Luke 3:10-14

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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, Luke 3:7; do not begin, instead of think not, Luke 3:8.

The imperf., asked, signifies that those questions of conscience were frequently repeated (comp. ἔλεγεν, Luke 3:7). To a similar question St. Peter replied (Acts 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 (John 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, Luke 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 (Luke 1:17), and the Lord will be able to bring salvation to them (Luke 3:6).