John Calvin Commentary Luke 3:10

"And the multitudes asked him, saying, What then must we do?" — Luke 3:10 (ASV)

And the multitudes asked him. A true feeling of repentance produces in the mind of the poor sinner an eager desire to know what is the will or command of God. John’s reply explains, in a few words, the fruits worthy of repentance: for the world is always eager to fulfill its duty to God by performing ceremonies; and there is nothing to which we are more prone than to offer God pretended worship whenever he calls us to repentance. But what fruits does the Baptist here recommend? The duties of charity and of the second Table of the Law.²⁷² Not that God disregards the outward profession of godliness and of his worship; but this is a surer mark of distinction and less frequently leads to mistakes.²⁷³ For hypocrites labor strenuously to prove themselves worshippers of God by the performance of ceremonies — paying no regard, however, to true righteousness: for they are either cruel to their neighbors or addicted to falsehood and dishonesty.

It was therefore necessary to subject them to a more practical examination,²⁷⁴ whether they are just in their dealings with people, if they relieve the poor, if they are generous to the wretched, if they give liberally what the Lord has given them. This is the reason why our Lord pronounces judgment, mercy, and faith to be the weightier matters of the law (Matthew 23:23), and Scripture everywhere recommends justice and judgment. We must particularly observe that the duties of charity are here mentioned, not because they are of higher value than the worship of God, but because they testify to people's piety,²⁷⁵ so as to detect the hypocrisy of those who boast with their mouths what is far from their hearts.

But it is asked, did John lay this injunction, in a literal sense, on all whom he was preparing to be Christ’s disciples, that they should not have two coats? We must observe, first, that this is the figure of speech called Synecdoche, for under one example it comprehends a general rule. Hence it follows that we must draw from it a meaning which corresponds to the law of charity, as it is laid down by God: and that law is that each person should give from his abundance to supply the wants of the poor. God does not extort a tax to be paid grudgingly or of necessity by those who, but for that necessity, would have chosen not to pay it: for the Lord loveth a willing and cheerful giver (2 Corinthians 9:7). I make this observation because it is of great consequence for people to be convinced that the portion of their wealth which they bestow in this manner is a sacrifice pleasing and fragrant to God — that with such sacrifices God is well pleased (Hebrews 13:16).

Those who lay it down as a law that no one must have any property of his own not only make consciences tremble but overwhelm them with despair. With fanatics of this kind, who obstinately adhere to the literal meaning, it is not necessary that we should spend much time in refutation. If we are not allowed to have two coats, the same rule will apply to dishes, to salt-cellars, to shirts, and, in short, to all the furniture of a house. But the context makes it evident that nothing was further from John’s intention than to overthrow the order of a state. Hence we infer that all that he instructed the rich was that they should give to the poor, according to their own ability, what their necessity required.

Consider to what extent the necessaries of life, which you enjoy abundantly, are wanted by your neighbors, that your abundance may be a supply for their want (2 Corinthians 8:14).

But the more liberty God allows us, we should be the more careful not to allow ourselves undue liberty.²⁷⁶ Let the necessity of our brethren affect us powerfully, and let the bounty of God, which is in our hands, stimulate us to acts of kindness and generosity.

²⁷² “Des ceuvres de charite comprises en la seconde Table de la Loy;” — “works of charity included in the second Table of the Law.”;” — “works of charity included in the second Table of the Law.”

²⁷³ “Non pas que Dieu ne requiere aussi une profession externe de son service et de la crainte de son nom, mais pource que l’autre partie est la marque la plus certaine pour cognoians, et, laquelle vrals on est le moins abuse.” — “Not that God does not require also an external profession of his service and of the fear of his name, but because the other part is the surest mark to know true penitents, and one in which there is less risk of deception.”.” — “Not that God does not require also an external profession of his service and of the fear of his name, but because the other part is the surest mark to know true penitents, and one in which there is less risk of deception.”

²⁷⁴ “C'est a dire, ou ils ne peuvent pas si aisement tromper.” — “That is to say, in which they cannot so easily deceive.”.” — “That is to say, in which they cannot so easily deceive.”

²⁷⁵ “De la crainte de Dieu qui est en l'homme;” — “of the fear of God which is in man.”;” — “of the fear of God which is in man.”

²⁷⁶ “Cependant, tant plus Dieu nous traite doucement, et nous donne de liberte, tant plus faut-il que nous prenions garde a ne nous flatter ou lascher par trop la bride.” — “Yet the more gently God treats us, and the more liberty he gives us, so much the more ought we to take care not to flatter ourselves, or loose the bridle too much.”.” — “Yet the more gently God treats us, and the more liberty he gives us, so much the more ought we to take care not to flatter ourselves, or loose the bridle too much.”