Luke 3:10

In the preceding words of John, it is plain that the hearts of his hearers were troubled, and sought for advice from him. As it is added, And they asked him, saying, &c.

Three classes of men are introduced as inquiring of John concerning their salvation, one which the Scripture calls the multitude, another to which it gives the name of Publicans, and a third which is noticed by the appellation of soldiers.

Now to the Publicans and soldiers he gives a commandment to abstain from evil, but the multitudes, as not living in an evil condition, he commands to perform some good work, as it follows, He that has two coats, let him give one.

Because a coat is more necessary for our use than a cloak, it belongs to the bringing forth of fruits worthy of repentance, that we should divide with our neighbors not only our superfluities but those which are absolutely necessary to us, as our coat, or the meat with which we support our bodies; and hence it follows, And he who has meat, let him do likewise.

But we are hereby taught, that every thing we have over and above what is necessary to our daily support, we are bound to give to him who has nothing for God’s sake, who has given us liberally whatever we possess.

For because it was written in the law, You shall love your neighbor as yourself, he is proved to love his neighbor less than himself, who does not share with him in his distress, those things which are even necessary to himself. Therefore that precept is given of dividing with one’s neighbor the two coats, since if one is divided no one is clothed. But we must remark in this, of how much value are works of mercy, since of the works worthy of repentance these are enjoined before all others.

For other commands of duty have reference only to individuals, mercy has a common application. It is therefore a common commandment to all, to contribute to him that has not. Mercy is the fullness of virtues, yet in mercy itself a proportion is observed to meet the capacities of man’s condition, in that each individual is not to deprive himself of all, but what he has to share it with the poor.

But this place admits of a deeper meaning, for as we ought not to serve two masters, so neither to have two coats, lest one should be the clothing of the old man, the other of the new, but we ought to cast off the old man, and give to him who is naked. For one man has one coat, another has none at all, the strength therefore of the two is exactly contrary, and as it has been written that we should cast all our crimes to the bottom of the sea, so ought we to throw from us our vices and errors, and lay them upon him who has been the cause of them.

But some one has observed that the two coats are the spirit and letter of Scripture, but John advises him that has these two to instruct the ignorant, and give him at least the letter.

What great virtue there was in the discourse of the Baptist is manifested by this, that the Publicans, nay even the soldiers, he compelled to seek counsel of him concerning their salvation, as it follows, But the publicans came.

Great is the force of virtue that makes the rich seek the way of salvation from the poor, from him that has nothing.

He commands them therefore that they exact no more than what was presented to them, as it follows, And he said to them, Do no more than what is appointed to you. But they are called publicans who collect the public taxes, or who are the farmers of the public revenue or public property? Those also who pursue the gain of this world by traffic are denoted by the same titles, all of whom, each in his own sphere, he equally forbids to practice deceit, that so by first keeping themselves from desiring other men’s goods, they might at length come to share their own with their neighbors. It follows, But the soldiers also asked him. In the justest manner he advises them not to seek gain by falsely accusing those whom they ought to benefit by their protection. Hence it follows, And he says to them, Strike no one, (i.e. violently,) nor accuse any falsely, (i.e. by unjustly using arms,) and be content with your wages.

Teaching thereby that wages were affixed to military duty, lest men seeking for gain should go about as robbers

For by wages he refers to the imperial pay, and the rewards assigned to distinguished actions.

For he knew that soldiers, when they use their arms, are not homicides, but the ministers of the law; not the avengers of their own injuries, but the defenders of the public safety. Otherwise he might have answered, “Put away your arms, abandon warfare, strike no one, wound no one, destroy no one.” For what is it that is blamed in war? Is it that men die, who some time or other must die, that the conquerors might rule in peace? To blame this is the part of timid not religious men. The desire of injury, the cruelty of revenge, a savage and pitiless disposition, the fierceness of rebellion, the lust of power, and such like things are the evils which are justly blamed in wars, which generally for the sake of thereby bringing punishment upon the violence of those who resist, are undertaken and carried on by good men either by command of God or some lawful authority, when they find themselves in that order of things in which their very condition justly obliges them either to command such a thing themselves, or to obey when others command it.

But John’s desire when he spoke to the Publicans and soldiers, was to bring them over to a higher wisdom, for which as they were not fitted, he reveals to them commoner truths, lest if he put forward the higher they should pay no attention thereto, and be deprived of the others also.

20. But with respect to the mention of Herod, it is well understood that some are apt to be in fluenced by the circumstance that Luke has told us how, in the days of John’s baptizing, and at the time when the Lord, being then a grown man, was also baptized, Herod was tetrarch of Galilee; whereas Matthew tells us that the boy Jesus returned from Egypt after the death of Herod. Now these two accounts cannot both be true, unless we may also suppose that there were two different Herods. But as no one can fail to be aware that this is a perfectly possible case, what must be the blindness in which those persons pursue their mad follies, who are so quick to launch false charges against the truth of the Gospels; and how miserably inconsiderate must they be, not to reflect that two men may have been called by the same name? Yet this is a thing of which examples abound on all sides. …

26. Matthew then proceeds with his narrative, and says: Then went out to him Jerusalem and all Judæa, and all the region round about Jordan, and were baptized by him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance; and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. For now the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit, shall be hewn down and cast into the fire. …

But the Apostles not so, but how? “We cannot but speak the things which we have seen and heard.” Seest thou a noble spirit? seest thou a rock laughing waves to scorn? seest thou a house unshaken? And what is yet more marvellous; so far from turning cowards themselves at the plots formed against them, they even took more courage, and cast the others into greater anxiety. For so he that smites adamant, is himself the one smitten; and he that kicks against the pricks, is himself the one pricked, the one on whom the severe wounds fall: and he who is forming plots against the virtuous, is himself the one in jeopardy. For wickedness becomes so much the weaker, the more it sets itself in array against virtue. …