Exegetical and Hermeneutical Commentary of Luke 3:10
And the people asked him, saying, What shall we do then?
10 14. Answer of the Baptist to the Multitude
10. What shall we do then?] Rather, What then are we to do? Compare the question of the multitude to Peter on the day of Pentecost (Act 2:37) and that of the Philippian jailor (Luk 16:30).
Fuente: The Cambridge Bible for Schools and Colleges
What shall we do, then? – John had told them to bring forth fruits appropriate to repentance, or to lead a life which showed that their repentance was genuine. They very properly, therefore, asked how it should be done, or what would be such a life.
Fuente: Albert Barnes’ Notes on the Bible
Luk 3:10-14
What shall we do then?
Common sense applied to everyday duties
I. JOHN DISCRIMINATES BETWEEN THE EASE-HARDENED, SELFISH, AND SCARCELY REACHABLE PHARISEES AND HIGH-PLACED REPRESENTATIVES OF OFFICIAL JUDAISM, AND THE MULTITUDES (Mat 3:7).
II. HE RISES ABOVE THE PREJUDICES AND ANTIPATHIES OF THE PUBLIC OPINION OF HIS COUNTRYMEN IN A REMARKABLE WAY. Publicans. Soldiers.
III. HE IS EMINENTLY REASONABLE IN HIS REQUIREMENTS. Whilst he counsels the owner of two coats to show the reality of his avowed change of character and new-born life, of which repentance is the sign, he still leaves him one; and the man having food he would not have starve whilst he relieves, or that he may relieve the starving, but share only. There was no communism, no sinking of the individual in the mass, or rights of property in the properties of right. Simply a proof of unselfishness, of caring for others, is set before the first inquirers. He puts his finger unerringly on the besetting sin. When I was in Palestine and Syria, and Asia Minor, and the dominions of Turkey generally, I felt that if to-day a John the Baptist were to have the old question asked him by the pashas and other tax-farmers, his answer would go to the root of the evils that are bleeding to death the entire dominions of the sultan. One gets a glimpse herein of how far-reaching really, though local and personal seemingly, was the Baptists answer and counsel, Extort no more, etc. I can well conceive that some of those who had asked, What shall we do? must have winced under the plain-spoken answer. The answer must have darted like a lightning bolt across the inquirers lives, at once illumining specific acts, and by the immediate encompassing darkness and silence, as John passed to his next group of inquirers, shutting them up to self-examination and self-abasement. The same observation applies to the counsel addressed to the soldiers. They, too, had a besetting sin. The teacher warns them that he knows all about them, and their violent, outrageous, evil ways, when set free from discipline, and on semi-marauding expeditions. And so he sends home to their consciences the brave and needed counsel, Do violence, dec. The last thing demanded all Johns high-hearted courage and fidelity to the truth, to put it so unqualifiedly. Here again, in all probability, if not certainty, he spoke to mens businesses and bosoms. There were secret or more audible complaints, murmurs, accusations. John has heard these, has inquired into them, has come to a conclusion on the matter: and so they get it articulately, and without touch of currying favour: Your wages are sufficient–you are well paid for all that you do–be content. Your mere enthusiast, your mystic, your man preoccupied about his functions and dignities, never would have been thus solid-sensed, thus practical, thus reasonable.
IV. HE IS CONVINCING IN HIS COUNSELS. AS with our Lord (generally) the people, and the publicans, and the soldiers, gave assent and consent by silence. To us, on the first blush of it, Johns advice has the look of a come-down from the molten warnings and accusations that immediately preceded, and out of which the inquiries were born. But their silence showed that to them the counsels were adequate, not trivial; wen to the root of their necessities. They recognized–and we shall do well to follow in their steps–that Christian life is not made up of so-called great things, or evidenced by ecstasies, and high and higher emotion, but is constituted of habitual putting into our walk and conversation, in DEEDS which we profess to know and believe. The most evangelical preacher and teacher may fearlessly answer, as John the Baptist did, every-day and ordinary inquirers, with no fear of not thereby preaching or teaching the gospel. For it was of these very exhortations that it is written, With many other exhortations, therefore, preached he good tidings unto the people. These answers enshrine living principles for all time. To-day, with so much giving out of what we can spare and never feel it, when the very thing is to feel it, we need to be recalled to the first answer, to the gospel fact that our generosity must be after this type, of taking the coat off our back (if need be) to let our brother-man have one, as we still have; and that we are to feed others, not with food different from our own, by paltry gradation of inferior, inferiorer, inferiorest, and a mocking thought, Its quite good enough for the like of them, but with our very own food. It would again overturn tables, ay, in Gods own house, and all through the commercial world and the learned professions, if Johns second answer were but vitalized by present-day acceptance and influence, Extort no more, &c. In different ways and degrees extortion–taking advantage of opportunity and circumstance–is a still wide-reaching sin. You that call yourselves Christians, and haste to be rich, beware! Then, in conclusion, how burning and high-hearted was the third answer–to the soldiers. As Dr. Reynolds put it: There is room to suppose that the answer previously given to the publicans might be regarded by the soldiers as some kind of justification for their own high-handed acts. John tore off the cloak which their professional position was drawing over their selfishness, and he bade them terrorize no one, and bring no vamped-up worthless accusation. The professional soldier of modern times might be offended by such plain speaking. Armed authority is always open to the temptation of working on the emotion of physical fear. (Dr. A. B. Grosart.)
The questions of conscience and the answers of truth
The voice crying in the wilderness had awakened an answering echo in the breasts of the multitudes. The axe which God was already laying at the root of the tree was the Roman Conqueror of the land, and the tree fell when, with great slaughter, Jerusalem was taken, and of her goodly temple not one stone was left upon another. Well might the people tremble as their consciences, quickened from their long lethargy by the stern and powerful preaching of this Elijah of later days, awoke to the sense of their moral and spiritual degradation. For the moment, as often before in their history, this greatly-sinning, though highly-favoured people seemed ready to repent. They listened to Johns burning words, and cried out to him, What shall we do then? It was the right question to ask, if only they had been possessed of the abiding spiritual conviction and the strength of purpose which would have enabled them to turn Johns answers to good account. It was the question of Saul of Tarsus, of the Philippian jailor, of the multitude on the day of Pentecost. And it is the question which every awakened soul must ask, cannot help asking. Three classes came to John with this question. The answers which he returned to them were one and all directed against the vices and temptations peculiar to his questioners as respective classes. Doubtless from our Christian standpoint there is something defective in these utterances. To fulfil all these behests would not, it will be said, make any man a Christian. But it must be remembered that John himself was not a Christian. Great though he was, the least in the kingdom of heaven was greater than he. He was a preacher of righteousness. Upon him, last among men, the mantle of the old prophets had fallen. And his words are the echoes of those which had been spoken so long before: Is not this the fast that I have chosen, &c. (Isa 58:6-7). Johns preaching of repentance was intended to pave the way for the Christian doctrine of the righteousness which comes by faith. And when at length Christianity did come and preach to men, it had something more to say than either John or any of his predecessors, but not one word of that Old Testament inculcation did it unsay, for it had not come to destroy, but to fulfil. Johns words were true, though they were not the whole truth. And the world has not yet grown so wise, or generous, or honest, as to have risen above the need for such moral teaching as this. The answers of John to these conscience-stricken inquirers contain underlying principles suitable to men of all callings, and in all ages, who desire to lead sober, righteous, and godly lives.
I. THE PURSUIT OF ONES SECULAR CALLING AND DAILY OCCUPATION IS NOT INCOMPATIBLE WITH THE DESIRE TO LEAD A RELIGIOUS LIFE. John does not say to these questioners, Quit your callings for others in which you will be less exposed to difficulty and danger; but Do the right thing in the situation in which you find yourselves. Even as Paul wrote to the Corinthians (1Co 7:24), Brethren, let every man, wherein he is called, therein abide with God. While there are some perhaps among the many employments which obtain amongst men, in which no Christian man can consistently engage, for most of us, and for ordinary circumstances, the advice is good and sound, Do not quit your occupation or grow restless and uneasy in it, as if you could not serve God honestly in it as in another. But see to it that you serve God in it, and that meanest duties are done from highest motives.
II. OUR RELIGION OUGHT TO ENTER INTO AND FIND ONE OF ITS GREAT SPHERES OF ACTION IN OUR DAILY LIFE AND BUSINESS. If business is not incompatible with religion, it is only because it is possible for us, and demanded of us, that we infuse the spirit of religion into our businesses. The difference between our Sundays and our week-days to be done away, or at all events lessened, not by degrading Sunday to the level of other days, but by elevating them to its level, in regard to the spirit we breathe, and the principles that govern us, and the consciousness of Gods presence with us.
III. WE MUST BRING THE SPIRITUAL STRENGTH WHICH GOD GIVES US TO BEAR CHIEFLY AGAINST THE TEMPTATIONS TO WHICH WE ARE PECULIARLY EXPOSED. Some of our temptations arise out of our own evil hearts. Others are incidental to existence in a world like this. Against these general onslaughts we have all in common to strive. But there are temptations peculiar to us as individuals, or as members of a certain class–arising from the circumstances in which we are placed, and the positions we hold. It was so with the publicans and soldiers who came to John, and his advice to them was, Oppose yourselves with all your might to the besetments which assail you in your respective callings. And what is true of the peculiar dangers arising from position and circumstance is true also of those which have their origin in personal disposition and temperament. Let us all strive so to live that men shall not be able to point to glaring inconsistencies in our lives–that they may see that our religion is no mere profession, but a living power, which has all our life and thought and conduct under its sway, which can sanctify the trivial round and common task, and transmute the base metal of our ordinary acts and occasions and duties into the gold of the cheerful obedience of loving hearts and consecrated lives. (J. R. Bailey.)
Preaching producing discomfort
I remember one of my parishioners at Halesworth telling me that he thought a person should not go to church to be made uncomfortable. I replied that I thought so too; but whether it should be the sermon or the mans life that should be altered so as to avoid the discomfort, must depend on whether the doctrine was right or wrong. (Archbishop Whately.)
The proof of effectual preaching
Do you not know that a man may be preached to liturgically and doctrinally, and never be touched by the truth, or understand that to which he listens? Suppose I were to preach to you in Hebrew, how much would you understand? Now, when I preach so that a banker, who has all along been sitting under the doctrinal preaching, but has never felt its application to his particular business, feels the next day, when counting his coin, a twinge of conscience, and says, I wish I could either practise that sermon or forget it, I have preached the gospel to him in such a way that he has understood it. I have applied it to the sphere of life in which he lives. When the gospel is preached so that a man feels that it is applied to his own life, he has it translated to him. And it needs to be translated to merchants and lawyers, and mechanics, and every other class in society, in order that all may receive their portion in due season. (H. W.Beecher.)
Powerful preaching
When Massillon preached at Versailles, Louis
XIV. paid the following most expressive tribute to the power of hiseloquence. Father, when I hear others preach, I am very well pleased with them; when I hear you, I am dissatisfied with myself. The first time he preached his sermon on the small number of the elect, the whole audience were, at a certain part of it, seized with such violent emotion, that almost every person half rose from his seat, as if to shake off the horror of being one of the cast-out into everlasting darkness. (Percy.)
Effect of true preaching
It was a beautiful criticism made by Longinus, upon the effect of the speaking of Cicero and Demosthenes. He says the people would go from one of Ciceros orations, exclaiming, What a beautiful speaker! What a rich fine voice! What an eloquent man Cicero is! They talked of Cicero; but when they left Demosthenes, they said, Let us fight Philip! Losing sight of the speaker, they were all absorbed in the subject; they thought not of Demosthenes, but of their country. So, my brethren, let us endeavour to send away from our ministrations the Christian, with his month full of the praise–not of our preacher, but of God; and the sinner, not descanting upon the beautiful figures and well-turned periods of the discourse, but inquiring, with the brokenness of a penitent, What shall I do to be saved?
Giving to the needy
A man doesnt need to be rich before he shows whether he is generous or not. Nor is a mans generosity to be limited to one-tenth of his income. Dividing ones scantiest store with others is a duty, quite as clearly as giving out of ones abundance. A great many wish that they were rich, in order that they might be generous; but unless one gives freely while he has little, he could not give freely if he had much. Generosity often diminishes with ones growing wealth; it never, never, never increases with ones worldly accumulations. And mark you, the giving which tells in Gods ears is giving to the destitute; not giving to friends and relatives who already have something. Most of the holiday giving, and the birthday giving, and the free-hearted and open-handed giving, in this world, is to those who are already well-to-do in life. That is all very well in its way–as a means of pure personal enjoyment; but it is not charity, not any sign of a love toward God. If you would show that you are Gods children, and would do your duty as in Gods sight, let him that hath two coats give to him that hath none, and let him that hath meat do likewise. (H. C. Trumbull.)
Two coats
The Jews of the first century always wore the tunic and mantle or robe. These were the two indispensable garments. As a rule the Jew had at least two complete suits in his possession that he might be able to change often. A man must be very poor to have only one cloak; and yet this is what Christ enjoined on His disciples. According to Lukes Gospel He said one day: If any man would go to law with thee and take away thy cloak, let him have thy coat also. This precept can be understood; a robber would naturally lay hold first of the outer garment. But Matthew puts it the other way: If any man will take thy coat, let him have thy cloak also. Under this form it is harder to understand, and we may well suppose that in transcribing the copyists have misplaced the two words coat and cloak. (E. Stapler, D. D.)
A self-denying gift
People wondered why George Briggs, Governor of Massachusetts, wore a cravat but no collar. Oh, they said, it is an absurd eccentricity, and they said, he does that just to show himself off. Ah! no. That was not the character of George Briggs, Governor of Massachusetts, as I might intimate by a little incident which occurred at Pittsfield, Mass., just after a meeting of the American Board of Foreign Missions. My brother was walking on one side of the Governor, and on the other side of the Governor was a missionary who had just returned from India. The day was cold, and the Governor looked at the missionary and said, Why, my friend, you dont seem to have an overcoat. No, said the missionary, I havent been able to purchase an overcoat since I came to the country. Then the Governor took off his great cloak and threw it around the missionary and said, I can stand this climate better than you can. Governor Briggs did not do anything just to show off. This was the history of the cravat without any collar. For many years before he had been talking with an inebriate, trying to persuade him to give up the habit of drinking, and he said to the inebriate, Your habit is entirely unnecessary. Ah! replied the inebriate, we do a great many things that are not necessary. It isnt necessary that you should have that collar. Well, said Briggs, I will never wear a collar again if you will stop drinking. Agreed, said the other. They joined hands in a pledge that they kept for twenty years, kept until death. That is magnificent. That is gospel, practical gospel, worthy of George Briggs, worthy of you. Self-denial for others. Subtraction from our advantage that there may be an addition to somebody elses advantage. (Dr. Talmage.)
Duty of helping the poor
When a Christian lady once came to Carlyle and asked what she should do to make her life more useful, he replied, Seek out some poor friendless lassie and be kind to her.
The blessedness of giving
One of the best things said by the late George Peabody is this, spoken at a reunion at his native town:–It is sometimes hard for one who has devoted the best part of his life to the accumulation of money to spend it for others; but practise it, and keep on practising it, and I assure you it becomes a pleasure.
The pulpit in politics
What shall we do? each asks in turn. Observe the Baptists method in reply. He was able to answer that question because he had a firm hold of a few fundamental principles–righteousness, equity, love. That was his charm, his power, his resource. He was not political, but he dealt with politicians; nor military, but he dealt with soldiers; nor mercantile, but he dealt with finance; hence we may learn, by the way, the relation of the pulpit to politics. Unless the preacher can raise politics out of the sphere of party spirit, let him keep silence; but when a Government policy infringes on the moral plane, when and where it can be tested by common principles of righteousness, equity, and love, then its policy is as much the preachers sphere of comment as murder, theft, or selfishness. If any Government, e.g., is culpably indifferent for years to the state of Ireland, and can only be roused to activity by Parnellism: when I observe that the Indian budget, upon which hangs the well-being of distant millions, is proverbially discussed by an apathetic group in an empty House: when I see the men of Parliamentary authority combine to crush out the risings of freedom in Egypt with brute force, simply because influential speculators want a high rate of interest for their money on an iniquitous loan–why, it is time to ask, ought the pulpit to keep silence? Certainly not. The policy infringes on the moral sphere, and has to be judged by the same Divine principles to which the Baptist invariably appealed. Aye, and I will go further and say that the temper of political debate is also a matter for pulpit comment. When public time is wasted, crises at home and abroad neglected, and the whole tone of the House lowered because two political gladiators want to have a stand-up fight, and the honourable members are content to form a ring, is such wanton fooling as that in high places not to be arraigned by those who profess to view party conduct by the light of a morality which seems unknown to party politics? (H. R. Haweis, M. A.)
Johns counsels to inquirers
Johns touch was throughout light but firm, and quite infallible in particulars, just because he appealed to simple and universally intelligible principles of right and wrong. Listen to his answer to the people generally. You want to know what to do? Do the right thing now. Theres a man without a cloak, the suns going down, hes over-heated, hell catch fever–youve got an extra wrap, give it him. That woman yonder is fainting for a little food, she was so eager to be baptized she forgot her provision basket–you have more than you want, give her some. To the publican, or portitor, who paid so much to the Government for the right of collecting the taxes, and then got as much more as he could by squeezing the people: You tyrants, you extortioners, every one knows your trade, and is willing to give you your margin of profit; well, dont exact more. To the soldiers: You Jacks-in-office, dont levy blackmail by threatening to accuse innocent persons. Dont use the prestige of the Roman arms to oppress the civilian in the provinces, and dont mutiny and keep striking for higher pay; respect the people whom you ought to protect, and the master whom you profess to serve. This was pretty smart and practical teaching. The man of the crowd could not go home and say that the man of the desert knew nothing about him. He could go home and repent! (H. R. Haweis, M. A. )
Do what you can
The Baptists answer to the question of the people, What shall we do? is exceedingly remarkable if we consider that Johns mission was to prepare the way for Christ. If this question were put to many amongst ourselves, who profess to lead men to Christ, they would answer–You can do nothing. All works of men in your unreconciled state are displeasing to God. You can in no way, by any works of your own, further your own salvation. It is the worst of errors to think so. But the Baptist, filled with the Holy Ghost from his mothers womb, gives an answer implying the very reverse. It is–You must do something. You must do what is in your power. You can, at least, give food and raiment to the poor starving creatures around you. Begin with this. If you begin thus with denying your selfishness, God will soon show you a more excellent way–the way of grace in His Son. But till that Son comes and reveals Himself to you, do what your hand finds to do. Do some good to your fellow-creatures. The way for you to obtain mercy is to be merciful. Now, in saying this, did St. John in the least degree swerve from his mission of preparing the way for Christ by preaching of repentance? No, not for a moment. When the people asked him what they were to do to avoid the wrath to come, it was a plain sign that God had touched their hearts with some degree of repentance, and this repentance was no repentance at all unless it cut at the root of their selfishness, and every unselfish, self-denying act would deepen it. Notice, also, that St. John said this to the masses. Instead of saying to them, You have little to give, and so God will excuse you from contributing, he says to them, Whatever you have that you do not absolutely need, give it. Looked at in this light, the words are very strong, very searching. If they make such a demand on the crowds, what do they make on the few who have abundance of this worlds goods? Of course such words as these of the Baptist are to be understood in the light of common sense: men are not to give, to enable others to be idle. The best commentary on the passage, according to Jerome, is 2Co 8:13-14. (M. F. Sadler, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. What shall we do then?] The preaching of the Baptist had been accompanied with an uncommon effusion of that Spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to inquire what they must do to be saved? They are conscious that they are exposed to the judgments of the Lord, and they wish to escape from the coming wrath.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Although the preaching of the law doth not immediately conduce to work in us faith in Christ, yet mediately it doth, as it brings men to cry out, as those Act 2:37, Men and brethren, what shall we do? or as the jailer, Act 16:1-40, Sirs, what shall we do to be saved? John preaching Gods terrors hath this effect upon the people, they ask him, What shall we do then? The Baptists answer may seem a little strange to those who do not consider, that it amounts to the same with Daniels counsel to Nebuchadnezzar, Dan 4:27, Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; and what John had said, Luk 3:8, Bring forth therefore fruits worthy of repentance. Our Saviour said much the same, Luk 11:41, Give alms of such things as ye have; and Peter commandeth, 1Pe 4:8, Above all things have fervent charity among yourselves; for charity shall cover the multitude of sins. Solomon saith it covereth all sins, Pro 10:12. The peoples question was, What shall we do? What are the fruits meet for repentance, that is, truly indicative of repentance? To this now John answereth, He that hath two coats, let him impart to him that hath none. Which must not be interpreted, as obliging every one that had two coats to give away one; but as instructive of us, that ceremonies and ritual performances, in which that age abounded, would not serve their turn, but true and real good works, relieving the poor to their ability, out of their superfluities, from obedience and love to God; not merely pitying them, and saying to them, Go ye and be ye clothed, or be warmed; not saying Corban, and thinking that would excuse them from relieving their parents, or other poor people, but according to their ability relieving them. John doth not here countenance Anabaptist levelling, he only cautions them against Pharisaical hypocrisy, trusting to external privileges, such as having Abraham to their father, or some ritual and ceremonial performances, while in the mean time they neglected the weighty things of the law, of which Christ hath taught us that mercy is one.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10-14. What shall we do then?toshow the sincerity of our repentance. (Also see on Mt3:10.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the people asked him,…. Not the same as in Lu 3:7 the Sadducees and Pharisees, for they seemed not to be at all affected with, and wrought upon, by the ministry of John; but rather were displeased with him, and turned their backs on him, and rejected him and his baptism; but the common people, that stood by; who hearing John speak of wrath to come, and of repentance, and fruits worthy of it, were filled with concern about these things, and inquire,
saying, what shall we do? either to escape the wrath and vengeance coming on the nation, and also eternal ruin and destruction; and Beza says, that in two of his copies, and one of them his most ancient one it is added, “to be saved”, and so in two of Stephens’s; which confirms the above sense, and makes their inquiry to be the same with the jailor’s, Ac 16:30 or else their meaning is, what are the things we are to do, or the fruits we are to bring forth, the duties we are to perform, in order to testify the truth and genuineness of our repentance? which latter seems most agreeable.
Fuente: John Gill’s Exposition of the Entire Bible
Asked (). Imperfect tense, repeatedly asked.
What then must we do? ( ;). Deliberative aorist subjunctive. More exactly,
What then are we to do, What then shall we do? Same construction in verses Luke 3:12; Luke 3:14. The refers to the severe things already said by John (Lu 3:7-9).
Fuente: Robertson’s Word Pictures in the New Testament
Asked [] . Imperfect tense, indicating the frequent repetition of these questions.
Coats [] . See on Mt 5:40.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the people asked him, saying,” (kai eperoton-c auton hoi ochoi legontes) “And the crowds asked him, repeatedly inquiring,” with convicted conscience, Rom 2:3-6.
2) “What shall we do then?” (ti oun poiesomen) “What then may we do?” Their consciences were pierced regarding judgment to come, so that they responded, even as Felix did, Act 24:25. This is much as the people asked Peter on Pentecost, Act 2:37, and as the Philippian jailer, Act 16:30.
Fuente: Garner-Howes Baptist Commentary
Luk 3:10
And the multitudes asked him. A true feeling of repentance produces in the mind of the poor sinner an eager desire to know what is the will or command of God. John’s reply explains, in a few words, the fruits worthy of repentance: for the world is always desirous to acquit itself of its duty to God by performing ceremonies; and there is nothing to which we are more prone, than to offer to God pretended worship, whenever he calls us to repentance. But what fruits does the Baptist here recommend? The duties of charity, and of the second Table of the Law: (272) not that God disregards the outward profession of godliness, and of his worship; but that this is a surer mark of distinction, and less frequently leads to mistakes. (273) For hypocrites labor strenuously to prove themselves worshippers of God by the performance of ceremonies, — paying no regard, however, to true righteousness: for they are either cruel to their neighbors, or addicted to falsehood and dishonesty.
It was therefore necessary to subject them to a more homely examination, (274) if they are just in their dealings with men, if they relieve the poor, if they are generous to the wretched, if they give liberally what the Lord has bestowed upon them. This is the reason why our Lord pronounces “judgment, mercy, and faith,” to be “ the weightier matters of the law, ” (Mat 23:23,) and Scripture everywhere recommends “justice and judgment.” We must particularly observe, that the duties of charity are here mentioned, not because they are of higher value than the worship of God, but because they testify the piety of men, (275) so as to detect the hypocrisy of those who boast with the mouth what is far distant from the heart.
But it is asked, did John lay this injunction, in a literal sense, on all whom he was preparing to be Christ’s disciples, that they should not have two coats? We must observe, first, that this is the figure of speech which is called a Synecdoche, for under one example it comprehends a general rule. Hence it follows, that we must draw from it a meaning, which corresponds to the law of charity, as it is laid down by God: and that law is, that each person should give out of his abundance to supply the wants of the poor. God does not extort a tax, to be paid “grudgingly or of necessity” by those who, but for that necessity, would have chosen not to pay it: “for the Lord loveth a” willing and “cheerful giver,” (2Co 9:7.) I make this observation, because it is of great consequence for men to be convinced, that the portion of their wealth which they bestow in this manner is a sacrifice pleasing and of good savor to God, — that “with such sacrifices God is well pleased,” (Heb 13:16.)
Those who lay it down as a law, that no man must have any property of his own, not only make consciences to tremble, but overwhelm them with despair. With fanatics of this sort, who obstinately adhere to the literal meaning, it is not necessary that we should spend much time in refutation. If we are not allowed to have two coats, the same rule will apply to dishes, to salt-cellars, to shirts, and, in short, to all the furniture of a house. But the context makes it evident, that nothing was farther from John’s intention than to overthrow the order of a state. Hence we infer, that all that he enjoined on the rich was, that they should bestow on the poor, according to their own ability, what their necessity required.
“
Consider to what extent the necessaries of life, which you enjoy abundantly, are wanted by your neighbors, that your abundance may be a supply for their want,” (2Co 8:14.)
But the more liberty that God allows us, we ought to be the more careful not to allow ourselves undue liberty. (276) Let the necessity of our brethren affect us powerfully, and let the bounty of God, which is in our hands, stimulate us to acts of kindness and generosity.
(272) “ Des ceuvres de charite comprises en la seconde Table de la Loy;” — “works of charity included in the second Table of the Law.”
(273) “ Non pas que Dieu ne requiere aussi une profession externe de son service et de la crainte de son nom, mais pource que l’autre partie est la marque la plus certaine pour cognoians, et, laquelle vrals on est le moins abuse.” — “Not that God does not require also an external profession of his service and of the fear of his name, but because the other part is the surest mark to know true penitents, and one in which there is less risk of deception.”
(274) “ C’est a dire, ou ils ne peuvent pas si aisement tromper.” — “That is to say, in which they cannot so easily deceive.”
(275) “ De la crainte de Dieu qui est en l’homme;” — “of the fear of God which is in man.”
(276) “ Cependant, tant plus Dieu nous traite doucement, et nous donne de liberte, tant plus faut-il que nous prenions garde a ne nous flatter ou lascher par trop la bride.” — “Yet the more gently God treats us, and the more liberty he gives us, so much the more ought we to take care not to flatter ourselves, or loose the bridle too much.”
Fuente: Calvin’s Complete Commentary
(10) And the people asked him . . .The questions that follow are peculiar to St. Luke. They are interesting as showing that the work of the Baptist was not that of a mere preacher of repentance. Confession of sins followed naturally on the part of the penitents; that was followed, as naturally, by guidance for the conscience. St. Luke, as a physician of the soul, may well have delighted to place on record this example of true spiritual therapeutics.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10-14. We have here a most interesting fragmentary passage, furnished by Luke alone, of the manner in which John strikes at the sins of the times for the purpose of setting things in order for Messiah by reformation. He had bidden the multitude, in Luk 3:8, to bring forth fruits meet for repentance under penalties prescribed in Luk 3:9. In Luk 3:10 they ask him, What shall we do then? that is, as works meet for repentance in order to avoid the threatened wrath. John replies to each question by pointing them to their besetting sins, and enjoining reformation to test the sincerity of their repentance. There is nothing so purely legal in all this as Olshausen represents. There is law in all gospel, and there is gospel in the law. Though the atonement had not been made in the Old Testament times, yet sin was forgiven through the forbearance of God, in view of the atonement. Hence the faith in the Messiah to come as the remitter of sin was mingled with the repentance of John’s dispensation, and it had power to save, when genuine, in its time and kind. The genuineness was to be tested by the bringing forth works meet; that is, by the reformation of sins as prescribed in John’s preaching.
John’s preaching is here given as addressed to three classes: the people, the publicans, the soldiers.
John Is Approached By Jews, By The Outcasts And by Soldiers (3:10-14).
‘And the crowds asked him, saying, “What then must we do?”
The crowds were moved and asked what they could do about it. John’s reply is straight and practical. He does not just tell them to be more thoughtful unselfish and considerate (which he might have done) he lays on the line examples of how they can be so. (He could have said, You must love your neighbour as yourself’, but instead he applies it practically).
Individual counsel to the people:
v. 10. And the people asked him, saying, What shall we do then?
v. 11. He answereth and saith. unto them, He that hath two coats let him impart to him that hath none; and he that hath meat let him do likewise.
v. 12. Then came also publicans to be baptized, and said unto him, Master, what shall we do?
v. 13. And he said unto them, Exact no more than that which is appointed you.
v. 14. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
The preaching of John did not remain without its effect upon the people. Some there were that were struck in their hearts, and who now became perplexed penitents. They accepted the rebuke of John in all meekness, they acknowledged their sins, but they were at a loss as to the manner in which they should now give evidence of their change of heart; they needed lessons in sanctification. And so John makes the application of the Law in their individual cases. The great fault of the people in general was their grasping meanness. If they had merely discouraged promiscuous begging due to laziness, they would have acted laudably. But they were mercenary and grasping, and therefore John teaches them that they should be willing to share with the needy, Isa 58:3-6; Dan 4:24. To help the poor with clothing and food is not only well-pleasing to God, but under circumstances may become a matter of duty demanded by the worship of Him. Mat 10:42. The publicans also felt the justice of John’s general rebuke and submitted the question as they came to be baptized: Teacher, what shall we do? Their sin was covetousness, greed and therefore overreaching and fraud. To them he gave instructions not to exact payment in excess of the fixed duty. This was a comparatively easy matter for them, since the system permitted graft on a wholesale scale, and it was nothing unusual for a publican to amass a fortune. This they could not continue if their repentance was sincere; a hint to the grafters of our day, not to mention, food profiteers and other pirates that ply their trade under the guise of legitimate business. The last class whom John gave special instructions were soldiers, probably such as mixed with the people out of curiosity or were sent down by the authorities in anticipation of trouble. Upon their question as to their proper behavior under the circumstances, John gives them instructions to extort neither by force nor by fraud, by misrepresentation, and to be satisfied with their wages. In the work of their calling, the temptation to bully the people, and to receive bribes and hush-money, was very great, Mat 28:12. They extorted money by intimidation in the case of the poor, they obtained money by acting as informers against the rich. John’s words were a lesson for each one to consider his own station according to the Law of God.
Luk 3:10. What shall we do then? , the same word as that used in Luk 3:8 and rendered bring forth; and consequently it should be translated in the same manner, to make the propriety of the reply more conspicuous.Bring forth therefore fruits, Luk 3:8.Ver. 10. What fruits shall we bring forth?
Luk 3:10-11 . Special instructions on duty as far as Luk 3:14 peculiar to Luke, and taken from an unknown source.
] in pursuance of what was said Luk 3:7-9 .
] (see the critical remarks) is deliberative . On the question itself, comp. Act 2:37 ; Act 16:30 .
] namely, a .
] not: “qui cibis abundat,” Kuinoel, following older commentators. The demand of the stern preacher of repentance is greater; it is that of self-denying love , as it is perfected from the mouth of Jesus in the Sermon on the Mount.
DISCOURSE: 1481 Luk 3:10-11. And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
IN order to understand the true meaning of any part of Scripture, the strictest attention must be paid to the context. If this rule be not observed, there is scarcely any thing which may not be sanctioned by the inspired volume; and the most contradictory positions may appear to stand on equal authority. Suppose, for instance, the question in our text be taken, as other apparently similar questions must be taken, namely, as an inquiry into the way of salvation; we shall make John the Baptist return an answer directly contrary to the whole tenour of the Gospel. When the gaoler asked Paul and Silas, What he must do to be saved? they answered, Believe in the Lord Jesus Christ, and thou shalt be saved [Note: Act 16:30-31.]. This is the only true answer that can be given to that question; for there is no other name under heaven given among men whereby we can be saved, but the name of Jesus Christ [Note: Act 4:12.]. But if we look into the context, we find that John the Baptist had been preaching the baptism of repentance for the remission of sins [Note: ver. 3.]; or, in other words, had been preaching salvation by Jesus Christ, exactly as the Apostle Peter, and indeed all the Apostles, did on the day of Pentecost [Note: See the peoples inquiry, and Peters answer, Act 2:37-38.]. Then, seeing multitudes coming to him for baptism, and apprehending that the great majority of them were taking up a profession of religion upon very light and erroneous grounds, he cautioned them strongly against a presumptuous confidence on the one hand, or an unproductive and hypocritical profession on the other; and exhorted them, if they would not experience the fate of a barren tree, to bring forth fruits worthy of repentance [Note: ver. 79.]. In reply to this, the people ask, What shall we do? That is, What fruits shall we bring forth, in order to evince our sincerity [Note: See the Greek, ver. 810. This will remove all doubt: for they adopt the very same term as John had used.]? And the direction which John gives them, is an answer exactly suited to the occasion: it is to this effect; If you would approve yourselves sincere and upright in your profession of faith in the promised Messiah, shew forth your faith by your works, and, above all, by an abounding exercise of love.
Having thus prepared our way by a view of the context, and having ascertained what the Baptists design was in giving the people the direction in our text, we shall proceed to the more distinct consideration of his answer, and shall open to you,
I.
Its import
It is manifest that the direction given by him is figurative, and therefore not to be taken in its strict and literal sense. But we must not therefore imagine, that we are at liberty to disregard it, as though it had no force at all. There can be no doubt but that the Baptist intended to inculcate a very tender compassion towards our indigent fellow-creatures, and a very enlarged exercise of liberality for their relief. To obtain, with as much precision as the subject is capable of, the true import of his words, we shall adduce from other parts of Scripture, but especially from the writings of the same Evangelist,
1.
Some other passages of similar tendency
[First, we shall notice one or two that are also figurative [Note: Luk 12:33-34; Luk 14:12-14.] There can be no doubt but that these require a very high degree of liberality to the poor, since they were actually practised in their strictest sense by the first Christians [Note: Act 2:44-45; Act 4:32-37.] From these we may turn to others that are more plain [Note: Luk 6:38; Luk 11:41.] What an accumulation of words is there in the former of these passages to encourage our compliance with the precept; and what a gracious benediction in the latter! To the rich there is an especial charge given to be bountiful [Note: 1Ti 6:18-19.]; but it is not to them only that this duty belongs; but to those also who gain a daily subsistence by their manual labour [Note: Eph 4:28.]. To all, according to their ability, it equally appertains; for, on the foresight of a dearth in Juda, all the disciples of Antioch, every one according to his ability, contributed instantly to their relief [Note: Act 11:28-30.].]
2.
Some examples which are set forth for our imitation
[That of Zaccheus is particularly to our purpose, because he was just converted to the faith of Christ, and because our blessed Lord himself acknowledged this heavenly disposition to be an evidence of his having actually obtained acceptance with his God [Note: Luk 19:8-9.] But the example of the Macedonian Churches is yet more pertinent; because it is an example, not of an individual, but of whole Churches; and those, not in a state of ease and opulence, but of great affliction and deep poverty; and because it is expressly set forth for the imitation of others, who are called upon to imitate it, in order to prove the sincerity of their love to Christ [Note: 2Co 8:1-4; 2Co 8:8-9.]. By carefully comparing these several passages, we see clearly what our duty is: we are not required to burthen ourselves in order to ease others, but so to participate their burthens that they may partake of our ease [Note: 2Co 8:13-14.]: thus to bear one anothers burthens is eminently to fulfil the law of Christ [Note: Gal 6:2.].]
Having thus marked the import of the injunction in our text, we proceed to shew,
II.
Its reasonableness
The whole of Gods law is good, and the service it requires is reasonable. But the duty enjoined in our text, though arduous to a selfish mind, is particularly reasonable. For consider,
1.
What obligations we owe to God for the superior comforts which we enjoy
[It is God who assigns to all their lot, not only in respect to the situation in which they are born [Note: Act 17:26; Act 17:28.], but in all the changes, whether prosperous or adverse, which they experience through life [Note: 1Sa 2:6-7.]. Whatever therefore we have above others, it is God alone who has made us to differ [Note: 1Co 4:7.]. And how eminently is this the case with respect to the ravages of war which during these last twenty years have desolated almost the whole of Europe, but have never reached our happy land! Compare our state with that of a great part of Germany at this present moment [Note: This Sermon was preached in 1814, on occasion of a collection for the relief of the most grievous distresses in Germany.], and then say, whether a compassionate regard for our suffering fellow-creatures be not called for at our hands, and whether such an expression of it as our text requires, be at all unreasonable? Methinks, it is not possible to have even the most indistinct view of our obligations to God, without saying from our hearts, What shall I render unto the Lord for all the benefits that he hath done unto me?]
2.
What we ourselves should desire, if we were reduced to the state in which myriads of our fellow-creatures now are
[It is not easy to place ourselves in the situation of persons of whom we hear only by report: but yet we may conceive what we ourselves should desire, and what we should think reasonable, if we were perishing with cold and nakedness and hunger, whilst others, embarked in the same cause with ourselves, were exempt from those sufferings, and were enjoying comparative ease and affluence. Should we not wish them to stand forth for our relief? Should we not think it reasonable, that their exertions should rise in proportion to our necessities, and that they should almost literally fulfil the precept in our text, the man who had two coats imparting to us who had none, and that he who had meat should do likewise? Let us adopt for our principle the golden rule, and Do unto others, as we would they should do unto us.]
3.
What our blessed Lord and Saviour has done for us
[This is the consideration which St. Paul himself suggests in reference to this very point [Note: 2Co 8:9.]. O consider, how rich he was in the possession of his Fathers glory; and how poor he became, not having so much as a place where to lay his head, but dying under the curse that was due to our sins. Consider too what his object was; namely, that we, who deserved to be in hell without a drop of water to cool our tongues, might through his poverty be rich, and possess all the glory of heaven. Does such love as this require no return? When this very Saviour tells us, that what we do unto the least of his brethren, he accepts as done to himself, shall we think any requisition hard, or any sacrifice too great? Truly, not only our property, but even our life itself, may well be sacrificed for him [Note: 1Jn 3:16. Act 21:13.]; and we should account ourselves happy in proportion as we have an opportunity to advance his glory in the world.]
But instead of dwelling any longer on the general reasonableness of this precept, we will proceed to notice,
III.
Its suitableness to the present occasion
[Rarely, if ever, has greater occasion for charitable exertions existed than at present [Note: Here the particular occasion should be opened at considerable length.] Now therefore we might justly call upon you to comply with our text almost in the literal sense. But, waving that, we must urge you to adopt the principle that is there inculcated and to bear in mind, that he who soweth sparingly, shall reap also sparingly, and he who soweth bountifully shall reap also bountifully. Let every man do according as he is disposed in his heart, not grudgingly or of necessity; for God loveth a cheerful giver [Note: 2Co 9:6-7.]. Do not however forget the important distinctions with which we began the subject. It is to glorify Christ, and to shew the sincerity of your love to him, that we invite you;not to purchase heaven by your alms. Bear that in mind; and God will not forget it in the day of judgment.]
DISCOURSE: 1482 Luk 3:10-14. And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
WHATEVER want of human learning men may feel, they are, for the most part, well satisfied with their attainments in religious knowledge. If they are conscious of some faults, they do not suspect any want of just information, but only a defect in practising what they already know. But when persons begin to see their guilt and danger, they find that they need to be instructed in the very first principles of religion; and they are glad to make inquiries, which formerly they would have utterly disdained. This was the effect produced by the ministry of John the Baptist. The Scribes and Pharisees, being filled with self-conceit, rejected his word, and represented him as no better than a demoniac: but multitudes of others came to him with great solicitude, not to obtain answers to any speculative questions, but to ask, What they must do, to escape the wrath which he had so forcibly set before them. I.
His answers to their inquiries
Those who successively applied to him, and to whom he gave his answers, were,
1.
The people
[As these must of necessity comprehend a great variety of characters, the Baptist gave his answer generally, so as to strike at the characteristic evil of our fallen nature, selfishness. The natural man lives neither for God nor for his fellow-creatures, but for himself alone. If he has great superfluities, he may without any difficulty give something to the poor and indigent: but if he has little more than bare necessaries, he feels little, if any, responsibility for the use of them, and is chiefly occupied in making them subservient to his own comfort. From this selfish disposition innumerable evils proceed: indeed, it lies at the root of almost all evil. Hence the Baptist set himself in the first place to counteract it; and recommend in its stead the universal exercise of liberality and compassion. 2.
The Publicans
[The publicans were persons appointed under the authority of the Roman government to collect the taxes; and so odious was the office among the Jews, that few who had any regard for their own characters, would undertake it. Hence it was executed very generally in an unjust and oppressive manner; insomuch that the office, which was at first hated only on account of its evincing the subjection of the Jews to a foreign yoke, became proverbially infamous on account of the conduct of those on whom it was conferred. 3.
The soldiers
[The grace of God, which nothing can withstand, had reached the hearts of some of these: and they too made similar inquiries. To them also did the Baptist make a similar reply. Unfavourable as the life of a soldier is to the cultivation of piety, he did not tell them to get their discharge, but cautioned them against the evils incident to their profession. From their very education and mode of life, they are apt to disregard the feelings of men, and to injure or insult those who do not immediately comply with their wishes. In that age and country, it was also common for them to turn informers, that by false accusation they might share the fines that might be levied, or obtain bribes for exercising a pretended forbearance. Discontent and mutiny too were evils to which they were in general prone. II.
The suitableness of them to the occasion
Certainly at first sight they appear defective, not to say, erroneous: for it never can be admitted for one moment that the correcting of those habits would procure everlasting salvation: such a reformation could make no atonement for their past sins, nor could it in any way supersede the necessity of believing in Christ. To understand the matter aright, we must consider what the import of their inquiries was, and what was the Baptists more immediate office. John had told them all to bring forth, (the word means, do,) to do fruits meet for repentance. They immediately inquire, each for himself, what are the particular things which they must do [Note: .]; that is, what they must do to evince the sincerity of their repentance? This is the question to which all his answers were directed. If it be thought that he should have begun to preach Christ unto them, I answer, This was not his office, at least, not in the plain specific way in which the Apostles preached Christ on the day of Pentecost: he was rather to prepare the way of the Lord; and therefore he preached only the baptism of repentance [Note: Luk 3:3-4.]. Bearing these things in mind, his answer will be found precisely suited to the occasion. They were calculated to impress upon their minds the following truths:
1.
Evil habits are an obstacle to the reception of the Gospel
[Who does not see that the indulgence of their respective sins was calculated to blind their eyes and harden their hearts? Are persons, at the very time that they are addicted to the grossest immoralities, in a state fit to receive instructions in the sublime doctrines of the Gospel? Must not every word of it appear foolishness unto them? What was the effect produced on the worldly-minded Pharisees, when our Lord spoke of making to ourselves friends of the unrighteous mammon? We are told, the Pharisees, who were covetous, heard all these things; and they derided him [Note: Luk 16:14.]. And does not daily experience shew, that there must be a certain preparation of mind for the due reception of truth? If you cast the best seed that can be procured into land not broken up, but overgrown with briers and thorns, will you expect a harvest? So, if persons be not sufficiently convinced of the evil of their ways as to be willing to reform them in matters which unenlightened reason would condemn, there can be no hope that they will improve aright the sublimer truths of revelation.
The Baptists answer then was precisely what you would give to a man who by continued drunkenness had brought on a fever: I can recommend you to a physician, whose prescriptions will infallibly cure you; but it is in vain to go to him, if you do not determine to put away your habits of intoxication.]
2.
The putting away of besetting sins is an indispensable evidence of our sincerity
[The people professed to be penitent, and asked what they must do to prove it. Now can any one imagine that they could be sincere, if they were not willing to change their lives? What is repentance? It is not a mere sorrow for having subjected ourselves to Gods displeasure; for then the devils, and those who have died in their sins, would be as great penitents as any: but repentance implies a hatred of sin, and a determination to forsake it: and consequently, the Baptists injunctions afforded the people a proper test, whereby to ascertain the truth of their professions. If we at this day heard any one expressing a desire after salvation, and were informed that, notwithstanding the plainest warnings, he still held fast his iniquities, and would not part with them; should we give him credit for sincerity? No: we should tell him at once, that all his professions were mere hypocrisy, and that whatever he might pretend respecting a dependence on Christ, he would only deceive his own soul.]
3.
The following of the light we have, is a good preparative for more light
[A man brought out of a dungeon cannot bear at once the full blaze of the meridian sun; he must be brought to it by degrees: so neither can we hear at once the bright effulgence of Divine truth. Our blessed Lord told his Disciples, that he had many things to say unto them, which they were not at that time able to bear: and he spoke the word in parables, as the people were able to hear it. St. Paul adopted the same method of apportioning to his people his instructions according to their respective capacities; giving milk to babes, and strong meat to those who were of full age. Had he not attended to this rule, he would have produced the same effects as would follow from a wrong administration of corporeal food; he would have destroyed those whom he designed to nourish: whereas by a more judicious conduct, he trained up the children for stronger food and higher attainments. Thus the Baptist directed his hearers to cultivate the acknowledged duties of humanity, honesty, and contentment: that in the exercise of these duties, they might gain a deeper insight into the evil of their past ways, and a fuller preparation of heart for a due reception of the Gospel.]
Let us learn then from hence, The importance of ministerial fidelity
[People in general love to have a minister who will prophesy unto them smooth things and prophesy deceits. But what will be the end of such things? If the blind lead the blind, shall they not both fall into the ditch? It may be painful to us to hear the truth, when we are called to pluck out a right eye, and to cut off a right hand: but it is better far that we should be informed of our danger, than that we should be left to involve ourselves in irremediable ruin We are told that many of the publicans and harlots actually repented, and became partakers of the kingdom of heaven. Did not they bless him? And will they not continue to bless God for him to all eternity? Do not then be grieved, if your minister lay his axe to the root of your sins, if he cry aloud, and spare not. It is his duty to do so; and if he forbear to warn you, your blood will be required at his hands. He must not use flattering words; but must commend himself to every mans conscience in the sight of God. It is in that way only that he can deliver his own soul, or hope to save the people committed to his charge.]
2.
The need of mortifying our besetting sins
[Every man has some sins to which he is more particularly addicted, or, at least, to which he is more exposed. His age, his situation, his employment in life, have some peculiar snares, against which he ought to guard. Every one therefore should inquire, what are the dangers to which he is more especially exposed. Persons advanced in life should examine themselves respecting querulousness: men of business should maintain a jealousy respecting worldliness and the frauds of trade: young people should watch over the vanity of their minds, and the violence of their passions. In short, the inquiry of every one should be, what have I to guard against? What have I to do? What are the chief obstacles to my advancement in religious knowledge, and to my attainment of everlasting happiness? Happy indeed would it be, if we were thus intent, every one on his own particular case! and happy would it be, if, having found out our besetting sins, we could say with the Psalmist, I have kept myself from my iniquity! Doubtless there is much beyond this: this is only the threshold of the sanctuary: but it is a threshold which we must pass over, before we can get within the veil. It is not our concern at present to expatiate upon the Divine life, as it is experienced by the advanced Christian: we are now only preaching, like John, the baptism of repentance; reserving to other occasions the fuller delineation of the Gospel salvation. But we shall have attained no trifling object, if the drunkard, the swearer, the whoremonger, or any other person, be led to see, that, till he has put away his besetting sins, he can no more go to heaven, than Satan himself be brought there from the depths of hell.]
3.
The moral tendency of the Gospel
[The things insisted on by John, are mere preliminaries: instead of being the whole Gospel, they are only an introduction to the Gospel. The Gospel itself is not satisfied with a renunciation of evil habits; it requires also the cultivation of good ones: not to put away selfishness, dishonesty, and discontent, but to live altogether above this world, and to be ready even to lay down our lives for the brethren. It does not call us to believe in Christ, in order that we may afterwards indulge in sin; but that our hearts may be purified by faith, and that we may be transformed into the very image of our God. 10 And the people asked him, saying, What shall we do then?
Ver. 10. What shall we do? ] q.d. What are those fruits worthy of repentance, that we in our places must bring forth? That we may find in ourselves that confident answer, stipulation, or interrogation, , rather of a good conscience toward God, mentioned by St Peter, 1Pe 3:21 , in allusion (I suppose) to this text.
10 14. ] Peculiar to Luke .
10. ] Olshausen refers to the answer to a similar question under the N.T. dispensation, Act 2:37 . See also Act 16:30 ; Act 22:10 . Deeds of justice and charity are the very first fruits of repentance: see Mic 6:8 .
Luk 3:10-14 . Class counsels , peculiar to Lk. Two samples of John’s counsels to classes are here given, prefaced by a counsel applicable to all classes. The classes selected to illustrate the Baptist’s social preaching are the much tempted ones: publicans and soldiers.
Luk 3:10 . , imperfect. Such questions would be frequent, naturally suggested by the general exhortations to repentance. The preacher would probably give special illustrative counsels without being asked. Those here reported are meant to be characteristic. : subj. delib.
NASB (UPDATED) TEXT: Luk 3:10-14
10And the crowds were questioning him, saying, “Then what shall we do?” 11And he would answer and say to them, “The man who has two tunics is to share with him who has none; and he who has food is to do likewise.” 12And some tax collectors also came to be baptized, and they said to him, “Teacher, what shall we do?” 13And he said to them, “Collect no more than what you have been ordered to.” 14Some soldiers were questioning him, saying, “And what about us, what shall we do?” And he said to them, “Do not take money from anyone by force, or accuse anyone falsely, and be content with your wages.”
Luk 3:10 “Then what shall we do” Obviously the rules, rites, and liturgies of rabbinical Judaism were not enough. The personal application of truth is crucial in biblical faith (i.e., a heart circumcision, cf. Deu 10:16; Deu 30:6; Jer 4:4; Jer 9:25-26; Rom 2:28-29). We must live what we believe (cf. Jas 2:14-26). The gospel is a person to welcome (Jesus), truths about that person to be believed (the NT), and a life like that person to be lived (daily Christlikeness).
Luk 3:11 “tunics” This Greek word (chitn) is thought to be a loan word from Hebrew. It is used in the Septuagint for:
1. a woman’s undergarment, Gen 3:21
2. a man’s undergarment, Jdg 14:19
3. a priest’s undergarment, Lev 6:3
Moulton and Milligan, in their study of Koine Greek writings from the Egyptian papyri, The Vocabulary of the Greek Testament, p. 688, believe it is a term native to Asia Minor. It had two related meanings:
1. inner garment worn next to the skin by men and women (cf. LXX, Mat 5:40; Mat 10:10; Mar 6:9)
2. used generically for clothing (cf. Mar 14:63)
In this context the idea is that if people have more than they need, let them share it with others who have need (no clothes, no food).
Luk 3:12-14 “tax collectors. . .soldiers” Here are just two examples of John’s ethical imperatives. Notice they (people in occupations considered unclean or evil) are not encouraged to change jobs, but to be fair and content. John is following in the OT ethical tradition of the prophets.
The verbs directed to the soldiers in Luk 3:14 b are imperatives.
1. no one intimidates (aorist active imperative)
2. no one accuse falsely (aorist active imperative)
3. be satisfied with your pay (present passive imperative)
Were these Jewish soldiers? Jews often served as mercenaries (Elephantine Papyri), but most Jews under Roman occupation would not serve. The verbs used imply a heavy-handed treatment of the populace. Would Jews living in the same community treat fellow Jews this way? Rome gave Jews an exemption from serving in the military. It is possible that these were Jews who served in Herod’s service and collected his taxes.
Could these be Roman soldiers or conscripts who worked with the tax collectors? The presence of kai in Luk 3:14 came to be interpreted as “even.” If so, this shows Luke’s interests in Gentiles hearing the good news very early, even in John’s ministry. This may be another aspect of Luke’s universal gospel.
10-14.] Peculiar to Luke.
Luk 3:10. ; what then shall we do?) This is a characteristic mark of a soul, which is being converted, Act 2:37; Act 16:30.
What: Luk 3:8, Act 2:37, Act 9:6, Act 16:30
Reciprocal: Mat 3:8 – forth 1Co 7:20 – abide Eph 4:28 – steal no more
WHAT SHALL WE DO?
And the people asked Him, saying, What shall we do then?
Luk 3:10
The final stage of religion is duty. Everything else, however comforting, however holy, however true, is only its cradle. It is doing what is right towards God, or what is right towards man, for Gods sake. Never think of duty as a cold word. It is something better than love, for it is love in action. Let us think of the replies of the Baptist to those who asked him of their duty.
I. Do justly.To the publicans he said, Exact no more than that which is appointed you. The publicans, or tax-gatherers, were men of business; they may fairly be taken as representing trade, and the duty inculcated upon trade was accurate justice. We all have our commercial transactionssome more, some lessbut every one, almost every day, does business.
II. Be gentle.To the soldiers he said, Do violence to no man, neither accuse any falsely; and be content with your wages. Gentleness, truth, moderationthe men of force, the men of powerthe injunction running just in the line of dangerthe duty curbing and neutralising and sanctifying the besetting sin; for duty is almost always throwing into a good direction a part of the character which otherwise would have gone into a bad one.
III. Be loving.To the people he said, He that hath two coats, let him impart to him that hath none, and he that hath meat, let him do likewise. Love; love in familiar exercise, love in common places, love in sympathy, love in giving. It is duty to take take care that your neighbours want never rises up in judgment against your superabundance. It is duty to endeavour never to let a day pass without your taking awayif it be only a grainfrom the heap of suffering, and addingif it be only a grainto the heap of happiness which there is in this world.
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John had been preaching in general terms, now the people wished him to specify some of the things they would be expected to do.
Luk 3:10. What then shall we do? The question of those whose conscience had been aroused. Comp. similar questions, Act 2:37; Act 16:30; Act 22:10. But the answers given under the gospel dispensation were different.
The Baptist having pressed his hearers to bring forth fruits meet for repentance, here they enquire of him what fruits they should bring forth? He tells first the fruits of charity and mercy: He that hath two coats, let him give to him that hath none. This is not to be understood strictly, as if the command required us to give the clothes off our back to every one that wanted them. But it directs those that have the things of this life in abundance, to distribute and communicate to those that are in want.
Learn hence, that an extensive liberality, and a diffusive charity in distributing such things as we can well spare towards the relief of others’ necessities, is an excellent fruit of repentance, and a good proof and evidence of the truth and sincerity of it. Let him that hath two coats impart to him that hath none.
Note, that the Baptist here doth not make it unlawful for a man to have two coats, but means only, that he that has one coat which his brother wants, and he at present doth not, should rather give it him, than suffer him to be in want of it.
Teaching us, that it is not lawful to abound in those things which our brother wants, when we have sufficient both to relieve his and our necessities.
Luk 3:10-14. And the people asked him, What shall we do then? To avoid the judgments of God. He answereth, He that hath two coats, &c. Be careful, not only to observe the ceremonies of religion, but to attend to the great duties of justice, mercy, and charity. The sum of all is: Cease to do evil, learn to do well: these are the fruits worthy of repentance. Then came also publicans A set of men whose office it was to collect the taxes which the Romans had imposed on the Jews, and to pay them to others, who were called the chief of the publicans; and these people, being generally persons of an infamous character for their injustice and oppression, applied themselves to John, under a strong conviction of their guilt, and said, Master, what shall we do? Namely, to testify the sincerity of our repentance. And he said, Exact no more than is appointed you As if he had said, I do not require you absolutely to quit your employment, but take care that, in levying the taxes, you compel no man to pay you more than his just proportion of the sum which you are allowed by the law to raise. And the soldiers applied themselves to him on the same occasion, saying, What shall we do? The Baptists sermons were so affecting, that they impressed men even of the most abandoned characters, such as the private soldiers in all countries commonly are. And he said, Do violence to no man Commit no violence on any mans person or property. The word properly signifies, to take a man by the collar and shake him; and seems to have been used proverbially for that violent manner in which persons of this station of life are often ready to bully those about them, whom they imagine their inferiors in strength and spirit; though nothing is an argument of a meaner spirit, or more unworthy that true courage which constitutes so essential a part of a good military character. Doddridge. Neither accuse any falsely Do not turn informers, and give false evidence against innocent persons, in order that with the protection of the law you may oppress them, and enrich yourselves with their spoils. The word , which we render, to accuse falsely, answers to the Hebrew , and signifies also to circumvent and oppress. And be content with your wages Live quietly on your pay, and do not mutiny when your officers happen not to bestow on you donations and largesses to conciliate your favour. It is well known the word , here rendered wages, signifies provision, or food; but, when applied to soldiers, it is generally used to signify the pay that was allotted for their subsistence. It appears that the soldiers who now addressed the Baptist were not heathen, but Jews; otherwise one part of his advice to them would certainly have been, that they should relinquish idolatry, and embrace the worship of the true God. To account for this it must be observed, that it was the custom of the Romans to recruit their armies in the conquered provinces, and, as the Jews did not scruple to engage in a military life, many of them may now have been in the emperors service. Or, we may suppose that after Judea was made a province, the Romans took into their pay the Jewish troops which Herod and his son Archelaus had maintained. See Macknight.
Vers. 10-14.
But what then, the people ask, are those fruits of repentance which should accompany baptism? And, seized with the fear of judgment, different classes of hearers approach John to obtain from him special directions, fitted to their particular social position. It is the confessional after preaching. This characteristic fragment is wanting in Matthew and Mark. Whence has Luke obtained it? From some oral or written source. But this source could not, it is evident, contain simply the five verses which follow; it must have been a narrative of the entire ministry of John. Luke therefore possessed, on this ministry as a whole, a different document from the other two Syn. In this way we can explain the marked differences of detail which we have observed between his writing and Matthew’s: he says, instead of he was saying, Luk 3:7; do not begin, instead of think not, Luk 3:8.
The imperf., asked, signifies that those questions of conscience were frequently repeated (comp. , Luk 3:7). To a similar question St. Peter replied (Act 2:37) very differently. This was because the kingdom of God had come. The forerunner contents himself with requiring the works fitted to prepare his hearers,those works of moral rectitude and benevolence which are in conformity with the law written in the heart, and which attest the sincerity of the horror of evil professed in baptism, and that earnest desire after good which Jesus so often declares to be the true preparation for faith (Joh 3:21). In vain does hypocrisy give itself to the practice of devotion; it is on moral obligation faithfully acknowledged and practised that the blessing depends which leads men to salvation.
There is some hesitation in the form (deliberative subj.); the future indicates a decision taken.
Ver. 13. , exact; the meaning is, no overcharge!
Who are the soldiers, Luk 3:14? Certainly not the Roman soldiers of the garrison of Judaea. Perhaps military in the service of Antipas king of Galilee; for they came also from this country to John’s baptism. More probably armed men, acting as police in Judaea. Thus the term admits of a natural interpretation. It signifies etymologically those who denounced the exporters of figs (out of Attica), and is applied generally to those who play the informer. appears to be connected with the Latin word concutere, whence comes also our word concussion. These are unjust extortions on the part of subordinates. The reading of . H. Pesch., , does not deserve the honour Tischendorf has accorded to it of admitting it into his text.
When all the people shall in this way have made ready the way of the Lord, they will be that prepared people of whom the angel spoke to Zacharias (Luk 1:17), and the Lord will be able to bring salvation to them (Luk 3:6).
GENUINE FRUITS OF REPENTANCE
Luk 3:10-14. The multitudes continued to ask him, saying, What then shall we do? Responding, he says to them: Let the one having two coats. give to him having none; and let the one having food do likewise. John was no shoddy preacher, daubing with untempered mortar. He preached a gospel which will stand the judgment fires. Repentance unto remission of sins was his constant theme. A Methodist circuit rider, on his first round, preached on repentance; on his second round, gave them repentance again; and so on till the year is half gone. The people, tired and bored, asked him: Brother, can you not give us a new subject? We are tired of the old one. O yes; but I am just waiting on you to repent, and cant change my subject till you do. He was right. All religion is shoddy and spurious without a true evangelical repentance, which is the only foundation. (Heb 6:1.) Now true repentance always makes people philanthropic doing unto others as we would have them do unto us. When man repents, God always forgives, witnesses to it by His Spirit, and fills the heart with that love which will always do good to others. Johns doctrine is safe: Repentance unto remission of sins, R.V.; i.e., you are to repent until you are forgiven, the Holy Spirit bearing witness. And the publicans came to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which has been appointed unto you. The publicans i.e., the Roman officers collecting the revenue had general notoriety for fraudulent exactions of more than their due, and rascality in their dealings with the people. John knew that a true repentance would settle all this crooked business, and settle it forever, which is true. O how we all ought to thank God for honest sheriffs, as I believe they generally are in this country! In the Old World, especially Asia and Africa, public fraud prevails to an appalling extent; e.g., in the corrupt Turkish Government, in the Holy Land this day, I am reliably informed that the sheriffry is sold to the highest bidder, the incumbent, instead of receiving remuneration from the Government, actually paying the Government for the privilege of serving in the office, and of course depending on theft and robbery for his entire remuneration. This is a simple item in the awful desolation which afflicts that land. Come, Lord, come quickly! Deliver Thy patrimony and a dying world from Satans power! And the soldiers continue to ask him, saying, And what shall we do? And he said to them, Oppress no one, defraud no one, and be content with your wages. Military despotisms have been the scourge of the world in all ages, but the true grace of God, superinducing repentance unto remission, transforms the panoplied soldier into a messenger of mercy. Captain Webb, of the British army, was the first Methodist preacher in America. William Penn, an officer in the British army, became one of the sweetest preachers, whose lovely character ever adorned the Friends Church.
Luke’s unique inclusion of the specific fruits of repentance (Luk 3:10-14) demonstrates his concern for social justice. To the sincere in the crowd John recommended generously sharing their possessions with the needy (cf. Gal 5:22-23). The tunic (Gr. chiton) was the short undergarment worn under a robe. The Jews often wore two of them at once if they had two. These undergarments were not what we think of as underwear. They were simply an under layer of clothing.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
LIBERALITY TO THE POOR
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
PRACTICAL DUTIES ENFORCED
We shall find it profitable to consider,
That the Baptists injunction should be taken according to the strict letter, we do not say: but, to give it any sense at all, it must imply far more then is commonly practised, or generally supposed to be our duty. The least it can mean is, that we should consider ourselves as stewards of all that we possess, and dispose of it conscientiously for the honour of God and the benefit of our fellow-creatures.]
Among the candidates for baptism were some of these: and they likewise inquired, what they should do. Now it is worthy of observation, that John did not recommend them to give up their office, notwithstanding the difficulties and temptations that attended the execution of it; but only to guard against the evils that were commonly practised in the discharge of it. The greater the temptations to which they were exposed, the more desirable it was that the office should be filled by persons who were truly conscientious; and the more honour such persons would do to religion, by maintaining an unblemished character in such a post. His advice therefore to them was, to exact nothing beyond what they were authorized to demand, but to regulate their whole conduct agreeably to the laws of justice and equity.
This injunction however need not to be confined to them: it is equally applicable to all persons possessed of official authority, and indeed to all persons, whose interest might lead them in a way of trade or business to impose on others for their own advantage [Note: The duties of Custom-house officers might here be profitably insisted on, especially in places where several might be supposed to be present. But when pastoral fidelity leads us to make observations which may be considered as personal, we whould be careful to make them the utmost delicacy and tenderness.].]
Against all of these practices the Baptist warned them. He testified that all such things were evil, and that every person must abstain from them, if he would avoid the wrath which hangs over the head of every impenitent transgressor.
But neither should these cautions be limited to those who made the inquiry, nor to persons engaged in the military life: for the duties of peacefulness, equity, and contentment are applicable to every situation, and every age ]
That these answers may appear in their proper light, we shall proceed to shew,
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See then who are the true Antinomians: not they who urge you to come to Christ for life and salvation, but they who tell you that to be honest and just, and sober and charitable, is all that is required of you. With such persons it is common to quote those words of Balaam, Do justly, love mercy, and walk humbly with thy God. But they quite forget the walking humbly with God; and then confine the doing justice and loving mercy to a few outward acts. Give the full scope to these words, and they do contain the whole of our duty: but we must omit no part of them: nor must we reduce any part to the puny standard of Pharisaic morality. Look at Christ and his Apostles, and there we see the morality which we are to aspire after. Those who are inquiring after Christ, do well to ask, What shall I do? but those who profess to have believed in Christ, must rather ask, What do I more than others [Note: Mat 5:47.]?]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)