KJV: 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?
YLT: And having seen many of the Pharisees and Sadducees coming about his baptism, he said to them, 'Brood of vipers! who did shew you to flee from the coming wrath?
Darby: But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them, Offspring of vipers, who has forewarned you to flee from the coming wrath?
ASV: But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the wrath to come?
| Ἰδὼν | Having seen |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: εἶδον Sense: to see with the eyes. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πολλοὺς | many |
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Parse: Adjective, Accusative Masculine Plural Root: πολύς Sense: many, much, large. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Φαρισαίων | Pharisees |
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Parse: Noun, Genitive Masculine Plural Root: Φαρισαῖος Sense: A sect that seems to have started after the Jewish exile. |
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| Σαδδουκαίων | Sadducees |
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Parse: Noun, Genitive Masculine Plural Root: Σαδδουκαῖος Sense: a religious party at the time of Christ among the Jews, who denied that the oral law was a revelation of God to the Israelites, and who deemed the written law alone to be obligatory on the nation, as the divine authority. They denied the following doctrines:. |
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| ἐρχομένους | coming |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural Root: ἔρχομαι Sense: to come. |
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| βάπτισμα | baptism |
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Parse: Noun, Accusative Neuter Singular Root: βάπτισμα Sense: immersion, submersion. |
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| ‹αὐτοῦ› | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| εἶπεν | he said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Γεννήματα | Brood |
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Parse: Noun, Vocative Neuter Plural Root: γένημα Sense: that which has been born or begotten. |
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| ἐχιδνῶν | of vipers |
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Parse: Noun, Genitive Feminine Plural Root: ἔχιδνα Sense: a viper, offspring of vipers. |
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| ὑπέδειξεν | forewarned |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ὑποδείκνυμι Sense: to show by placing under (i. |
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| φυγεῖν | to flee |
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Parse: Verb, Aorist Infinitive Active Root: φεύγω Sense: to flee away, seek safety by flight. |
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| μελλούσης | coming |
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Parse: Verb, Present Participle Active, Genitive Feminine Singular Root: μέλλω Sense: to be about. |
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| ὀργῆς | wrath |
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Parse: Noun, Genitive Feminine Singular Root: ὀργή Sense: anger, the natural disposition, temper, character. |
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Greek Commentary for Matthew 3:7
These two rival parties do not often unite in common action, but do again in Matthew 16:1. “Here a strong attraction, there a strong repulsion, made them for the moment forget their differences” (McNeile). John saw these rival ecclesiastics “coming for baptism” Alford speaks of “the Pharisees representing hypocritical superstition; the Sadducees carnal unbelief.” One cannot properly understand the theological atmosphere of Palestine at this time without an adequate knowledge of both Pharisees and Sadducees. The books are numerous besides articles in the Bible dictionaries. I have pictured the Pharisees in my first (1916) Stone Lectures, The Pharisees and Jesus. John clearly grasped the significance of this movement on the part of the Pharisees and Sadducees who had followed the crowds to the Jordan. He had welcomed the multitudes, but right in the presence of the crowds he exposes the hypocrisy of the ecclesiastics. [source]
Jesus (Matthew 12:34; Matthew 23:33) will use the same language to the Pharisees. Broods of snakes were often seen by John in the rocks and when a fire broke out they would scurry No doubt the Pharisees and Sadducees winced under the sting of this powerful indictment. [source]
Reverse Greek Commentary Search for Matthew 3:7
These same terrible words the Baptist had used to the Pharisees and Sadducees who came to his baptism (Matthew 3:7). But these Pharisees had deliberately made their choice and had taken Satan‘s side. The charge against Jesus of being in league with Satan reveals the evil heart within. The heart “spurts out” (εκβαλλει ekballei) good or evil according to the supply (treasure, τησαυρου thēsaurou) within. Matthew 12:33 is like Matthew 7:17-19. Jesus often repeated his crisp pungent sayings as every teacher does. [source]
Plural, Multitudes. The present participle also notes the repetition of the crowds as does ελεγεν elegen (imperfect), he used to say. Matthew 3:7-10 singles out the message of John to the Pharisees and Sadducees, which see notes for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, Luke 3:10, the publicans Luke 3:12, the soldiers Luke 3:14. [source]
This is the purpose of their coming. Matthew 3:7 has simply “to his baptism.” John‘s metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones).Who warned you? (τις επεδειχεν υμιν tis hepedeixen humiṉ). The verb is like our “suggest” by proof to eye, ear, or brain (Luke 6:47; Luke 12:5; Acts 9:16; Acts 20:35; Matthew 3:7). Nowhere else in the N.T. though common ancient word (υποδεικνυμι hupodeiknumi show under, point out, give a tip or private hint). [source]
The verb is like our “suggest” by proof to eye, ear, or brain (Luke 6:47; Luke 12:5; Acts 9:16; Acts 20:35; Matthew 3:7). Nowhere else in the N.T. though common ancient word (υποδεικνυμι hupodeiknumi show under, point out, give a tip or private hint). [source]
Luke sometimes has ην διδασκων autos in the nominative as unemphatic “he” as here, not “he himself.”Was teaching (ησαν κατημενοι ēn didaskōn). Periphrastic imperfect again like our English idiom.Were sitting by Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come). [source]
Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
Both ὀργὴ and θυμός are used in the New Testament for wrath or anger, and without any commonly observed distinction. Ὁργη denotes a deeper and more permanent sentiment; a settled habit of mind; while θυμός is a more turbulent, but temporary agitation. Both words are used in the phrase wrath of God, which commonly denotes a distinct manifestation of God's judgment (Romans 1:18; Romans 3:5; Romans 9:22; Romans 12:19). Ὁργὴ (not θυμός ) also appears in the phrase the wrath to come (Matthew 3:7; Luke 3:7; 1 Thessalonians 2:16, etc.). Compare wrath of the Lamb (Revelation 6:16). [source]
He had twice already alluded to it (John 1:7. and John 1:15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord‘s ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. When the Jews sent unto him John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase “the Jews” as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent Priests and Levites Sadducees these were. Down below in John 1:24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Matthew 3:7 we are told that the Baptist called the Pharisees and Sadducees “offspring of vipers” (Luke 3:7). Popular interest in John grew till people were wondering “in their hearts concerning John whether haply he were the Christ” (Luke 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. To ask him Final ινα hina and the first aorist active subjunctive of ερωταω erōtaō old verb to ask a question as here and often in the Koiné to ask for something (John 14:16) like αιτεω aiteō Who art thou? Direct question preserved and note proleptic position of συ su “Thou, who art thou?” The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah. [source]
For the old παραδειγμα paradeigma (not in N.T.), from υποδεικνυμι hupodeiknumi to show under the eyes as an illustration or warning (Matthew 3:7), common in the papyri for illustration, example, warning, here only in John, but in James 5:10; 2 Peter 2:6; Hebrews 4:11; Hebrews 8:5; Hebrews 9:26. Peter uses τυποι tupoi (1 Peter 5:3) with this incident in mind. In Judges 1:7 δειγμα deigma (without υπο hupo) occurs in the sense of example. That ye also should do Purpose clause with ινα hina and the present active subjunctive of ποιεω poieō (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the “example” applies to all the relations of believers with each other. It is one that is continually needed. [source]
“We are Abraham‘s seed,” the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Galatians 4:22.). Yes, but the Jews came to rely solely on mere physical descent (Matthew 3:9) and so God made Gentiles the spiritual children of Abraham by faith (Matthew 3:7; Romans 9:6.). And have never yet been in bondage to any man Perfect active indicative of δουλευω douleuō to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. “These poor believers soon come to the end of their faith” (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth. [source]
“Some multitude (or pile) of dry twigs” Laid (επιτεντος epithentos). So genitive absolute again with second aorist active participle of επιτιτημι epitithēmi to place upon. Few things show Paul to better advantage than this incident. By reason of the heat Old word, only here in N.T. Ablative case with απο apo (from the heat). The viper was in a state of torpor in the bundle of sticks. The heat wakened him. A viper (εχιδνα echidna). The old word used by the Baptist of the Pharisees (Matthew 3:7; Luke 3:7) and by Jesus also (Matthew 12:34; Matthew 23:33). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul‘s Bay. But the island now has 1, 200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor (Coronella Austriaca) which still exists in the island may be the “viper,” though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper. Fastened on his hand First aorist active indicative of καταπτω kathaptō to fasten down on with the genitive case. Old verb, here only in N.T. Cf. Mark 16:18. [source]
The old word used by the Baptist of the Pharisees (Matthew 3:7; Luke 3:7) and by Jesus also (Matthew 12:34; Matthew 23:33). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul‘s Bay. But the island now has 1, 200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor (Coronella Austriaca) which still exists in the island may be the “viper,” though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper. [source]
Old word, only here in N.T. Ablative case with απο apo (from the heat). The viper was in a state of torpor in the bundle of sticks. The heat wakened him. A viper (εχιδνα echidna). The old word used by the Baptist of the Pharisees (Matthew 3:7; Luke 3:7) and by Jesus also (Matthew 12:34; Matthew 23:33). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul‘s Bay. But the island now has 1, 200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor (Coronella Austriaca) which still exists in the island may be the “viper,” though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper. Fastened on his hand First aorist active indicative of καταπτω kathaptō to fasten down on with the genitive case. Old verb, here only in N.T. Cf. Mark 16:18. [source]
Rev., much better, who visiteth with wrath. Lit., bringeth the anger to bear. The force of the article it is difficult to render. It may be the wrath, definitely conceived as judicial, or, more probably, as in Matthew 3:7, referring to something recognized - the wrath to come, the well-understood need of unrighteousness. See on Romans 12:19. [source]
Lit., what has been begotten or born. Used of men, Matthew 3:7, A.V., generation, Rev., offspring. Elsewhere of fruits, as fruit of the vine, Mark 14:25. [source]
“These are.” This is Paul‘s astounding doctrine to Jews that the real sons of Abraham are those who believe as he did, “they which be of faith” (οι εκ πιστεως hoi ek pisteōs), a common idiom with Paul for this idea (Galatians 3:9; Romans 3:26; Romans 4:16; Romans 14:23), those whose spiritual sonship springs out of (εκ ek) faith, not out of blood. John the Baptist denounced the Pharisees and Sadducees as vipers though descendants of Abraham (Matthew 3:7; Luke 3:7) and Jesus termed the Pharisees children of the devil and not spiritual children of Abraham (not children of God) in John 8:37-44. [source]
Lit. the wrath which is coming. The wrath, absolutely, of the wrath of God, as Romans 5:9Romans 7:19; 1 Thessalonians 2:16. Sometimes for the punishment which wrath inflicts, as Romans 12:4; Ephesians 5:6; Colossians 3:6. See on John 3:36. The phrase wrath to come is found in Matthew 3:7; Luke 3:7. Coming does not necessarily imply the thought of speedy or imminent approach, but the general tone of the Epistle points in that direction. [source]
Volitive subjunctive aorist of σπουδαζω spoudazō old verb to hasten (2 Timothy 4:9), to be eager and alert (1 Thessalonians 2:17). The exhortation has a warning like that in Hebrews 4:1. That no man fall Negative purpose with ινα μη hina mē and the second aorist active subjunctive of πιπτω piptō to fall. After the same example of disobedience The unbelief is like that seen in the Israelites (Hebrews 3:12, Hebrews 3:18; Hebrews 4:2). υποδειγμα Hupodeigma is a late word from υποδεικνυμι hupodeiknumi (Matthew 3:7) and means a copy (John 13:15; James 5:10). The Israelites set a terrible example and it is so easy to copy the bad examples. [source]
Water in baptism now as an anti-type of Noah‘s deliverance by water. For βαπτισμα baptisma see note on Matthew 3:7. For αντιτυπον antitupon see note on Hebrews 9:24 (only other N.T. example) where the word is used of the earthly tabernacle corresponding Simplex verb (σωζω sōzō not the compound διασωζω diasōzō). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Romans 6:2-6), not actual as Peter hastens to explain.Not the putting away of the filth of the flesh Αποτεσις Apothesis is old word from αποτιτημι apotithēmi (1 Peter 2:1), in N.T. only here and 2 Peter 1:14. υπου Rupou (genitive of ρυπος rupos) is old word (cf. ρυπαρος ruparos filthy, in James 2:2; Revelation 22:11), here only in N.T. (cf. Isaiah 3:3; Isaiah 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews 9:13.). Peter here expressly denies baptismal remission of sin.But the interrogation of a good conscience toward God (αλλα συνειδησεως αγατης επερωτημα εις τεον alla suneidēseōs agathēs eperōtēma eis theon). Old word from επερωταω eperōtaō (to question as in Mark 9:32; Matthew 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate‘s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις τεον eis theon (toward God) be taken with επερωτημα eperōtēma or συνειδησεως suneidēseōs the resurrection of Jesus Christ (δι αναστασεως Ιησου Χριστου di' anastaseōs Iēsou Christou). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans 6:2-6). See 1 Peter 1:3 for regeneration made possible by the resurrection of Jesus. [source]