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Luke 3:14

Adam Clarke
Bible Commentary

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.

Neither accuse any falsely - Or, on a frivolous pretense - μηδε συκοφαντησητε, be not sycophants, like those who are base flatterers of their masters, who to ingratiate themselves into their esteem, malign, accuse, and impeach the innocent. Bishop Pearce observes that, when the concussio above referred to did not produce the effect they wished, they often falsely accused the persons, which is the reason why this advice is added. See the note on Luke 19:7.

Be content with your wages - Οψωνιοις . The word signifies not only the money which was allotted to a Roman soldier, which was two oboli, about three halfpence per day, but also the necessary supply of wheat, barley, etc. See Raphelius.

Albert Barnes
Notes on the Whole Bible

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. By this they were to show that their repentance was genuine; that it had a practical influence; that it produced a real reformation of life; and it is clear that “no other” repentance would be genuine. Every profession of repentance which is not attended with a change of life is mere hypocrisy. It may farther be remarked that John did not condemn their profession, or say that it was unlawful to be a soldier, or that they must abandon the business in order to be true penitents. It was possible to be a good man and yet a soldier. What was required was that in their profession they should show that they were really upright, and did not commit the crimes which were often practiced in that calling. It is lawful to defend oneself, one‘s family, or one‘s country, and hence, it is lawful to be a soldier. Man everywhere, in all professions, should be a Christian, and then he will do honor to his profession, and his profession, if it is not a direct violation of the law of God, will be honorable.

Matthew Henry
Concise Bible Commentary
The scope and design of John's ministry were, to bring the people from their sins, and to their Saviour. He came preaching, not a sect, or party, but a profession; the sign or ceremony was washing with water. By the words here used John preached the necessity of repentance, in order to the remission of sins, and that the baptism of water was an outward sign of that inward cleansing and renewal of heart, which attend, or are the effects of true repentance, as well as a profession of it. Here is the fulfilling of the Scriptures, Isa 40:3, in the ministry of John. When way is made for the gospel into the heart, by taking down high thoughts, and bringing them into obedience to Christ, by levelling the soul, and removing all that hinders us in the way of Christ and his grace, then preparation is made to welcome the salvation of God. Here are general warnings and exhortations which John gave. The guilty, corrupted race of mankind is become a generation of vipers; hateful to God, and hating one another. There is no way of fleeing from the wrath to come, but by repentance; and by the change of our way the change of our mind must be shown. If we are not really holy, both in heart and life, our profession of religion and relation to God and his church, will stand us in no stead at all; the sorer will our destruction be, if we do not bring forth fruits meet for repentance. John the Baptist gave instructions to several sorts of persons. Those that profess and promise repentance, must show it by reformation, according to their places and conditions. The gospel requires mercy, not sacrifice; and its design is, to engage us to do all the good we can, and to be just to all men. And the same principle which leads men to forego unjust gain, leads to restore that which is gained by wrong. John tells the soldiers their duty. Men should be cautioned against the temptations of their employments. These answers declared the present duty of the inquirers, and at once formed a test of their sincerity. As none can or will accept Christ's salvation without true repentance, so the evidence and effects of this repentance are here marked out.
Ellen G. White
The Desire of Ages, 103-8

With awed yet exultant spirit he searched in the prophetic scrolls the revelations of the Messiah's coming,—the promised seed that should bruise the serpent's head; Shiloh, “the peace giver,” who was to appear before a king should cease to reign on David's throne. Now the time had come. A Roman ruler sat in the palace upon Mount Zion. By the sure word of the Lord, already the Christ was born. DA 103.1

Isaiah's rapt portrayals of the Messiah's glory were his study by day and by night,—the Branch from the root of Jesse; a King to reign in righteousness, judging “with equity for the meek of the earth;” “a covert from the tempest; ... the shadow of a great rock in a weary land;” Israel no longer to be termed “Forsaken,” nor her land “Desolate,” but to be called of the Lord, “My Delight,” and her land “Beulah.” Isaiah 11:4; 32:2; 62:4, margin. The heart of the lonely exile was filled with the glorious vision. DA 103.2

He looked upon the King in His beauty, and self was forgotten. He beheld the majesty of holiness, and felt himself to be inefficient and unworthy. He was ready to go forth as Heaven's messenger, unawed by the human, because he had looked upon the Divine. He could stand erect and fearless in the presence of earthly monarchs, because he had bowed low before the King of kings. DA 103.3

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Ellen G. White
The Desire of Ages, 132-3

This chapter is based on John 1:19-51.

John the Baptist was now preaching and baptizing at Bethabara, beyond Jordan. It was not far from this spot that God had stayed the river in its flow until Israel had passed over. A little distance from here the stronghold of Jericho had been overthrown by the armies of heaven. The memory of these events was at this time revived, and gave a thrilling interest to the Baptist's message. Would not He who had wrought so wonderfully in ages past again manifest His power for Israel's deliverance? Such was the thought stirring the hearts of the people who daily thronged the banks of the Jordan. DA 132.1

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Ellen G. White
Early Writings, 154

John informed his disciples that Jesus was the promised Messiah, the Saviour of the world. As his work was closing, he taught his disciples to look to Jesus, and follow Him as the Great Teacher. John's life was sorrowful and self-denying. He heralded the first advent of Christ, but was not permitted to witness His miracles, and enjoy the power manifested by Him. When Jesus should establish Himself as a teacher, John knew that he himself must die. His voice was seldom heard, except in the wilderness. His life was lonely. He did not cling to his father's family, to enjoy their society, but left them in order to fulfill his mission. Multitudes left the busy cities and villages and flocked to the wilderness to hear the words of the wonderful prophet. John laid the ax to the root of the tree. He reproved sin, fearless of consequences, and prepared the way for the Lamb of God. EW 154.1

Herod was affected as he listened to the powerful, pointed testimonies of John, and with deep interest he inquired what he must do to become his disciple. John was acquainted with the fact that he was about to marry his brother's wife, while her husband was yet living, and faithfully told Herod that this was not lawful. Herod was unwilling to make any sacrifice. He married his brother's wife, and through her influence, seized John and put him in prison, intending however to release him. While there confined, John heard through his disciples of the mighty works of Jesus. He could not listen to His gracious words; but the disciples informed him and comforted him with what they had heard. Soon John was beheaded, through the influence of Herod's wife. I saw that the humblest disciples who followed Jesus, witnessed His miracles, and heard the comforting words which fell from His lips, were greater than John the Baptist; that is, they were more exalted and honored, and had more pleasure in their lives. EW 154.2

John came in the spirit and power of Elijah to proclaim the first advent of Jesus. I was pointed down to the last days and saw that John represented those who should go forth in the spirit and power of Elijah to herald the day of wrath and the second advent of Jesus. EW 155.1

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Ellen G. White
Gospel Workers 1915, 54-7

“By faith Enoch was translated that he should not see death; ...for before his translation he had this testimony, that he pleased God.” [Hebrews 11:5.] GW 54.1

To such communion God is calling us. As was Enoch's, so must be their holiness of character who shall be redeemed from among men at the Lord's second coming. GW 54.2

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