church.
The meaning of the words, therefore, is: “God has made an everlasting covenant with Abraham and his seed. In one point you are mistaken. While you are worse than bastards, 270 you imagine that you are the only children of Abraham. But God will raise up elsewhere a new seed of Abraham, which does not now appear.” He says in the dative case, children To ABRAHAM, (τῶ ᾿Αβραὰμ,) to inform us, that the promise of God will not fail, and that Abraham, who relied on it, was not deceived, though his seed be not found in you. Thus from the beginning of the world the Lord has been faithful to his servants, and has never failed to fulfill the promise which he made to them, that he would extend mercy to their children, though he rejected hypocrites. Some imagine, that John spoke of the calling of the Gentiles. This appears to me to be without foundation: but as proud men did not believe it to be possible that the Church should be removed to another place, he reminds them, that God has in his power ways of preserving his Church, which they did not think of, any more than they believed that he could create children out of stones.
Matthew 3:10; Luke 3:9. And now also the axe. After having stripped hypocrites of the covering of a vain confidence, John announces the approaching judgment of God. He had formerly said that, though they were rejected, God would not want a people: and he now adds, that God is just about to drive out unworthy persons from the Church, as barren trees are wont to be cut down. His statement amounts to this, that God has already displayed his power for purifying the Church. The grace of God is never manifested for the salvation of the godly, till his judgment first appears for the destruction of the world: and for two reasons; because God then separates his own people from the reprobate, and because his wrath is kindled anew by the ingratitude of the world. So that we have no reason to wonder, if the preaching of the gospel and the coming of Christ laid the axe for cutting down barren trees, or if the same causes 271 daily advance the wrath of God against the wicked.
Luke 3:10 And the multitudes asked him. A true feeling of repentance produces in the mind of the poor sinner an eager desire to know what is the will or command of God. John’s reply explains, in a few words, the fruits worthy of repentance: for the world is always desirous to acquit itself of its duty to God by performing ceremonies; and there is nothing to which we are more prone, than to offer to God pretended worship, whenever he calls us to repentance. But what fruits does the Baptist here recommend? The duties of charity, and of the second Table of the Law: 272 not that God disregards the outward profession of godliness, and of his worship; but that this is a surer mark of distinction, and less frequently leads to mistakes. 273 For hypocrites labor strenuously to prove themselves worshippers of God by the performance of ceremonies, — paying no regard, however, to true righteousness: for they are either cruel to their neighbors, or addicted to falsehood and dishonesty.
It was therefore necessary to subject them to a more homely examination, 274 if they are just in their dealings with men, if they relieve the poor, if they are generous to the wretched, if they give liberally what the Lord has bestowed upon them. This is the reason why our Lord pronounces “judgment, mercy, and faith,” to be “the weightier matters of the law,” (Mt 23:23,) and Scripture everywhere recommends “justice and judgment.” We must particularly observe, that the duties of charity are here mentioned, not because they are of higher value than the worship of God, but because they testify the piety of men, 275 so as to detect the hypocrisy of those who boast with the mouth what is far distant from the heart.
But it is asked, did John lay this injunction, in a literal sense, on all whom he was preparing to be Christ’s disciples, that they should not have two coats? We must observe, first, that this is the figure of speech which is called a Synecdoche, for under one example it comprehends a general rule. Hence it follows, that we must draw from it a meaning, which corresponds to the law of charity, as it is laid down by God: and that law is, that each person should give out of his abundance to supply the wants of the poor. God does not extort a tax, to be paid “grudgingly or of necessity” by those who, but for that necessity, would have chosen not to pay it: “for the Lord loveth a” willing and “cheerful giver,” (2Co 9:7.) I make this observation, because it is of great consequence for men to be convinced, that the portion of their wealth which they bestow in this manner is a sacrifice pleasing and of good savor to God, — that “with such sacrifices God is well pleased,” (Heb 13:16.)
Those who lay it down as a law, that no man must have any property of his own, not only make consciences to tremble, but overwhelm them with despair. With fanatics of this sort, who obstinately adhere to the literal meaning, it is not necessary that we should spend much time in refutation. If we are not allowed to have two coats, the same rule will apply to dishes, to salt-cellars, to shirts, and, in short, to all the furniture of a house. But the context makes it evident, that nothing was farther from John’s intention than to overthrow the order of a state. Hence we infer, that all that he enjoined on the rich was, that they should bestow on the poor, according to their own ability, what their necessity required.
“Consider to what extent the necessaries of life, which you enjoy abundantly, are wanted by your neighbors, that your abundance may be a supply for their want,” (2Co 8:14.)
But the more liberty that God allows us, we ought to be the more careful not to allow ourselves undue liberty. 276 Let the necessity of our brethren affect us powerfully, and let the bounty of God, which is in our hands, stimulate us to acts of kindness and generosity.
Luke 3:12. And the publicans 277 also came. The publicans are not only exhorted, in general terms, to repent, but the duties peculiar to their calling are demanded: for we know that, besides the general rule of the law, each person ought to consider what is required by the nature of the employment to which he has been called. All Christians, without distinction, “are taught of God to love one another,” (1Th 4:9:) but then there follow particular duties, which a teacher, for example, is bound to perform towards the Church, — a magistrate or prince towards the people, and the people, on the other hand, towards the magistrate, — a husband towards his wife, and a wife towards her husband, — and finally, children and parents toward each other. The Publicans, viewed as a class, were covetous, rapacious, and cruel, and often oppressed the people by unjust exactions. In consequence of this, the Baptist reproves them for those offenses, with which that class was, for the most part, chargeable, when he commands them not to go beyond moderation in exacting tribute. At the same time, we draw this inference, that it is quite as lawful for a Christian man to receive or levy taxes, as for a magistrate to impose them.
In the same way we must judge about war. John does not order the soldiers to throw away their arms, and to relinquish their oath; but he forbids them to pillage the wretched people under the pretense of their duty as soldiers, to bring false accusations against the innocent, and to be guilty of extortions, — all of which crimes the greater part of them were accustomed to practice. These words obviously contain an approbation of civil government. It is a piece of idle sophistry to say, that John’s hearers were ignorant people, and that he gave them nothing more than elementary instructions, which fell very far short of Christian perfection. John’s office was, to make ready a people prepared for the Lord, (Lu 1:17) and there is no doubt that it was entirely and faithfully performed. Those men are guilty of calumny and sacrilege, who slander the Gospel, by declaring it to be opposed to human governments; 278 as if Christ destroyed what his heavenly Father sanctioned. But, without the sword, laws are dead, and legal judgments have no force or authority. Magistrates require not only an executioner, 279 but other attendants, among whom are the military, 280 without whose assistance and agency it is impossible to maintain peace. Still, the object must be considered. Princes must not allow themselves to sport with human blood, nor must soldiers give themselves up to cruelty, from a desire of gain, as if slaughter were their chief business: but both must be drawn to it by necessity, and by a regard to public advantage.
Footnotes
“Qui a a manger, face la semblable.” — “He who hath to eat, let him do the like.”
“Et n' y a rien plus inegal en cest endroit, que de vouloir garder tousjours une mesme egalite.” — “And nothing is more unequal, in this respect, than to wish to maintain always one uniform equality.
“Je res ond uil co oissoit bien quelles gens c’estoyent.” — “I reply, that he knew well what sort of people they were.”
“Davantage, tout le peuple avoit grand interest d'estre advertis quelles gens estoyent les Sadduciens et Pharisiens.” — “Besides, all the people had a deep interest in being warned what sort of people the Sadducees and Pharisees were.”
“Afin qu'il ne leur eschappe aucun mot inconsiderement, et a la volee;” — “that no word may escape them inconsiderately, and at random.”
“Il fait mention du temps avenir, parce que les hypocrites, tandis que Dieu les espargne, desprisent hardiment toutes ses menaces, et ne se resveillent jamais, sinon qu’il frappe dessus a grands coups.” — “He mentions the future, because hypocrites, so long as God spares them, despise boldly all his threatenings, and never awake, till he strikes them with heavy strokes.”
“Si leur repentance est vraye, et si c'est it bon escient qu'ils vienent k luy.” — “If their repentance is true, and if it is in good earnest that they come to him.”
“Par le changement et amendement de vie;” — “by the change and amendment of life.”
“Ils s'endorment toujours en leurs vices, ou s'egayent comme chevaux eschappez.” — “They sleep always in their sins, or indulge in merriment, like horses let loose.”
“D'autant que le Seigneur nous a ordonnez gardiens de son alliance.” — “Because the Lord has appointed us guardians of his covenant.”
“Quum sitis plus quam degeneres.” — “Combien qu' a la verite vous soyez pires que bastards.”
“Ces deux choses mesme;” — “these very two things.”
“Des ceuvres de charite comprises en la seconde Table de la Loy;” — “works of charity included in the second Table of the Law.”
“Non pas que Dieu ne requiere aussi une profession externe de son service et de la crainte de son nom, mais pource que l’autre partie est la marque la plus certaine pour cognoians, et, laquelle vrals on est le moins abuse.” — “Not that God does not require also an external profession of his service and of the fear of his name, but because the other part is the surest mark to know true penitents, and one in which there is less risk of deception.”
“C'est a dire, ou ils ne peuvent pas si aisement tromper.” — “That is to say, in which they cannot so easily deceive.”
“De la crainte de Dieu qui est en l'homme;” — “of the fear of God which is in man.”
“Cependant, tant plus Dieu nous traite doucement, et nous donne de liberte, tant plus faut-il que nous prenions garde a ne nous flatter ou lascher par trop la bride.” — “Yet the more gently God treats us, and the more liberty he gives us, so much the more ought we to take care not to flatter ourselves, or loose the bridle too much.”
“Qui veulent faire accroire qu'elle n'a rouve point les principautes, empires et gouvernements qui sont entre les hornroes; — “who wish to make it believed that it does not approve of the principalities, empires, and governments, which exist among men.”
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