Sermon Cloud

Intro/Opening: 

“Evangelicals generally and the coming generation particularly have adopted to various degrees an ethical code of political civility. This compels them not only to be tolerant of others’ beliefs, opinions, and lifestyles, but more importantly , to be tolerable to others. The critical dogma is not to offend but to be genteel and civil in social relations … [Such[ a religious style … entails a de-emphasis of Evangelicalism's more offensive aspects, such as accusations of heresy, sin immortality, and paganism, and themes of judgment, divine wrath, damnation, and hell.”

John insist on true repentance by exposing its counterfeit - religious hypocrisy and warning of its consequences. 

We will break down 3:7-12 into three main sections and then deal with each one on its own. 

1) Exposure of Religious Hypocrisy (7)

2) Expectation of Genuine Repentance (8-9)

3) Execution of Divine Judgment (10-12)

This morning we will look at verse 7 and the Exposure of Religious Hypocrisy.  What do I mean by Religious Hypocrisy? Those who have a form of religion and religious commitments - even the right religion - but do not know its internal transforming power: “form of godliness, although they have denied its power” (2 Tim. 3:5); “[broad way] that leads to destruction” (Matt. 7:13) - They have a form of obedience, but the wrong heart. They have religion, but they don’t internally hate sin and love righteousness; they lack true humility before God; their religion is more about what they do than who they are; they feel secure in the externals of religion but are ignorant of its internal realities.

This morning we will look at John’s Exposure this Religious Hypocrisy and note two dominate aspects of John’s rebuke: 

1) Religious Hypocrisy Blinds a person to their true condition. 

2) Religious Hypocrisy Puts one in Great Danger of Judgement. 

READ: Matthew 3:5-12. 

First Exposure of Religious Hypocrisy - Hides Behind Religion. 

(7) “but seeing many of the Pharisees and Sadducees coming to him for baptism” 

Vivid picture. You can almost close your eyes and see John amidst the hustle and bustle of the crowds at the Jordan; and hear the loud murmuring and conversations of such a large group; and feel the sense of anticipation and wonder in the air as the continuous line of baptismal candidates were coming to confess their sins and be immersed in the Jordan River. 

In the midst of such a flurry of activity, however, this great prophet of God was not lost in the chaos  but was keenly aware of those who were among the throngs of people. Bears witness to the intensity of his character. 

This was not simply a vocation or show for him, but was a ministry and a mission that flowed out from the passion within his heart; and the passion was born from a realization of the greatness of his task and the One for Whom he had come. 

“Many of the Pharisees and Sadducees coming”

Strikingly, not one or two but “many.” This gives strong testimony to the impact of his ministry. This was no small thing for this group to be coming to be baptized.

The effect of his preaching had gone deep, not only into the hearts of the people but also into the heart of the religious system of the day. So much so, that the religious elite of that establishment felt compelled to come out among the people. Namely, the “Pharisees & Sadducees”. 

Who are these people? 

This is our first introduction to these religious groups, which represent the most significant sects within Judaism. They will also play a key role throughout the gospel account, and be the chief leaders of opposition to the Lord Jesus Christ (22:15). So it is worth a minute to stop and learn a bit about them (**this is a broad picture-we will come across them again).  

Pharisee: The root meaning of the term probably means “to separate” as in those who had separated themselves from the common and religious unclean, unto the Law of God - “lay scholars.” The ancient historian Josephus estimates there were approximately 6,000 Pharisees during the first century. 

Their origin can be traced back to about the 2nd century BC, which This was a significant time in the nation, a time when the Greek culture, which had begun to spread rapidly during the military conquest of Alexander the Great (4^th century), who was as committed to the spread of Greek culture as he was its military might.  

In contrast to the influence of this Greek culture (Hellenism) a group of more pious Jews then known as the Hasidim, developed, which is most known for their participation in the Maccabean revolt around 168 AD.

Maccabean revolt was a reaction of the pious Jews to the paganism forced upon the Jews under the leadership of Antichus Epiphines IV. 

Under the leadership of the aging yet courageous priest Matthais - Jews revolted, were joined by those among the Hasidim and in approximately 3 years proper worship was restored to the temple (Hanukah, “Feast of Lights”).

From the Hasidim there developed three main groups within Jewish nation: 1) Pharisees 2) Sadducees, and 3) Essences. Pharisees were those committed to the Law and sought to adapt and preserve it to the ever changing situations of the nation. There concerns were almost purely religion and not political. The Essences followed the same commitment to the Law, but were more separatist and therefore withdrew into their own communities outside of the Jerusalem (i.e. Qumran) - as such, they did not have a significant role on general culture 

Pharisees became distinguished as a separate group within Judaism that was marked by an exacting obedience to the Law of God. They also, with the scribes, became the official interpreters of the Law. These interpretations became known as the “oral tradition,” and was meant to act as a hedge of protection around the Law so to be careful to protect the commandments. 

However, what was meant to protect the Law developed a status of authoirty equal to the Law. Thus both the Law and the traditions became the “Twin Pillars” of Pharisaism, and the Judaism that developed from it. However, as when anything is added to the sole authority of Scripture, the traditions actually came to take on greater authority than the Law itself. To illustrate this, one Rabbi is recorded as saying,

 “It is more culpable to teach contrary to the precepts of the scribes, than contrary to the Torah itself.” And another said, “He who interprets Scripture in opposition to tradition has no part in the world to come.”  (also, Matt. 15). 

To the Pharisees they themselves were the true standard of Judaism and portrait of those accepted by and pleasing to God. So essentially there were two groups that existed in the land of Israel: 1) those who were the true congregation of Israel (i.e. those obedient to the Traditions and Torah), and 2) those who were simply the “people of the land,” known as the am-haaretz. 

The Pharisees had firm control over the synagogues. Therefore, they by far wielded the most spiritual authority and influence over the people and were basically the architects of the Jewish religion. .

When we meet the Pharisees in the NT we are not meeting a fringe group, but those who represented to the people the very essence of Jewish faithfulness; the epitome of the Jewish religion; zealously committed to the Law of God. (23:1-12) 

We meet a group who are the most theological and doctrinally accurate; affirming authority of the entire OT Scriptures, a strong commitment to the sovereignty and providence of God, a belief in the resurrection (righteous & wicked), and of eternal punishment for the wicked and eternal blessing for the righteous.

 “Sadducees” - 

Claim to be descendants from the priestly line of Zadok, high priest at the time of King David (2 Sam. 8:17; 15:24). They were the High priest and wealthy aristocrats of the time in charge of the temple and its services (Acts 5:17). All Sadducees were priest, but not all priest were Sadducees. 

History: They formed around 200 BC, also from the Hasidim but developed as political opportunist. They were essentially religious pragmatist that in the end were driven by their own self-interest. So, they were the wealthy aristocrats and politicians of the people. However, because their existence was so tied to their political power They ceased to exist in 70 AD with the destruction of the temple.

Theology: 1) Accepted only the Pentateuch and rejected oral law 3) denied the supernatural (existence of angels, resurrection, afterlife, providence - due to God’s lack of interest) 4) Materialistic 5) most conservative - strict observance of the Law 6) believed in freedom of the will. Most man-centered, religious compromisers who were self-preserving pragmatist at heart. Here we have the religious and political leaders of the nation … 

Interestingly, though the Sadducees and the Pharisees were religious and social opponents, they were united in their single opposition and hatred of Jesus Christ (Matt. 16:1ff). 

“coming for baptism by him” - Some (Bruce, Carson) suggest that the Pharisees were not there to receive baptism but to observe and evaluate the ministry of John. NIV “coming to where he was baptizing” ASV ESV KJV “coming to his baptism”

However, John’s comments make little sense unless we see them as coming to participate in his baptism.

“you brood of vipers, who warned you to flee from the wrath to come?” - strong, unexpected, and shocking rebuke to this religiously respected group of men; these keepers and protectors of the pure religion of Israel; even making the effort to come in humility and as an expression of faith, to submit to the preaching and baptism of John. 

Why were they coming? Who knows; but here are three possibilities: 

(1) Reputation - the people respected John, in order to keep in step with the masses they to needed to pay homage. (*no indication that any of the people were first consulting the Pharisees for their approval). 

(2) Legalism - may have considered this simply another step in their self-righteous duty of obeying God’s law and God’s messenger. 

(3) Pride - (would go along with [1]) - maybe wanted to seem spiritual, like they too were under deep conviction, no doubt increasing their reputations as those who were deeply spiritual people. 

But whatever their reasons, John’s rebuke shows it had little to do with true spiritual humility or conviction.

“brood of vipers” - there really is no possible stronger rebuke and stunning accusation that he could have given them. This is not mixing of words. By prophetic insight he is “calling a spade a spade.” 

It would be hard to capture the shock of this rebuke, you can almost hear the gasp of the crowds; followed by a stunned silence of the people, with the thundering rebuke of John still hanging in the air. 

The scene is intense and it is like the rest of the people just fade into the background as all attention is now focused on this group of Pharisees and Sadducees who are called to the mat regarding the sincerity of their profession and motions toward baptism (how different from todays evangelism)!

The term “brood” (gennh,mata) “that which has been produced or born of a living creature - 'offspring, brood, child.'” It has the idea of origin, which in the case means having the same essential characteristics as; sharing the same nature or quality. 

“vipers” - There are at least two main associations they would have immediately made: 

(1) Satan - known as the “serpent of old” the Serpent that was in the Garden. 

This is accusing them of being the offspring of Satan - the deepest and strongest possible rebuke to those who thought themselves to be the very epitome of God’s chosen people; the very essence of righteousness and pure religion and devotion to God. John is saying you are just the opposite, you are the devil’s children and not God’s

The Lord will say the same thing in John 8:39-44! Jesus there tells them that they are “of their father the devil.” 

(2) (Better) The snake itself - dangerous, poisonous, deadly to all who come  in contact with them (cf. 23:15)! Small brown snakes that could easily be mistaken as a branch or twig (Acts 28:3 that bit the apostle Paul as he was gathering wood on the island of Malta).

This equating of a deadly snake to a evil character and heart would have been readily understood. Paul used the same idea, though a different term, in Rom. 3:13 in describing man’s depravity and guilt he said, quoting from the OT, “the poison of asps is under their lips.” (cf. Ps. 140:3 “They sharpen their tongues as a serpent; poison of a viper is under their lips.”). 

The Lord Jesus will use this same phrase to speak of this same group in Matthew 12:33-34. There it is in the context of their having just accused Him of casting out demons by the power of Beelzebul! The Lord then relates the wickedness of their words to the wickedness of their hearts!

Again, Matt. 23:33 the Lord uses the expression again confronting them for their hypocrisy - “You serpents, you brood of vipers, how will you escape the sentence of hell?” 

John then is exposing the true nature and the true character of their religious show. This is absolutely staggering and would have been a shock to both the people and the Pharisees and Sadducees themselves.

 He was not fooled nor impressed by their hypocrisy. What is it that he bases his evaluation of them? The failure to “bring forth the fruit of repentance.” In other words, it was not the evidence of their willingness and even desire to b baptized that confirmed the reality of their profession, but it was the reality and evidence of a changed life. 

Words, strong professions of faith, strong feelings of being right with God, do not confirm the reality of a persons relationship with God - the Pharisees had all of those things to an exceptional degree (cf. Phil. 3) - but it is the reality of a changed life. It is the evidence of obedience, a desire and pattern of submission to the word of God (Rom. 8; Matt. 7; 1 John). 

God is not impressed or moved by religious motions of repentance, or public displays of contrition - but a broken and contrite heart. Many today talk about the sincerity of their salvation, or repentance in terms of the their going down an aisle or being baptized. This is not the evidence of salvation, but it is a humble broken and contrite heart toward ones sin; a desire to confess and forsake sin. John could have baptized them and made them feel very comfortable in their hypocrisy, but he did not. 

Some might say, “How dare he treat them so harshly and directly? Why, he might even drive these sincere seekers away!” The sternness is mercy not arrogance; it is love as opposed to the soft spoken hate of the deceiver.

“There is an astonishing pertinacity, as I have said, in hypocrites; and, until they have been flayed by violence, they obstinately keep their skin.”

The dangerous nature of religious hypocrisy takes the greatest and most direct rebuke precisely because of it blinding and insidious nature, an external forge that whispers comfort at every shout of warning until the threat is no longer a threat but an terrifying reality from which there is no escape, release, or relief for eternity. 

*Religious hypocrisy is so incredibly dangerous because it is so blinding - because it does so much that it right!! It looks so good on the outside to others and often the person themselves. Motivated by pride of appearance, love of praise, fear of humiliation.

The problem and discerning factor is that it emphasize what one does to the exclusion of what one is! A religious hypocrite does and wants to do the right things because they feel secure in them. A regenerate person does the right thing because they have a disposition of righteousness within them. They have an internal desire to conform to God’s character and to turn away from sin. It is an internal reality that is true just as much in the secrecy and hidden quietness of the heart as much as in the presence of men. It has as its foundation a *humility (18:1ff) before God, a settled inward humility that recognizes there relationship with God is by grace through Christ. 

This is a strong exhortation to the church to clearly proclaim the gospel - in both its tragedies and blessings so that men would be taught to fear and not live comfortably in their sin and hypocrisy and so stand before the throne of judgment condemned as religious hypocrites. 

“who told you to flee” - 

“told you” - Who told you that if you simply come out here to submit to baptism in water that you are now safe from God’s judgement against your sin? 

“to flee” -The picture here is that of desert serpents that live in the holes and rocks of the Judean wilderness scurrying and slithering out of their holes because of a fire. It is consistently used to speak of removing oneself from a harmful or deadly situation or circumstance. (10:23; *24:16). 

Matt. 2:13 it is the angels warning to Joseph to “flee to Egypt” because of the wrath of Herod. 

23:33 it is translated “escape” and is in question form, emphasizing the reality of the judgement sentence of hell to the Pharisees who persist in their rejection of Christ. The idea is that there is no escape. 

(C) Religious Hypocrisy Puts one in Great Danger!

What are they to flee from?

“the wrath to come” - note the use of the definite article (th/j ... ovrgh/j) - it is not a general, but a definite and specific wrath.  

“to come” - It is a specific wrath that is at that moment pictured as being in motion and heading for its intended audience. Like guided a missile has been fired, left the chamber, and is currently in flight toward its intended target. Out of the sight of those for whom it is intended, yet inflight and sure of reaching its destination just the same. 

The emphasis is not on the time element but on its certainty - It is unavoidable and inescapable. 

Acts 17: “God has set a day when He will judge the world in righteousness”

It is not something God is considering, or wrestling with but is a settled decision simply waiting for the time of its execution when what has been stored up is finally unleashed. 

There are basically two terms used in the NT for wrath. One refers to a passionate outburst and is most often used in reference to men. The other (ovrgh/j), which is used here and almost exclusively in reference to God’s wrath. It is mentioned here but he will return to it again in 10-12. It is the necessary reaction of a holy God against sin. 

His wrath is not impersonal, but personal (“of God” “His wrath” “of the Lamb”). God’s hatred of sin cannot be divorced from His love of holiness and justice. God’s emotions, however, are not capricious like those of men but are the settled determinations of the sovereign will of an infinite, holy, omniscient, and omnipotent God.  

This term is found only here in Matthew. However, the concept of wrath and judgement is throughout and forms in some ways a key component to the Lord’s own presentation of the kingdom. This is because it’s announcement was rejected. 

That God executes His wrath on sinners is abundantly evident: 

World: Gen. 6-9 (Flood)

Cities: Gen. 19 (Sodom and Gomorrah) 

Men - Nadab & Abihu (Lev 10:2-3)

Israel - Lev. 26:14ff; Deut. 28:15ff - *Captivity Lam. 4:11. 

Nations - Is. 30:27-31; Nahum 1:2; 2:13 (Nineveh). 

It is mentioned several times in the NT:

John 3:36; Eph. 2:3; 5:6 (cf. Col. 3:6) - it is that same wrath that is now abiding (resting) on every unconverted sinner and is soon coming upon all the disobedient. Those outside of a true experience of regeneration, conversion are by their very nature “children of wrath.”

Rom. 2:5 - it is the same settled disposition toward the disobedient and unrepentant that is being stored upon in the heart of God awaiting that preordained day in which it will be unleashed, without mercy and without reserve, on all the rebellious of the earth. 

This is not the passionate outburst, but the settled determination of an infinitely holy who has for the duration of the unrepentant life endured the offenses that were a constant provocation of His holiness. (Rom. 2:5 “storing up”). 

Rom. 5:9; 9:22 - God is patiently awaiting the day of its execution. 

1 Thess. 1:10; 2:16; 5:9 - the wrath that is coming, but from which Christians are spared. 2 Thess. 1:2ff. 

In Scripture, this future final wrath is a key component in what is known as the “Day of the LORD” Wrath of final, 70^th, week of Daniel when God pours out His judgement on men (Rev. 11:18; 14:10; 16:19; 19:15). 

It is associated with the coming, or presence of God, and contains both judgement and salvation - In the OT is associated with the coming of YHWH. In the NT it is associated with the coming of Jesus Christ (1 Cor. 1:8; 2 Thess. 2:1).

A Day that has both a broad and narrow sense. 1) Broad in that it covers both a time of future judgment and blessing, 2) Narrow in its reference to the judgment surrounding and the return of Jesus Christ. 

John expected to see first the judgement. (Mal. 3:1-2; 4:1-6; Is. 11:1-5; 13:6-11 [2:12-21]; Joel 2:28-32).

Includes: 1) Judgement of Nations 2) Discipline & Salvation of Israel 3) Return of Messiah (& establishment of Messianic reign on earth).  

The NT references to this Day focus almost entirely on the aspect of Judgement (1 Thess. 5; 2 Thess. 1; 2 Pet. 3:10). 

It is the time of “Jacob’s distress” in Jer. 30.

Rev. 6:16-17 (“birth pangs” Matt. 24:8) - it is the wrath that the Lord will Himself pour out (John 5:22) on all the earth and all the wicked in the last days. 

“wrath of the Lamb” this is the striking contrast to the first time we heard this statement from the lips of John “Behold the Lamb …” Now the Lamb is no longer the meek and lowly sacrifice gently led to slaughter (Is. 53), but the all glorious, omnipotent, holy, and righteous Lamb who stands not as Savior but as Judge. We get a glimpse of this holy wrath in His twice cleansing the temple (John 2) and His anger (orge) at the hardness of heart of the self-righteous Pharisees. But when He comes in final wrath it will be with both severity and finality. 

POINT: Wrath is coming and you cannot run and hide behind religion - there must be a genuine transaction of repentance. 

The question in the mind of the Jew was how could they as a nation not come, again, under this wrath of God. The answer was to rid themselves of idolatry (chief OT cause of God’s anger) and return again to the Torah. 

Jews, in the day of John the Baptist, and particularly the Pharisees, thought they could escape this wrath through their obedience to the Torah, or more specifically to the Torah and tradition - through the religious motions. John is exposing this as a false assurance and calls them, even as Joel in the OT, to a true heart and whole life repentance and turning back to God without regret. 

God’s call to salvation is as much a call to be saved from as it is to, which is why we learn the most about the doctrine of hell from the lips of the Lord Himself. It is imperative to understand because it is real, and because it brings a proper sobriety to the consequences of the gospel. 

Ecc. 8:11-13 shows that because men do not see God’s wrath now they persist in wickedness, but it is in fact a reality that hangs over the head of all who do not repent. Cf. 2 Pet. 3:3-10. 

To say that we are “saved” has really become meaningless to most in our culture today. Saved from what? This is what they want to know. Bad marriages, bad bosses, dissatisfaction from life, drugs, etc. No, saved from God’s righteous and holy response to sin! This is why a gospel that does not first address the issue of culpability and consequences before a holy God can only produce shallow conversions. 

Wrath is real. Wrath will come. God’s wrath will be satisfied. But this is exactly where the gospel comes in. Jesus Christ came first to bear that wrath Himself! God’s wrath for every sinner who does repent was satisfied on Jesus Christ on the cross where He poured it out without measure on the Lamb of God, who takes away the sin of the world. Is. 53; Rom. 3:25-26; 1 Pet. 2:24; Gal. 3; etc.

This brings us into the heart of the atonement. Why did Christ die? Why did He have to die? Why is He the only way a person can be saved? Because He alone satisfies God’s wrath against sin. God cannot just pass over sin, or He would cease to be holy and cease to be worthy of our worship. God’s holy and intense hatred of sin and His unbreakable standard of justice must be met. It is met in Jesus Christ. 

Jesus Christ satisfied God’s wrath against sin for all who believe in full. There is nothing that can be added to His work on the cross (Rom. 8:1). 

With the knowledge of wrath comes the plea to repentance (Joel 2). But the repentance must be real, it is not just a moment but the settled response of faith by one who has come to see in themselves only that sin and guilt that would rightly elicit the response of divine wrath; and sees in Christ all that would relieve him of his burden and crown him with the grace, mercy, lovingkindness, and hope that only a sin burdened soul can truly understand. 

John’s Exposure of Religious Hypocrisy stands as a warning to us all.  Do not believe the lie that you are safe because you are sitting in church this morning, or because you signed a card or said a prayer one day and can remember the way you felt even to this day, but repent - turn from your sin and embrace Christ and in Him stand justified, sanctified, restored, and forgiven this day so you do not have to fear that day when it will be too late. 

For the righteous, the knowledge of this wrath is to produce holiness, faithfulness, and living for the kingdom of heaven (2 Pet. 3:11-13; cf. Ps. 119:119-120).