And the soldiers also asked him, saying: And what shall we do? And he said to them: Do violence to no man, neither calumniate any man; and be content with your pay.
επηρωτων δε αυτον και στρατευομενοι λεγοντες και ημεις τι ποιησομεν και ειπεν προς αυτους μηδενα διασεισητε μηδε συκοφαντησητε και αρκεισθε τοις οψωνιοις υμων
17 Church Fathers comment on this verse · 25 commentaries
Great is the force of virtue that makes the rich seek the way of salvation from the poor, from him that hath nothing.
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.
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.
But some one has observed that the two coats are the spirit and letter of Scripture, but John advises him that hath these two to instruct the ignorant, and give him at least the letter.
The Evangelist Luke depicted three groups before John: the general populace, tax collectors, and soldiers. Just as a learned physician applies appropriate treatments to various ailments, the Baptist offered practical guidance tailored to each lifestyle. He encouraged the crowd to exhibit compassion as part of their repentance efforts; warned the tax collectors against excessive levying; and wisely advised the soldiers to refrain from abusing their authority and to be satisfied with their pay.
In the Gospel according to Luke, three categories of individuals sought guidance from John: the general populace, tax collectors, and soldiers. Much like a skilled physician chooses the right treatment for various ailments, the Baptist provided essential counsel tailored to each group’s circumstances. He urged the crowds seeking repentance to demonstrate love and kindness towards one another, discouraged tax collectors from pursuing greed, and imparted wisdom to soldiers, advising them to avoid wrongdoing and to be satisfied with their remuneration.
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 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 hath nothing for God’s sake, who hath given us liberally whatever we possess.
For by wages he refers to the imperial pay, and the rewards assigned to distinguished actions.
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 fulness 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.
Teaching thereby that wages were affixed to military duty, lest men seeking for gain should go about as robbers.
The soldiers inquired, "What actions should we take?" He replied, "Do not harm or speak ill of anyone. They, out of their own greed, mistreated many and labeled them as traitors or criminals against Caesar. Be satisfied with your earnings." He offers counsel suited to each individual, while reserving the most profound teachings for Christ.
Three classes of men are introduced as enquiring 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.
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.
If you believe that the effectiveness of weapons, helmets, and armor guarantees a life free from want by plundering and terrorizing the highways, understand that countless individuals who have fortified themselves even more robustly have nonetheless met a wretched end, as righteousness did not accompany their might. Among those noted in Scripture are Oribes, Zebaeus, Salman, Abimelech, Goliath, Absalom, and others; while externally, figures like Hectors, Hyaxes, and the Lacedaemonians, who placed great value on their power, also faced similar fates. Therefore, if you wish to avoid being a futile combatant, swiftly redirect your focus towards spiritual warfare, engaging more earnestly in the struggle against your own sins.
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.
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 neighbours 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.
For because it was written in the law, Thou shalt love thy neighbour as thyself, he is proved to love his neighbour 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 neighbour 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.
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.
He commands them therefore that they exact no more than what was presented to them, as it follows, And he said unto 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 practise deceit, that so by first keeping themselves from desiring other men’s goods, they might at length come to share their own with their neighbours. 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.
Some individuals found such regulations at odds with their current status, causing them to question whether they should abandon it entirely. These included tax collectors and soldiers. Tax collectors, by virtue of their position, were often compelled not only to refrain from sharing their excess with those in need but at times were also harshly tasked with taking the very last of one's possessions to meet legal obligations. Soldiers were even required to spill the blood of their neighbors. Neither group left it to John to inquire whether adhering to the Messiah and fulfilling these regulations would necessitate completely relinquishing their titles.
However, John, making a distinction between rightful duties and wrongful practices, addressed the former directly: "You need not renounce your position. It does not harm you that your role in tax collection aligns you with the Romans. What could be harmful is if you collect more than is just." To the soldiers, he expressed, "You need not abandon your rank. The Messiah does not demand such a thing; simply refrain from cruelty; show mercy where possible; do not take life out of self-interest, do not harm others through slander, but be content with your remuneration."
The Gospel writer Luke notes that a considerable number of ordinary individuals were deeply impacted by John's message and inquired about how they could rectify their past wrongdoings and escape impending judgment. In reply, the Baptist emphasized the importance of acts of love and kindness towards the less fortunate, advocating for charitable deeds. He conveyed the same expectation to the tax collectors and soldiers when they posed similar questions; however, he consistently called for those inquired from to abandon the vices associated with their respective roles.
The words spoken by the prophet not only instilled fear but also pointed towards a higher standard of righteousness in worldly matters. When the crowd heard John's alarming message that "even the axe is laid to the root of the trees: every tree which does not bear good fruit is cut down and thrown into the fire," they, trembling with concern, questioned him, “What should we do?” He replied, “Whoever has two tunics should share with the one who has none, and the one who has food should do likewise." In attending to the needs of the hungry and the naked, they demonstrate the authenticity of their repentance as a moral duty. John's empathy encompassed all people, similar to Christ Himself, who welcomed everyone without exception.
Even the publicans, shunned by all and regarded as outcasts by the Pharisees, found solace in knowing they could also be partakers of the kingdom of heaven. When the tax collectors inquired, “Teacher, what must we do?” he responded, “Collect no more than what you have been ordered.” Likewise, when soldiers approached him asking, “What shall we do?” he instructed, “Do not intimidate anyone, do not falsely accuse anyone, and be content with your wages.” If the tax collectors faithfully perform their duties and if the soldiers refrain from abusing their authority while remaining loyal and satisfied with their modest roles, this will signify their genuine repentance and adherence to their conscience, leading to God’s favor upon them.
The term "soldiers" does not provide a definitive distinction to determine if they were native Jews or Gentile converts; however, they were nonetheless individuals anticipating the arrival of the new kingdom proclaimed by John. Serving under the Roman authority, which was despised by the Jewish people, these soldiers were prone to various vices such as wrongdoing towards their neighbors, slander, and dishonesty in addition to the financial support they received from the state. John calls for evidence of their repentance by urging them to refrain from such behaviors. He does not condemn their military service but rather insists they carry it out with integrity, demonstrating love and kindness towards their fellow men.
The crowd, perplexed by the forerunner's serious admonition, inquired what actions they should take to produce fruit fitting for repentance and to enter the kingdom of the Messiah. John responded, acting as the precursor of the divine Teacher of love and compassion: whoever has two coats must share with the needy, and likewise, whoever has food should do the same. This implies that the essence of the command is genuine love for one's neighbor, a principle that any individual can demonstrate in the simplest of ways. Such a lifestyle, however, clearly conflicted with the roles of tax collectors, who not only failed to aid the less fortunate but also took from them on behalf of the Roman authorities.
Moreover, it was even more challenging for soldiers, whose duties sometimes required them to take the very lives of their neighbors when necessary. To the inquiry from the tax collectors regarding their responsibilities, John replied, “You shall do nothing more than what is required of you,” and to the soldiers, he instructed, “You shall not intimidate or accuse anyone falsely, and you shall be satisfied with your wages.” The Forerunner emphasized that they, along with others, should carry out their assigned tasks with integrity, avoiding wrongdoing and force. As recorded by the evangelist Luke, John preached many other messages to the people, instructing them and preparing them for the Messiah's arrival. Devout individuals, recognizing the divine mission of the Forerunner through his words and deeds, acknowledged themselves as his followers and often stayed with him to gain from his teachings. The exact number of the Forerunner's disciples is uncertain; the Gospel accounts mention them generally (Mk. 2:18; Jn. 3:25), sometimes referring to just two (Mt. 11:2; Lk. 7:19; Jn. 1:35). The Holy Evangelist John identifies one of these disciples as Andrew (1:40), who would later become an Apostle of Christ.
Passages read together with this verse.
Greek text, 22 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS