Rabanus: He ate locusts and honey, because his preaching was sweet tot he multitude, but was of short continuance; and honey has sweetness, locusts a swift flight but soon fall to the ground.
Remigius: In John (which name is interpreted ’the grace of God,’) is figured Christ who brought grace into the world; in his clothing, the Gentile Church.
Hilary: The preacher of Christ is clad in the skins of unclean beasts, to which the Gentiles are compared, and so by the Prophets’ dress is sanctified whatever in them was useless or unclean. The girdle is a thing of much efficacy to every good work, that we may be girt for every ministry of Christ. For his food are chosen locusts, which fly the face of man, and escape from every approach, signifying ourselves who were borne away from every word or speech of good by a spontaneous motion of the body, weak in will, barren in works, fretful in speech, foreign in abode, are now become the food of the Saints, chosen to fill the Prophets’ desire, furnishing our most sweet food not from the hives of the law, but from the trunks of wild trees.
Ver. 5. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,6. And were baptized of him in Jordan, confessing their sins.
Pseudo-Chrysostom: Having described the preaching of John, he goes on to say, "There went out to him," for his severe life preached yet more loudly in the desert than the voice of his crying.
Chrysostom: For it was wonderful to see such fortitude in a human body; this it was that chiefly attracted the Jews, seeing in him the great Elias. It also contributed to fill them with wonder that the grace of Prophecy had long failed among them, and now seemed to have at length revived.
Also the manner of his preaching being other than that of the old prophets had must effect; for now they heard not such things as they were wont to hear, such as wars, and conquests of the king of Babylon, or of Persia; but of Heaven and the Kingdom there, and the punishment of hell.
Gloss. interlin.: This baptism was only a forerunning of that to come, and did not forgive sins. [Source note: ed. note: Tertullian (de Bapt. 10. 11) S. Jerome (adv. Lucifer. 7) S. Gregory (Hom. in Evang. vii. 3) Theophylact in Marc. ch. i. S. Augustine (de Bapt. e Donat. v. 10) considered that S. John’s baptism gave a sort of suspensive or implicit remission, to be realized in the Atonement; and S. Cyril. Hieros. Cat. iii. 7-9. S. Greg. Nyss. in laud. Bas. t. 3. p. 482. vid. Dr. Pusey on Baptism, Ed. 2. pp. 242-271]]
Remigius: The baptism of John bare a figure of the catechumens. As children are only catechized that they may become meet for the sacrament of Baptism; so John baptized, that they who were thus baptized might afterwards by a holy life become worthy of coming to Christ’s baptism. He baptized in Jordan, that the door of the Kingdom of Heaven might be there opened, where an entrance had been given to the children of Israel into the earthly kingdom of promise.
Pseudo-Chrysostom: Compared with the holiness of John, who is there that can think himself righteous? As a white garment if placed near snow would seem foul by the contrast; so compared with John every man would seem impure; therefore they confessed their sins. Confession of sin is the testimony of a conscience fearing God. And perfect fear takes away all shame. But there is seen the shame of confession where there is no fear of the judgment to come. But as shame itself is a heavy punishment, God therefore bids us confess our sins that we may suffer this shame as punishment; for that itself is a part of the judgment.
Rabanus: Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism.
Rightly also in Jordan, which means their descent, because they descended from the pride of life to the humility of an honest confession. Thus early was an example given to them that are to be baptized of confessing their sins and professing amendment.
Ver. 7. 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?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."
Greg., De Cur. Past., iii, prologue: 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.
Gloss: 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, etc."
Isid. Hisp. Orig. 8. 4: 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 this righteousness.
Sadducee in the Hebrew means ’just;’ for these laid claim to be what they were not, denied the resurrection of the body, and taught that the soul perished with the body; they only received the Pentateuch, and rejected the Prophets.
Gloss: 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, etc."
Remigius: The manner of Scripture is to give names from the imitation of deeds, according to that of Ezekiel, "Thy father was an Amorite;" [[Eze 16:3]] so these from following vipers are called "generation of vipers."
Pseudo-Chrysostom: 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 no burden on us, we will be baptized, and get indulgence for sin. Fools! if ye have eaten of impurity, must ye not needs take physic? So after confession and baptism, a man needs much diligence to heal the wound of sin; therefore he says, "Generation of vipers."
It is the nature of the viper as soon as it has bit a man to fly to the water, which, if it cannot find it, straightway dies; so this "progeny of vipers," after having committed deadly sin, ran to baptism, that, like vipers, they might escape death by means of water.
Moreover it is the nature of vipers to burst the insides of their mothers, and so to be born. The Jews then are therefore called "progeny of vipers," because by continual persecution of the prophets they had corrupted their mother the Synagogue. Also vipers have a beautiful and speckled outside, but are filled with poison within. So these men’s countenances wore a holy appearance.
Remigius: When then he asks, "who will shew you to flee from the wrath to come," - ’except God’ must be understood.
Pseudo-Chrysostom: 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 souls, learn to do well." [[Isa 1:16]]
Was it then David? who says, "Thou shalt wash me, and I shall be whiter than snow;" [[Psa 51:7]] surely not, for he adds immediately, "The sacrifice of God is a broken spirit." If then ye had been the disciple of David, ye would have come to baptism with mournings.
Remigius: 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?’
Aug., City of God, book 9, ch. 5: 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 vengeance, not that god suffers any disturbing affection.
Gloss: If they ye would escape this wrath, "Bring forth fruits meet for repentance."
Greg., Hom. in Ev. 20. 8: 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 sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man’s conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin.
The Jews who gloried in their race, would not own themselves sinners because they were Abraham’s seed. "Say not among yourselves we are Abraham’s seed."
Chrys., Hom. 11: He does not forbid them to "say" they are his, but to trust in that, neglecting virtues of the soul.
Pseudo-Chrysostom: 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, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth.
Rabanus: 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.
Remigius: 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 these stones."
Jerome: He intimates God’s great power, who, as he made all things out of nothing, can make men out of the hardest stone.
Gloss. ord.: It is faith’s first lesson to believe that God is able to do whatever He will.
Chrysostom: 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 like might even how happen.
Rabanus: Otherwise; the Gentiles may be meant who worshipped stones.
Pseudo-Chrysostom: 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.
Jerome: "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.
Rabanus: 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.
Pseudo-Chrysostom: 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 good, or leave undone; so that when they see the axe laid to their root, they may fear and bring forth fruit.
This denunciation of wrath then, which is meant by the laying of the axe to the root, though it have no effect on the bad, yet will sever the good from the bad.
Jerome: 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]]
Greg., Hom. in Ev., 20. 9: 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 tree waiting in patience, it is yet seen what it will do; for each obstinate sinner who here neglects the fruit of good works, finds the fire of hell ready for him. Observe, the axe is laid to the root, not to the branches; for that when the children of wickedness are removed, the branches only of the unfruitful tree are cut away. But when the whole offspring with their parent is carried off, the unfruitful tree is cut down by the root, that there remain not whence the evil shoots should spring up again.