Matthew 3:9

Mat_3:9

Abraham to our father.

Trees marked for falling

I. That Gods test of all moral life is practical, not theoretic, nor circumstantial. His demand is for fruitfulness. Jews could boast:-

1. Their national lineage. The true element in this:

(1) great moral influence descends from a pious progenitor, and more or less imbues our life and feeling;

(2) the traditions of a pious ancestry are precious;

(3) some importance is to be attached to the prayers of a pious ancestry. The untrue element is to think that God will merge all considerations of a personal character. The true conception of a pious ancestry is obligation.

2. Another substitute for fruitfulness upon which the Jews relied was ecclesiastical prerogative.

3. Another substitute upon which they relied was doctrinal orthodoxy.

II. That God puts us upon our probation in respect of these practical things to see whether we will do them or not. (H. Allon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 3:9. And think not to say — Or, as the words, μη δοξητε λεγειν, rather signify, Presume not to say, or, Say not confidently, within yourselves, We have Abraham to our father — As if he had said, Being called upon to bring forth fruits meet for repentance, begin not to obstruct the efficacy of the admonition with those thoughts which are so common among you, that you are secure from wrath by being the children of Abraham. It is almost incredible how great the presumption of the Jews was, on this their relation to Abraham. “Abraham,” says the Talmud, (a book in high repute among them,) “sits near the gates of hell, and does not permit any wicked Israelite to go down into it.” And Justin informs us, that the Jewish rabbins assured them, “That, being Abraham’s seed, though they continued in disobedience to God, and in infidelity, the kingdom of heaven should still be given them.” And it is to be feared that many professors of Christianity build their hopes of salvation on a foundation equally false, depending on their baptism, their knowledge, their orthodoxy, their forms of godliness, their deeds of charity, or their fancied interest in the merits of Christ, while they live in sin, and are lukewarm and negligent in pursuit of that holiness, without which no man shall see the Lord.

For I say unto you — This preface always denotes the importance of what follows: God is able of these stones — He probably pointed to those which lay before them: to raise up children to Abraham — You think that because you are the only Church of God upon earth, and if you were destroyed God would then have no seed of Abraham to show mercy to, and keep his covenant with, therefore judgment shall not come upon you: but mistake not; that God who raised Adam from the dust of the earth, and children to Abraham from the dead womb of Sarah, can, if he please, animate and sanctify these very stones, which are before your eyes, and transform them into children of Abraham; into persons who shall inherit Abraham’s faith and piety, and who, by imitating his obedience, shall become his spiritual seed, to whom the promises made to him shall be fulfilled, and in whom the church shall still subsist, though all you should be destroyed. And he would sooner work such a miracle as this, than he would suffer his promise to fail, or admit you to the blessings of his approaching kingdom, merely because you have the abused honour to descend from that peculiar favourite of Heaven. Thus the Baptist took from those presumptuous men the ground of their confidence, by affirming that God could perform his promises to Abraham, though the whole Jewish nation should be rejected by him; the seed, like the stars for multitude, that was principally intended in the promise, being a spiritual progeny.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

And. An additional warning against any false feeling of security based on natural privileges. As this feeling was common to all Jews, the reference to the larger audience (ver. 7, note) was probably begun here. Think not to say. Not do not think, consider, with a view to saying; but do not think it right to say, do not be of opinion you may say. (Luk_3:8, "Begin not to say) St. Luke deprecates the commencement of such an utterance in their heart; St. Matthew denies its justice. Within yourselves; cf. Est_4:13 (Hebrew). We have Abraham to our father. As it was recognized on all hands that the promise of blessing was made to Abraham and his seed, it is no wonder that many Jews presumed upon their descent from him, "sup, posing,", as Justin Martyr says ("Trypho," that the everlasting kingdom will assuredly be given to those who are of the seed of Abraham according to the flesh, although they be sinners and unbelieving and disobedient towards God." In later times, when the doctrine of merit was more fully established, God could be represented as saying to Abraham, "If thy children were like dead bodies without sinews or bones, thy merit would avail for them" ("Ber. Rabb.," on Gen_10:5:11. middle). In John"s words, on the contrary, we have the germ of the doctrine afterwards Brought out by St. Paul, (e.G. Gal_3:9, Gal_3:29) that not natural descent, but spiritual relationship by faith, leads to inheriting the promises. The argument in Joh_8:39, etc., is closely akin to that presented here. In both passages the Jews lay stress on their origin from Abraham; in both the answer is that morally they are sprung from a very different source (supra, ver. 7, note). But in John 8. the Jews are thinking chiefly of their present state, of not being as sinful as Jesus makes them out to be, while here they are thinking more of the future, that they have no need to take trouble, because promises for the future belong to them. Hence, perhaps, the exact expression, (contrast Joh_8:33) "We have Abraham as father," which brings out the protecting influence of Abraham as still available. For I say unto you (legw ga). The solemnity of the phrase (Mat_6:25, 29 8:11 11:9) lies in the self-consciousness which it implies. The absence of the egw shows that the speaker has no desire to bring out his own personality, (contrast Mat_5:22, etc.) but the message only. That God. Not "the LORD," because

(1) the thought is of power rather than of covenant relationship;

(2) he is about to speak of others than members of the covenant nation. Is able of these stones. These; apodeictic. (Mat_4:3) Some have thought that by these stones John directly means certain Gentiles who were standing near; but it is much mere likely that he points to the literal stones at his feet, and with strong hyperbole says that he who once raised up offspring as the stars for multitude from persons as good as dead, (Rom_4:19) and who had originally made man of the dust of the earth, can (dunatai), with both physical power and moral right, raise out of the very rawest material a new Israel. (cf. Rom_4:17 1Co_1:28, "the things that are not Raise up. The verb employed (egeirw) is, as it seems, not used in the LXX with reference to natural generation, but anisthmi . (cf. Gen_38:8, exanisthmi ; Gen_4:25 Gen_19:32; cf. also Mat_22:24) It is, however, very suitable here, for while anisthmi regards future worth, egeirw specially contrasts a later with an earlier state ( e.g. sleep) in this case the nature of children with the insensibility of stones. Children. The new Israel would possess, not merely Abraham"s privileges, but his nature and character (tekna), in which you to whom I now speak are so deficient.

The subtlety of self-deceptions.

The Jews always were, and still are, remarkable for their pride of race; for their confidence of acceptance with God on the simple ground of their Abrahamic relations. And there was a certain amount of reasonable ground for such pride. The Abrahamic was a privileged race; it did stand in a special covenant with God. But, in a subtle way, this merely outward relationship had come to be used as an excuse for neglecting personal piety. Their relation to God was secure for this life and any other, and therefore all anxiety was removed, personal religious concern came to be regarded as a work of supererogation. Illustrate by the deceptive influence of antinomian tenets. How easily they take on a garb of supreme piety, and yet hide out of sight negligences, and even permitted moral evil! In many subtle ways men try to deceive themselves into the idea that race-relations, formal connections, will suffice to secure their eternal safety. In so many forms men say, "We have Abraham to our father;" all is well. Men are glad to get away from the searching spiritual, from that personal Word of God which is "a discerner of the thoughts and intents of the heart." They can do with general and official relations with God; they cannot do with personal relations. There is a thrill of fear if prophets abruptly say, "Prepare to meet thy God." So they are willing to be deceived. This deception, which John Baptist deals with so scornfully, put on a semblance of piety. Who could take exception to it? And yet the relationship was not necessarily a spiritual one. They are the true children of Abraham who inherit Abraham"s faith. This the classes John reproved did not care to see. Spiritual relationships are the only important relationships. Work out two thoughts.

I Religious self-deceptions provide BODILY OCCUPATIONS AND RELATIONS in place of spiritual ones. Routines, ceremonials, relationships.

II Religious self-deceptions put MAN"S AUTHORITIES IN PLACE OF GOD"S. Ministries of helpfulness man may provide; "dominion over faith" even the great apostle steadfastly refused to claim. R.T.

Vers. 9, 10. The axe at the root.

Here we have an insight into the method of John the Baptist. We see how he led his hearers to repentance. He found them too often soothing their consciences in a false security, and quite blind to the danger that threatened them. So he set to work first to destroy the false security and then to reveal the imminent danger.

I A GREAT DELUSION. (Ver. 9)

1. Its excuse. The Jews prided themselves in their pedigree. They were Abraham"s children, and they expected to be favoured on account of their great ancestor. Glorious promises had been made to Abraham and his seed; the Jews were the seed of Abraham; therefore they concluded that the promises were for them, and that no final harm could come near them. The same delusion is found in those people who comfort themselves with the thought that they belong to a Christian Church, that they are members of a Christian family, that in some way they are included in a Christian covenant, although there is nothing Christian in their character and conduct.

2. Its mistake. There is no such thing as hereditary salvation. The children of a saint will suffer the doom of sinners if they are sinners, quite as much as the children of a sinner; nay, even a worse doom, because their advantages are greater. It is true that great promises are laid up for the children of Abraham; but only they are his true children who have their ancestor"s faith. The Jews could not but admit that the Arabs were children of Abraham, yet they did not extend to them the hope of Abraham"s blessings. It might have been urged that the Israelites cannot perish because, if they were lost, God would not have a people on whom he could fulfil his rear promises to Abraham. This would be to limit the power of God, to forget his resources. If he wanted other children he could raise them from the very stones of the wilderness. He did raise them from the Gentile peoples. We are none of us necessary to God.

II A NEAR DANGER. (Ver. 10) This question of Abraham"s family is not a subject for quiet speculation only. Soon the futility of the theory of the Jews with which they quiet their fears will be apparent. The axe is already lying by the root of the tree. The Roman power that is destined to cut down the Jewish state is close at hand.

1. Its unsuspected presence.

(1) The tree is still standing a great tree, with massive trunk and spreading branches. An imposing presence suggests strength and security.

(2) The tree is vigorous. Its stem is not rotten. But it is bearing no good fruit, and it is cumbering the ground; in these facts is its danger.

(3) The axe is unseen. It lies at the root perhaps hidden among the grasses. Yet the place where it lies suggests utter destruction. We do not see dangers lurking at our feet.

2. Its fatal power. That cold gleam of steel at the root of the tree how frightfully suggestive it is I It is a small thing by the side of the giant of the forest. Nevertheless how soon cart it bring the proud tree crashing to the ground! No one can escape from the keen blows of the axe of God"s judgment.

3. Its merciful warning. Why is the axe laid at the root of the tree? why is it not used at once? Here is mercy in the midst of judgment. The Baptist points to the axe that he may drive his hearers to repentance. Our attention is drawn to it that we may escape though at the eleventh hour. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

3:9 We’re safe: Some had wrongly assumed that, since they were descendants of Abraham, they were exempt from judgment. • A prominent theme in Matthew is how God will create new children of Abraham by bringing the Gentiles into God’s people and removing from his people Jews who reject the Messiah (see 8:11-12; 21:43; 22:1-14; 28:16-20; Rom 4:9-25; Gal 3:6-14, 29).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 3:9. Μὴ δόξητε, think not) The verb δοκῶ, to appear or imagine (in the same manner as φάσκω, to allege or suppose, the particle ὡς, as; and the Latin expressions, præ mefero, to profess; ostendo, to declare; puto, to suppose; videor, to seem; apparet, it appears; species, appearance), sometimes denotes a thing which is true, and at the same apparent; sometimes an empty appearance, which any one presents to himself or others. And thus the meaning in this passage is, “You may indeed say this, in some degree, with truth, but you must not plume yourselves upon it.”[125]—λέγειν, to say) i.e. with safety.—τὸν Ἀβραὰμ, Abraham) as there is no lack of his posterity.—λέγω γὰρ ὑμῖν, for I say unto you) A most solemn formula, employed by a great man, on an occasion of the highest importance.—Cf. Gnomon on ch. Mat 5:18.—δύναται, is able) The Jews supposed that they could not fall utterly away.—ἐκ τῶν λίθων τούτων, from these stones) and from any other material, as He produced Adam from the clod. God is not tied to the law of succession in the Church.—τούτων, these) The stones to which John pointed were perhaps those which had been placed there in the time of Joshua, that they might be for a testimony that the people of Israel had crossed the river Jordan, and entered the Land of Promise, and that they owed the land, not to themselves, but to God. The words sound like a proverbial expression, as well as those in Luk 19:40.—τέκνα, children) i.e. according to the spirit. They were indeed children according to the flesh, who are called nevertheless broods of vipers.

[125] There is nothing that men will not rake together, especially self-justiciaries, in order to claim God as their own, even after they have rejected repentance toward God.—Vers. Germ.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_3:9. Δόξητε] Do not allow yourselves to suppose, do not say to yourselves, 1Co_11:16; Php_3:4.

λέγειν ἐν ἑαυτοῖς] אָמַר בְּלִבּוֹ, cogitare secum. It objectively represents reflection as the language of the mind. Psa_4:5, Psa_10:6. Psa_14:1; Mat_9:21; Luk_3:8; Luk_7:49. Delitzsch, Psych, p. 180 [E. T. 213]. Comp. λέγειν πρὸς ἑαυτόν in Plat. Phaed. p. 88 C.

πατέρα … Ἀβραάμ] The Jews of the common sort and their party leaders believed that the descendants of Abraham would, as such, become participators of salvation in the Messiahs kingdom, because Abrahams righteousness would be reckoned as theirs. Sanhedrin, f. 901: לכל ישראל יש להם חלק לעולם הבא. Bereschith, R. xviii. 7. Wetstein on the passage. Bertholdt, Christol. p. 206 ff. Comp. in the N. T., especially Joh_8:33 ff.

ὅτι δύναται, κ.τ.λ.] God is able, notwithstanding your descent from Abraham, to exclude you from the Messiahs salvation; and, on the other hand, to create and bring forth out of these stones, which lie here around on the bank of the Jordan, such persons as are GENUINE children of Abraham,that is, as Euth. Zigabenus strikingly expresses it: οἱ τὰς ἀρετὰς αὐτοῦ μιμούμενοι καὶ τῆς αὐτῆς αὐτῷ καταξιούμενοι μερίδος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Comp. Romans 4; Rom_9:6 ff.; Galatians 4; Joh_8:39 f. It is an anticipation, however, to find the calling of the heathen here indicated. It follows first from this axiom.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 3:9-10 . Protest and warning . καὶ μὴ δόξητε … τ . Ἀβραάμ : the meaning is plain = do not imagine that having Abraham for father will do instead of repentance that all children of Abraham are safe whatever betide. But the expression is peculiar: do not think to say within yourselves. One would have expected either: do not think within yourselves, or, do not say, etc. Wetstein renders: “ne animum inducite sic apud vosmet cogitare,” with whom Fritzsche substantially agrees = do not presume to say, cf. Phi 3:4 . πατέρα , father, in the emphatic position=we have as father, Abraham; it is enough to be his children: the secret thought of all unspiritual Jews, Abraham’s children only in the flesh. It is probable that these words (Mat 3:9-10 ) were spoken at a different time, and to a different audience, not merely to Pharisees and Sadducees, but to the people generally. Mat 3:7-12 are a very condensed summary of a preaching ministry in which many weighty words were spoken (Luk 3:18 ), these being selected as most representative and most relevant to the purpose of the evangelist. Mat 3:7-8 contain a word for the leaders of the people; Mat 3:9-10 for the people at large; Mat 3:11-12 a word to inquirers about the Baptist’s own relation to the Messiah.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

In your hearts.

The faith of the fathers availeth their unbelieving children nothing at all: and yet for all that God playeth not the liar, nor dealeth unfaithfully in his league which he made with the holy fathers.

Think not that you have any cause to be proud of Abraham.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And think not to say within yourselves, We have Abraham to our father--that pillow on which the nation so fatally reposed, that rock on which at length it split.

for I say unto you, that God is able of these stones to raise up children unto Abraham--that is, "Flatter not yourselves with the fond delusion that God stands in need of you, to make good His promise of a seed to Abraham; for I tell you that, though you were all to perish, God is as able to raise up a seed to Abraham out of those stones as He was to take Abraham himself out of the rock whence he was hewn, out of the hole of the pit whence he was digged" (Isa 51:1). Though the stem speaker may have pointed as he spoke to the pebbles of the bare clay hills that lay around (so STANLEY'S Sinai and Palestine), it was clearly the calling of the Gentiles at that time stone-dead in their sins, and quite as unconscious of it--into the room of unbelieving and disinherited Israel that he meant thus to indicate (see Mat 21:43; Rom 11:20, Rom 11:30).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(9) We have Abraham to (better, as) our father.—The boast seems to have been common, as in Joh_8:33-39, and was connected with the belief that this alone, or taken together with the confession of the creed of Israel “the Lord our God is one Lord” (Deu_6:4), would be enough to ensure for every Jew an admission into Paradise. The “bosom” of Abraham was wide enough to receive all his children. “We have Abraham as our father” was to the Jew all and more than all that “civis Romanus sum” was to the Romans.

Of these stones.—The words were obviously dramatised by gesture, pointing to the pebbles on the banks of the Jordan. In their spiritual application, they are remarkable as containing the germs of all the teaching of our Lord, and of St. Paul, and of St. John, as to the calling of the Gentiles, and the universality of God’s kingdom.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. think not to say] i. e. “Do not persuade yourselves to say,” “be not so proud as to say.” For a similar use of the word see Php_3:4, “If any other man thinketh that he hath whereof he might trust in the flesh.”

We have Abraham to our father] Or, ‘as our father.’ The Jewish doctors taught that no one who was circumcised should enter Gehenna.

of these stones to raise up children] Stones are regarded as the most insensate, the furthest removed from life of created things. May there not be a play on the words banim (children) abanim (stones)?

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And think not to say within yourselves,.... John knew the sentiments of their minds, and the prevailing opinion they had given into, against which he cautions them; as, that because they were Abraham's seed, they were in a state of salvation, in the favour of God, and had a right to all privileges and ordinances: this they trusted in, and boasted of, and would often think of it within themselves, pleasing themselves with the thoughts of it, and speak of it to others;

we have Abraham for our father. The Baptist was aware how ready they would be to object this to him; and therefore prevents their plea from hence in favour of their admission to baptism, by assuring them, that this would have no weight with him, nor give them any right to the ordinance he administered: hence it appears that it is not a person's being born of believing parents that can entitle him to water baptism; or be a reason why it ought to be administered to him: if nothing more than this can be said in his favour, it is a plain case from hence, he ought to be debarred from it. The reason John gives why such a plea as this would be insufficient is,

for I say unto you; I assure you of it; you may depend on it as a certain truth,

that God is able of these stones to raise up children unto Abraham. To "raise up children" is an Hebrew way of speaking, and the same with or to "raise up seed", or a "name" to another, Gen 38:8 and signifies to beget children for another, who are to be called by his name. Some by "the stones" understand the Gentiles, comparable to stones, both for the hardness of their hearts, and their idolatry in worshipping stocks and stones; of and among whom God was able to raise, and has raised up, a spiritual seed to Abraham; who are of the same faith with him, who walk in his steps, and whose father he is: but then it must be supposed, according to this sense, that there were some Gentiles present, since John calls them "these" stones, pointing to some persons or things, that were before him; wherefore I rather think that this phrase is to be taken literally, and that John pointed to some certain stones that were near him, within sight, and which lay upon the banks of Jordan, where he was baptizing; for what is it that the omnipotent God cannot do? He could as easily of stones make men, as make Adam out of the dust of the earth, and then make these men, in a spiritual sense, children of Abraham; that is, believers in Christ, and partakers of his "grace; for if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise", Gal 3:29. So that God stood in no need of these persons, nor had they any reason to boast of their natural descent from Abraham; since this in spiritual matters, and in things relating to the Gospel dispensation, would stand them in no stead, or be of any advantage to them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 9. And think not to say within yourselves] Hypocrites are never without their holes of refuge, out of which they must be ferreted. There are infinite turnings and windings in the heart of man, studious of deceiving itself by some paralogism (παραλογιζομενοι εαυτους, Jas 1:22). Therefore the apostle so often premiseth, "Be not deceived," when he reckons up reprobates, 1Co 6:9; Eph 5:6-8.

We have Abraham to our father] What of that? so had Ishmael, an outcast, -Esau, a castaway, &c. External privileges profit not where nothing better can be pleaded. Nabal, the fool, was of the line of faithful Caleb, Qui implevit post me, " followed me fully," saith God, Num 14:24. Virtue is not, as lands, inheritable. Why should these men brag they had Abraham to their father, when they might have observed that God had raised up of this stone a son to Caleb?

God is able] His power Isa 1:1-31. Absolute, whereby he can do more than he doth. 2. Actual, whereby he doth that only which he willeth. Some things he can do, but will not, as here, and Mat 26:53; Rom 9:18. Some things he neither will nor can, as to lie, to die, to deny himself, 2Ti 2:13; Tit 1:2; Heb 6:18, for these things contradict his essence, and imply impotence. But whatsoever he willeth, without impediment he effecteth, Isa 46:10; Psa 115:3.

Of these stones to raise up children to Abraham] This he could do, though he will not. And yet he doth as much as this, when he takes the stone out of the heart; when of carnal he makes us a people created again, Psa 102:18; when out of a hollow person (one as empty and void of heart as the hollow of a tree is of substance) is fetched out a heart of oak, and of a wild asscolt born, is made a man: see both these similitudes, Job 11:12. It was a strange change that Satan mentioned and motioned to our Saviour of turning stones into bread. But nothing so strange as turning stony hearts into hearts of flesh. This is a work of God’s almighty power, the same that he put forth in raising Christ from the dead, Eph 1:19; (where the apostle, the better to set forth the matter, useth a six-fold gradation in the original), and in creating the world, Psa 51:10; 2Co 5:17. The prophet Isaiah tells us, "that he plants the heavens, and lays the foundation of the earth, that he may say to Zion, Thou art my people," Isa 51:16. And although man’s heart be an emptiness, as in the creation, as herbs in winter, or as a breathless clod of earth, yet that hinders not, saith the prophet.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And think not to say ... - They regarded it as sufficient righteousness that they were descended from so holy a man as Abraham. Compare Joh 8:33-37, Joh 8:53. John assured them that this was a matter of small consequence in the sight of God. Of the very stones of the Jordan he could raise up children to Abraham. The meaning seems to be this: God, from these stones, could more easily raise up those who should be worthy children of Abraham, or be like him, than simply, because you are descendants of Abraham, make you, who are proud and hypocritical, subjects of the Messiah’s kingdom. Or, in other words, mere nativity, or the privileges of birth, avail nothing where there is not righteousness of life. Some have supposed, however, that by these stones he meant the Roman soldiers, or the pagan, who might also have attended on his ministry; and that God could “of them” raise up children to Abraham.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Do not, therefore, wantonly imagine, that the fear of destroying the posterity of this patriarch, and of annulling the promises which God had made to him and to his seed, will hinder Him from punishing you. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

All hypocrites bear up themselves upon something, upon which they promise good to themselves, and a freedom from the judgments of God. The Jews rested much upon their descent from Abraham, as appeareth also from Joh 8:39, by which means they entitled themselves to the covenant, Gen 8:10, extended to his seed as well as to himself, as also to the name of the church, Abraham’s posterity by Isaac being all the visible church which God had upon the earth at that time. It is the great work of ministers to drive hypocrites from their vain confidences. This John doth here; as if he should say, I know what you trust to, you think with yourselves that, because you are the only church of God upon the earth, judgment shall not come upon you, God would then have no seed of Abraham to show mercy to, and to keep his covenant with; but mistake not, God, of stones, if he please, can raise up Abraham a seed. To keep covenant with papists and formalists have much the same presumption, though with this difference, the Jews were the true, the only church of God, these do but arrogate the name to themselves.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. Abraham to our father — Abraham is but poorly the father of a brood of serpents. John warns them that bodily descent will not save them; they will be tried under the severe law of an individual responsibility. Of these stones — Pointing, perhaps, to the stones of the Jordan. In thus sinking the high claims of Judaism, John, no doubt, indicates the coming rejection of the Jewish race.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And say not confidently - The word in the original, vulgarly rendered, Think not, seems here, and in many places, not to diminish, but rather add to the force of the word with which it is joined. We have Abraham to our father - It is almost incredible, how great the presumption of the Jews was on this their relation to Abraham. One of their famous sayings was, "Abraham sits near the gates of hell, and suffers no Israelite to go down into it." I say unto you - This preface always denotes the importance of what follows. Of these stones - Probably pointing to those which lay before them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

9. Think not to say … We have Abraham to our father. They believed that Abraham's race was to be saved, if all else were destroyed. John destroys this refuge of sin. Of these stones. Pointing, perhaps, to the stones of the Jordan. In thus sinking the higher claims of Judaism, John points to the Gentiles, who were to become Abraham's children by faith. (See Gal. 3:29.)

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

9. μὴ δόξητε λέγειν, ‘do not presume to say.’ For this use of δοκεῖν cp. Php 3:4, εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον.

πατέρα ἔχομεν τὸν Ἀβραάμ. The Jewish doctors taught that no one who was circumcised should enter Gehenna.

ἐκ τῶν λίθων. Stones are regarded as the most insensate, the furthest removed from life of created things. May there not be a play on the words banim (children) abanim (stones)?

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9. μὴ δόξητε λ.] Not pleonastic: but, Do not fancy you may say, &c. In Justin Martyr’s dialogue with Trypho the Jew, § 140, p. 230, we read: εἰσὶ δὲ λάκκοι συντετριμμένοι καὶ ὕδωρ μὴ συνέχοντες, οὓς ὤρυξαν ὑμῖν οἱ διδάσκαλοι ὑμῶν αὐτῶν … καὶ πρὸς τούτοις ἑαυτοὺς καὶ ὑμᾶς βουκολοῦσιν, ὑπολαμβάνοντες ὅτι πάντως τοῖς ἀπὸ τῆς σπορᾶς τῆς κατὰ σάρκα τοῦ Ἀβραὰμ οὖσι, κἂν ἁμαρτωλοὶ ὦσι, καὶ ἄπιστοι, καὶ ἀπειθεῖς πρὸς τὸν θεόν, ἡ βασιλεία ἡ αἰώνιος δοθήσεται. The expression λέγειν ἐν ἑαυτοῖς, as similar expressions in Scripture (e.g., Psa 9:6 (27), 11 (32); 13:1: Ecc 1:16; Ecc 2:15 al. fr.), is used to signify the act by which outward circumstances are turned into thoughts of the mind. See Beck, Biblische Seelenlehre, p. 83.

ἐκ τῶν λ. τ.] The pebbles or shingle on the beach of the Jordan. He possibly referred to Isa 51:1, Isa 51:2. This also is prophetic, of the admission of the Gentile Church. See Rom 4:16: Gal 3:29. Or we may take the interpretation which Chrysostom prefers, also referring to Isa 51:1, Isa 51:2: μὴ νομίζετε, φησίν, ὅτι ἐὰν ὑμεῖς ἀπόλησθε, ἄπαιδα ποιήσετε τὸν πατριάρχην. οὐκ ἔστι τοῦτο, οὐκ ἔστι. τῷ γὰρ θεῷ δυνατὸν καὶ ἀπὸ λίθωι ἀνθρώπους αὐτῷ δοῦναι, καὶ εἰς συγγένειαν αὐτοῦ ἀγαγεῖν, ἐπεὶ καὶ ἐξ ἀρχῆς οὕτως ἐγένετο. τῷ γὰρ ἐκ λίθων ἀνθρώπους γενέσθαι ὅμοιον ἦν τὸ ἀπὸ τῆς μήτρας ἐκείνης τῆς σκληρᾶς προελθεῖν παιδίον.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. And think not to say in yourselves, We have Abraham as (our) father: for I say to you, that God is able of these stones to raise up children to Abraham.] Lk. has: “And do not begin to say,” etc. Do not suppose that you can substitute for repentance and good works the plea of descent from Abraham. The divine wrath is about to break in judgement. The Jew will not escape by virtue of his nationality. For a commentary on the idea that membership of the Jewish polity could save from judgement, cf. Rom 2:17-29.

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International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

These stones. Pointing, as he spoke, to the pebbles on the beach of the Jordan.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.