Luke 3:14

If a soldier come, let him be taught to "do no injustice, to accuse no man falsely, and to be content with his allotted wages:" if he submit to those rules, let him be received; but if he refuse them, let him be rejected.

St. Luke has introduced three groups of people that ask John questions—the multitudes, the tax collectors and the soldiers. Just as a skillful physician applies to each sickness a suitable and fitting remedy, so also the Baptist gave to each group, representing a mode of life, useful and appropriate advice. He told the multitudes to practice mutual kindness as they strive for repentance. In the case of the tax collectors, he put an end to unrestrained taxation. Then, very wisely, he told the soldiers to oppress no one but be content with their wages.

(Hom. in Matt. 11.) 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.

But soldiers also questioned him, saying: What shall we do? And he said to them: Do not accuse anyone falsely, etc. The most just teacher, of exceptional moderation, advises that they should not extort money by falsely accusing those they ought to benefit by defending. …

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 unto them, Strike no one, (i. e. violently,) nor accuse any falsely, (i. e. by unjustly using arms,) and be content with your wages.

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 hath two coats, let him give one.

He persuades the soldiers not to plunder, but to be content with their wages, that is, the pay ordinarily given by the king. Notice how John persuades the common class of people, as being without malice, to do something good, that is, to share with …

Third, to the soldiers who were inquiring, he gives instruction about avoiding plunder, as is added: And the soldiers also asked him, saying: What shall we also do? And rightly so, according to the counsel of Tobit chapter four: "Always seek counsel from a wise …

And the soldiers likewise demanded of him,.... Or "asked him": why our translators have rendered it, "demanded of him", I know not, unless they thought that such language best suited persons of a military character.

How the people took occasion, from the ministry and baptism of John, to think of the Messiah, and to think of him as at the door, as now come. Thus the way of the Lord was prepared, and people were prepared to bid Christ welcome; for, when men's expectations are raised, that which they are in expectation of becomes doubly acceptable.

The soldiers likewise demanded of him - He, thirdly, instructs those among the military. They were either Roman soldiers, or the soldiers of Herod or Philip. Use no violence to any, μηδενα διασεισητε, do not extort money or goods by force or violence from any. This is the import of the words neminein concutite, used here by the Vulgate, and points out a crime of which the Roman soldiers were notoriously guilty, their own writers being witnesses. Concussio has the above meaning in the Roman law. See Raphelius in loco.

And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins, particularly of the class to which the penitent belonged, and the manifestation of an opposite spirit.

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

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

The soldiers likewise - It seems that “they,” also came to his baptism. Whether these were Jews or Romans cannot be ascertained. It is not improbable that, as Judea was a Roman province, they were Jews or Jewish proselytes in the service of Herod Antipas or Philip, and so were really in the Roman service. Do violence ... - Do not take the property of any by unlawful force, or do not use unjust force against the person or property of any individual. it is probable that many of them were oppressive, or prone to violence, rapine, or theft, and burdensome even in times of peace to the inhabitants. Neither accuse any falsely - It is probable that when they wished the property of others and could not obtain it by violence, or when there was no pretext for violence, they often attempted the same thing in another way, and falsely accused the persons of crime. The word rendered “falsely accused” is the one from which our word “sycophant” is derived. The proper meaning of the word “sycophant” was this: There was a law in Athens which prohibited the importation of “figs.” The “sycophant” (literally “the man who made figs to appear,” or who showed them) was one who made complaint to the magistrate of persons who had imported figs contrary to law, or who was an “informer;” and then the word came to be used in a general sense to denote “any” complainer - a calumniator - an accuser - an informer. As such persons were usually cringing and fawning, and looked for a reward, the word came to be used also to denote a fawner or flatterer. It is always used in a bad sense. It is correctly rendered here, “do not accuse any falsely.” Be content ... - Do not murmur or complain, or take unlawful means to increase your wages. Wages - This word means not only the “money” which was paid them, but also their “rations” or daily allowance of food. […]