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laid unto the root of the trees: | unto them, He that hath two

every tree therefore which bringeth not forth good fruit, is hewn down, and cast into the fire.

10 And the people asked him, saying, What shall we do then? 11 He answereth and saith

Luke represents the Saviour, in general terms, as addressing the language of these verses to "the multitude;" while Matthew relates that they were particularly addressed to the Pharisees and Sadducees. These men were a part of the multitude; and while the words were spoken in the hearing of all, they were specially directed to the Pharisees and Saddu

cees.

coats, let him impart to him that hath none; and he that hath meat, let him do likewise.

12 Then came also publicans to be baptized, and said unto him, Master, what shall we do?

These men

sees and Sadducees. were distinguished by a self-seeking spirit, and a disregard to the necessities of others; they neglected the du ties of benevolence and charity, to which true religion always prompts. See Matt. 15: 3-6. 23:14, 23, 25. Now, in replying to them, he enforced the principle that repentance would produce, as its appropriate fruits, benevolence, a kind interest in the wel10. What shall we do then? That fare of others, and an administering is, What shall we do as manifesting to their necessities. And, clearly, if the genuineness of our professed re- a Pharisee should begin and should pentance? John had enjoined, " Bring continue to distinguish himself by a forth fruits worthy of repentance;' deep interest in the welfare of others, that is, Amend your lives, enter upon by searching out and relieving the such a course of conduct as will prove distressed according to his ability, you to have become good men. It and by seeking others' happiness was to this injunction that the ques-rather than his own aggrandizement, tion stated in this verse had reference; he would thus give appropriate eviand the inquiry amounted to this-dence of having a new disposition, What are the fruits worthy of repent- and of having entered on a truly ance? The people here mentioned are righteous life. Such a change in his the same as are meant by the multi-principles and conduct would be a tude in the seventh verse; and by comparing Matt. 3: 7, it appears that the Pharisees and Sadducees were particularly addressed.

very suitable manifestation that he had complied with the exhortation of John. Accordingly, knowing the characters and the circumstances of this class, John enjoined on them the duty of imparting relief, according to their ability, to their needy fellow

Compare Matt. 19: 21. Mark 10: 21. 1 John 3: 17. 4:20. Not that the external act of giving to the poor had any peculiar merit, or was in itself a holy act, deserving the approbation of God; but that such a course of life would be a suitable exhibition of the new, holy principle which John was inculcating. Compare 1 Cor. 13: 3.

11. He answereth. The answer of John had in view the same thoughts which prompted the question above stated. He wished to show his hear-men. ers in what manner the amendment of heart and life, expressed by the word repentance, would be shown. In his answers, both in this verse and the following ones, he had respect to the well-known characters of the different classes among his hearers, and to the circumstances and temptations peculiar to each class. Thus, with much practical wisdom, he gave to his replies such a directness as that they could not be misunderstood. Unto them; particularly to the Phari

12. Publicans. See INTRODUCTORY EXPLANATIONS, in the first volume, III. 5. p. xvii.

13 And he said unto them, | what shall we do? And he said Exact no more than that which unto them, Do violence to no is appointed you. man, neither accuse any false14 And the soldiers likewisely; and be content with demanded of him, saying, And

13. Exact; demand. The employment in which publicans were engaged exposed them peculiarly to the practice of extortion; and this practice was very common among them. Adapting, then, his reply to their circumstances and character, John enjoined on them an equitable discharge of their office as an appropriate fruit of repentance. Since publicans were distinguished by extortion, if a publican had entered on a life of repentance, that is, had become a pious man, his integrity in performing the publican's office would be a fruit of repentance, and would prove the sincerity of his profession. Other external manifestations of piety he would, indeed, have; but however many other evidences he might furnish, if he had not this, he would not have the appropriate one; and all others, without this, would be totally valueless.

wages.

your

when not in actual service. This discontented spirit would lead, not only to complaints, but also to dishonest methods of gain. But if they would be truly pious, and "bring forth fruits worthy of repentance,' they must desist from all the sins to which they were exposed, and cultivate the opposite holy traits of character. It might well be taken for granted, that, if they desisted from the sins to which they were peculiarly exposed, they would renounce all other sins, and act from right motives.

The amount, then, of John's reply to the question, What shall we do as exhibiting the fruits of repentance? is, Abandon your sins, and lead a righteous life. And this general injunction he applied to the different circumstances of the respective classes among his hearers.

SUGGESTION. The question is some14. Soldiers. Whether these sol- times raised, whether or not John diers were Jews in the employ of the forbade the military profession and the Romans, or in the employ of Herod, practice of war. The truth is, he exthe tetrarch of Galilee, it is impossi-pressed no opinion on that question, ble to decide. In replying to their it not being pertinent to the occasion. inquiry, John adapted his instructions He enjoined on all the general duty to the sins and temptations incident of repentance; and explained what to their condition, and showed by what would be the appropriate fruits of recourse of conduct, in their station, pentance in the different classes of they might give evidence of hearty his hearers. If any of his hearers amendinent. Do violence, &c. In- should be convinced that their emdulge not the disposition to treat any ployment necessarily involved feelone violently, either by words or ings and practices utterly at variance actions, by terrifying and harassing; with his directions, so that they could indulge not an overbearing, oppres- not, with a good conscience, continue sive spirit. To the indulgence of in their employment, the path of duty such a spirit a soldier would be pe- was then plain for those persons. culiarly exposed. || Neither accuse They must on no account violate any falsely. Reference is made to the great principles which he had enopportunities which soldiers had of joined; and if it were impossible for obtaining money, either by threats of them to continue in their employaccusation, or by falsely accusing. ments without violating those princiBe content with your wages. Soldiers ples, they ought to obey the dictate would be very liable to a discontented of enlightened conscience. For inspirit as to their wages, especially stance, if they could not be soldiers

19 But Herod the tetrarch,

15 And as the people were | in expectation, and all men being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done,

mused in their hearts of John, whether he were the Christ, or not;

16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose he shall baptize you with the Holy Ghost, and with fire:

20 Added yet this above all, that he shut up John in prison.

21 Now, when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,

22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said,

17 Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquench-Thou art my beloved Son; in able. thee I am well pleased.

18 And many other things in his exhortation preached he unto the people.

without doing violence, &c., let conscience then be heard as suggesting a change in their occupation. This, however, it was their duty, not his,

to settle.

23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son in any given course, regardless of this question and of the claims of conscience, it is at his peril. If he chooses knowingly to resist conscience, it is at his peril. On this subject, however, one man cannot be another's judge. To conscience, enlightened by the Scriptures, and to the Lord of conscience, each must be left.

It is in this same way that the word of God directs us in respect to the propriety, or the impropriety, of various occupations and practices. Instead of passing sentence on particular employments, or civil arrangements, or modes of life, it 15. In expectation; waiting for lays down the fundamental princi- something to occur, that might decide ples of morality and religion, which whether John was the Messiah or not. are applicable to every human being,||| Mused; reflected. The Christ; whatever be his age, his employment, the Messiah. his engagements, or connections. 16, 17. Compare Matt. 3: 11, 12. Those fundamental principles he must 18. Many other things, &c. This obey, or he will forfeit the favor of verse plainly shows that the evangeGod. His circumstances, or engage- lists have preserved only some abments, will not be accepted as an ex-stracts of John's instructions; enough cuse for the cherishing of feelings to let us know the topics and the which are at variance with those manner of his teaching. principles. And his own conscience must decide whether he can, or cannot, continue in any particular line of life, consistently with those principles. If he chooses to proceed

19, 20. Compare Matt. 14: 3-5 Mark 6: 17-20.

21, 22. Compare Matt. 3: 13—17. Mark 1: 9-11.

23-38. As was supposed; accord

of Joseph, which was the son of [seph, which was the son of Heli, Jonan, which was the son of

31 Which was the son of Me

24 Which was the son of Eliakim, Matthat, which was the son of Levi, which was the son of Mel-lea, which was the son of Menan, chi, which was the son of Janna, which was the son of Joseph,

25 Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,

27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,

28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,

29 Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,

30 Which was the son of Simeon, which was the son of Juda, which was the son of Jo

ing to common opinion. Allusion is here tacitly made to the miraculous conception of Jesus. See 1:35. In respect to the genealogy recorded in these verses, examine the notes on Matthew 1:1-16. It should here be stated, that the genealogy, as presented by Luke, commences with Jesus, and goes up as far as to Adam. Matthew's list of names commences

which was the son of Mattatha, which was the son of Nathan, which was the son of David,

32 Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,

33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,

34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,

35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,

36 Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech, 37 Which was the son of Mawith Abraham, and comes down to Jesus. In order, then, to institute a comparison, the latter part of Luke's list should be compared with the former part of Matthew's.

36. Which was the son of Cainan. By comparing the genealogies as preserved in the Old Testament, (Gen. 10: 24. 11: 12. 1 Chron. 1: 24) it would appear that the name Cainan

thusala, which was the son of | Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cai

nan,

38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

CHAPTER IV.

AND Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness,

4 And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.

5 And the devil, taking him up into a high mountain, showed unto him all the kingdoms of the world in a moment of time.

6 And the devil said unto him, All this power will I give thee, and the glory of them: for

that is delivered unto me, and to whomsoever I will, I give it.

7 If thou, therefore, wilt worship me, all shall be thine. 8 And Jesus answered and

2 Being forty days tempted of the devil. And in those said unto him, Get thee behind days he did eat nothing and when they were ended, he afterward hungered.

3 And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.

is here superfluous, and that Salah was really the son of Arphaxad. By some cause which it is now impossible to ascertain, this name was inserted in the Greek translation of the Old Testament, made a long time before the birth of Christ; and, as the Jews held that translation in high esteem, the name came to be regarded as properly belonging there. As its being retained was a matter of very little interest, and affected no point of doctrine, or history, nor any moral precepts, it seems to have been handed down, without being questioned, among the other names. Luke took from that translation, or from a document copied out of that translation, his list of the names belonging to those very ancient times, that list, as a whole, being acknowledged a public, genuine document. In order to explain how the name could have been introduced into the list as furnished by the Greek translation of

me, Satan: for it is written,. Thou shalt worship the Lord thy God, and him only shalt thou serve.

9 And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said the Old Testament, it has been suggested as probable that Salah had another name; which name, being Cainan, was inserted in the margin of some early manuscripts, and was afterwards, either by the translator or by some subsequent copyist, placed in the list with the other names. Having been once inserted, it could easily retain its place, both because the matter was one of little consequence in itself, and because reverence for the sacred Scriptures would naturally prevent a person from removing a word. In a genealogy of Jesus Christ, which Luke intended to give, it was enough for all the purposes designed, if, from the public genealogies preserved and acknowledged by the Jews, he could be shown to have descended from David and from Abraham.

CHAPTER IV.

1-13. See on Matt. 4: 1–11.

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