Luke 3:10

What shall we do then?--to show the sincerity of our repentance. (Also see on Mat 3:10.)

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

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.)

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

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 Baptist’s 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 man’s person or property. “The word διασεισητε 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 συκοφαντειν, which we render, to accuse falsely, answers to the Hebrew עשׂק, 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 οψωνιοις, 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 emperor’s 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.

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

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.

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

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 can’t 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. John’s 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 Satan’s 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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Luk 3:10. Τί οὖν ποιήσομεν; what then shall we do?) This is a characteristic mark of a soul, which is being converted, Act 2:37; Act 16:30.

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

Luk_3:10-11. Special instructions on duty as far as Luk_3:14 peculiar to Luke, and taken from an unknown source.

οὖν] in pursuance of what was said Luk_3:7-9.

ποιήσωμεν] (see the critical remarks) is deliberative. On the question itself, comp. Act_2:37; Act_16:30.

μεταδότω] namely, a χιτών.

ὁ ἔχων βρώματα] 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.

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

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 . ἐπηρώτων , 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. ποιήσωμεν : subj. delib.

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

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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.

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

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).

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

And the people asked him,.... Not the same as in Luk 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, Act 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.

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

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, επερωτημα, rather of a good conscience toward God, mentioned by St Peter, 1Pe 3:21, in allusion (I suppose) to this text.

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

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.

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

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 God’s terrors hath this effect upon the people, they ask him, What shall we do then? The Baptist’s answer may seem a little strange to those who do not consider, that it amounts to the same with Daniel’s 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 people’s 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.

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

And the people asked him, saying, What shall we do then? Dean Plumptre"s note here is interesting and suggestive: "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." The same train of thought is followed out by Godet in his remark on the question contained in this verse: "It is the confessional after preaching." This little section (vers. 10-14), containing an epitome of questions placed before John by different classes of hearers touched by his soul-stirring preaching, is peculiar to our evangelist. It is clear that here, in the story of the ministry of the Baptist, Luke derived his knowledge of the details from an independent authority not used either by Matthew or Mark.

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

He answereth - It is not properly John, but the Holy Ghost, who teaches us in the following answers, how to come ourselves, and how to instruct other penitent sinners to come to Christ, that he may give them rest. The sum of all this is, Cease to do evil, learn to do well. These are the fruits worthy of repentance.

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

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

10, 11. What shall we do? Note, (1) Those that are baptized must be taught; and those who have baptized them are concerned, as they have opportunity, to teach them (Matt. 28:19, 20). (2) In John's answer we have his moral system. His morality differs from that of the Lord, inasmuch as the former lays more stress upon the regulation of the external conduct, while Jesus lays more upon that of the inner life.

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

Connecting Statement:

John begins to respond to questions that people in the crowd ask him.

asking him, saying

"asking him and said" or "asking John"

answered and said to them

"answered them, saying" or "answered them" or "said"

do the same

"share extra food just as you shared the extra tunic." This refers back to giving food to those in need. AT: "give food to someone who does not have any" (See: Ellipsis)

translationWords

tunic

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10–14. ANSWER OF THE BAPTIST TO THE MULTITUDE

10, 12, 14. ποιήσωμεν is better supported than ποιήσομεν. Gr[70] La[71] Ti[72]

[70] Gr. Griesbach.

[71] La. Lachmann.

[72] Ti. Tischendorf.

10. τί οὖν ποιήσωμεν; ‘What then are we to do?’ (Deliberative subjunctive). 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).

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

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.

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

10-14. John’s Different Treatment of Different Classes. Peculiar to Lk., but probably from the same source as the preceding verses. It shows that, in levelling the mountains and raising the valleys, etc. (ver. 5), he did not insist upon any extraordinary penances or “counsels of perfection.” Each class is to forsake its besetting sin, and all are to do their duty to their neighbour. The stern warnings of the Baptist made the rulers leave in disgust without seeking baptism at his hands (7:30; Mat 21:25); but they made the multitude anxious to comply with the conditions for avoiding the threatened judgment.

10. ἐπηρώτων. “Continually put this question.” The notion of repetition comes from the imperf. and not, as in ἐπαιτεῖν (16:3, 18:35), from the ἐπί, which in ἐπερωτᾷν indicates the direction of the inquiry; Plato, Soph. 249 E, 250. Comp. ἐπεδόθη in 4:17.

Τί οὖν ποιήσωμεν; “What then, if the severe things which thou sayest are true, must we do?” For the conjunctivus deliberativus Comp. 23:31; Mat 26:54, Mar 12:14; Joh 12:27; and see Win. xli. 4. b, p. 356; Matth. 515. 2; Arnold’s Madvig, p. 99; Green, p. 150.

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

Asked [επηρωτων] . Imperfect tense, indicating the frequent repetition of these questions.

Coats [χιτωνας] . See on Mt 5:40.

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

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. ἔλεγεν, 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 ποιήσωμεν (deliberative subj.); the future ποιήσομεν indicates a decision taken.

Ver. 13. Πράσσειν, 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 συκοφαντεῖν 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. Διασείεν 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 א. H. Pesch., μηδένα, 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).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.