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 desirous to acquit itself of its duty to God by performing ceremonies; and there is nothing to which we are more prone, than to offer to 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: [1] not that God disregards the outward profession of godliness, and of his worship; but that this is a surer mark of distinction, and less frequently leads to mistakes. [2] 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 homely examination, [3] if they are just in their dealings with men, if they relieve the poor, if they are generous to the wretched, if they give liberally what the Lord has bestowed upon 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 the piety of men, [4] so as to detect the hypocrisy of those who boast with the mouth what is far distant from the heart. 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 which is called a 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 out of 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 men to be convinced, that the portion of their wealth which they bestow in this manner is a sacrifice pleasing and of good savor to God, -- that "with such sacrifices God is well pleased," (Hebrews 13:16.) Those who lay it down as a law, that no man must have any property of his own, not only make consciences to tremble, but overwhelm them with despair. With fanatics of this sort, 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 farther from John's intention than to overthrow the order of a state. Hence we infer, that all that he enjoined on the rich was, that they should bestow on 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 that God allows us, we ought to be the more careful not to allow ourselves undue liberty. [5] 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.

Footnotes

1 - "Des ceuvres de charite comprises en la seconde Table de la Loy;" -- "works of charity included in the second Table of the Law."

2 - "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."

3 - "C'est a dire, ou ils ne peuvent pas si aisement tromper." -- "That is to say, in which they cannot so easily deceive."

4 - "De la crainte de Dieu qui est en l'homme;" -- "of the fear of God which is in man."

5 - "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."

What shall we do, then? - John had told them to bring forth fruits appropriate to repentance, or to lead a life which showed that their repentance was genuine. They very properly, therefore, asked how it should be done, or what "would be" such a life.

What shall we do then? - The preaching of the Baptist had been accompanied with an uncommon effusion of that Spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to inquire what they must do to be saved? They are conscious that they are exposed to the judgments of the Lord, and they wish to escape from the coming wrath.

And the people asked him,.... Not the same as in Luke 3:7 the Sadducees and Pharisees, for they seemed not to be at all affected with, and wrought upon, by the ministry of John; but rather were displeased with him, and turned their backs on him, and rejected him and his baptism; but the common people, that stood by; who hearing John speak of wrath to come, and of repentance, and fruits worthy of it, were filled with concern about these things, and inquire,
saying, what shall we do? either to escape the wrath and vengeance coming on the nation, and also eternal ruin and destruction; and Beza says, that in two of his copies, and one of them his most ancient one it is added, "to be saved", and so in two of Stephens's; which confirms the above sense, and makes their inquiry to be the same with the jailor's, Acts 16:30 or else their meaning is, what are the things we are to do, or the fruits we are to bring forth, the duties we are to perform, in order to testify the truth and genuineness of our repentance? which latter seems most agreeable.

What shall we do then?--to show the sincerity of our repentance. (Also see on Matthew 3:10.)

What shall we do? Note, (1) Those that are baptized must be taught; and those who have baptized them are concerned, as they have opportunity, to teach them (Matthew 28:19-20). (2) In John's answer we have his moral system. His morality differs from that of the Lord, inasmuch as the former lays more stress upon the regulation of the external conduct, while Jesus lays more upon that of the inner life.

He answereth - It is not properly John, but the Holy Ghost, who teaches us in the following answers, how to come ourselves, and how to instruct other penitent sinners to come to Christ, that he may give them rest. The sum of all this is, Cease to do evil, learn to do well. These are the fruits worthy of repentance.