Luke 3:9

What he means by the axe in this passage is the sharp wrath which God the Father brought on the Jews for their wickedness towards Christ and brazen violence. The wrath was brought on them like an axe. To this you may also add the parable in the Gospels about the fig tree. As an unfruitful plant, no longer of the generous kind, it was cut down by God. John does not say, however, that the axe was laid into the root, but at the root, that is, near the root. The branches were cut off, but the plant was not dug up by its root. Thus the remnant of Israel was saved and did not perish utterly.

It is elegantly said, that beareth not fruit, and it is added, good. For God created man an animal fond of employment, and constant activity is natural to him, but idleness is unnatural. For idleness is hurtful to every member of the body, but much more to the soul. For the soul being by nature in constant motion does not admit of being slothful. But as idleness is an evil, so also is an unworthy activity. But having before spoken of repentance, he now declares that the axe lies near, not indeed actually cutting, but only striking terror.

There follows: "For now the axe is laid to the root of the tree. For every tree not producing good fruit will be cut down and cast into the fire." The tree of this world is the entire human race. The axe, however, is our Redeemer, who is held as if by a handle and iron through His humanity, but cuts through His divinity. This axe is now laid to the root of the tree because, although He waits through patience, it is nevertheless seen what He is about to do. "For every tree not producing good fruit will be cut down and cast into the fire," because every perverse person more quickly finds the prepared burning of Gehenna who scorns to produce the fruit of good work here. And it should be noted that he says the axe is laid not beside the branches, but to the root. For when the children of the wicked are taken away, what else is done but the branches of an unfruitful tree are cut off? But when an entire lineage together with the parent is taken away, the unfruitful tree is cut off from the root, so that nothing may remain from which a wicked offspring might grow again.

(ubi sup.) Or we may take it in this way; The tree represents the whole human race in this world, but the axe is our redeemer, who by the handle and iron, as it were, is held indeed in the hand of man, but strikes by the power of God. Which axe indeed is now laid at the root of the tree; for although it waits patiently, yet it is plain what it is about to do. And we must observe that the said axe is to be laid not at the branches, but at the root. For when the children of the wicked are taken away, what is this but the cutting off of the branches of an unfruitful tree. But when the whole family together with the parent is removed, the unfruitful tree is cut off from the very root. But every hardened sinner finds the fire of hell the quicker prepared for him, as he disdains to bring forth the fruits of good works. Hence it follows, Every one then.

"The axe" is the divine judgment that uproots the unworthy from among the living. If, he says, you do not repent, you will be deprived of life. The axe lies "at the root of your trees." By "root" is meant life, as we have said. …

The ax is already laid at the root of the tree. The tree of this world is the entire human race. The ax, however, is our Redeemer, who is held, as it were, by a handle and iron from humanity, but cuts from divinity. This …

Therefore, every tree that does not bear good fruit will be cut down and thrown into the fire. For every perverse person quickly finds the prepared burning of hell, who here scorns to bear the fruit of good work. It should be noted that the …

For now the axe is laid to the root of the tree. Here thirdly is added a threat, which is twofold, namely concerning the present and concerning the future. — As to the threat concerning the present it is said: For now the axe is …

In Matthew he is said to have preached these same things to many of the Pharisees and Sadducees, that came to his baptism ( Matt. iii. 7-10 ); but here he is said to have spoken them to the multitude, that came forth to be baptized of him,

And now also the axe is laid unto the root of the trees,....

We have, in these verses, a specimen of John the Baptist's ministry. It is a portion of Scripture which should always be especially interesting to a Christian mind. The immense effect which John produced on the Jews, however temporary — is evident, from many expressions in the Gospels. The remarkable testimony which our Lord bore to John, as "a prophet greater than any born of woman," is well-known to all Bible readers. WHAT THEN WAS THE CHARACTER OF JOHN'S MINISTRY? This is the question to which the chapter before us supplies a practical answer.

We have, in these verses, a specimen of John the Baptist's ministry. It is a portion of Scripture which should always be especially interesting to a Christian mind. The immense effect which John produced on the Jews, however temporary — is evident, from many expressions in the Gospels. The remarkable testimony which our Lord bore to John, as "a prophet greater than any born of woman," is well-known to all Bible readers. WHAT THEN WAS THE CHARACTER OF JOHN'S MINISTRY? This is the question to which the chapter before us supplies a practical answer. We should first mark — the holy boldness with which John addresses the multitudes who came to his baptism. He speaks to them as a "brood of vipers!" He saw the rottenness and hypocrisy of the profession which the crowd around him were making, and uses language descriptive of their case. His head was not turned by popularity. He did not care who was offended by his words. The spiritual disease of those before him was desperate, and of long standing — and he knew that desperate diseases need strong remedies! Well would it be for the Church of Christ, if it possessed more plain speaking ministers in our days — like John the Baptist. A morbid dislike to strong language; an excessive fear of giving offence; a constant flinching from directness and plain speaking — are, unhappily, too much the characteristics of the modern Christian pulpit. Uncharitable language is no doubt always to be deprecated. But there is no charity . . . in flattering unconverted people, in abstaining from any mention of their vices, or in applying smooth names to damnable sins! There are two texts which are too much forgotten by Christian preachers. In one it is written, "Woe unto you when all men shall speak well of you." Luke 6:26. In the other it is written, "Am I now trying to win the approval of men — or of God?