Luke 3:10-14

DISCOURSE: 1482
PRACTICAL DUTIES ENFORCED

Luke 3:10. 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.
We shall find it profitable to consider,

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.
That the Baptist’s 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.]

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.
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.]

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.
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,

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 Baptist’s 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: ποιήσατεκαρποὺς—τί ποιήσαμεν.]; 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: Luke 3:3.].” 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: Luke 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 Baptist’s 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 God’s 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 Baptist’s 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,
1.

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 man’s 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.
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: Matthew 5:47.]?]