Also asked him.
‘What shall we do?’
John said to them.
‘Do not intimidate
Do not falsely
With your wages!’”
ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες Τί ποιήσωμεν καὶ ἡμεῖς; καὶ εἶπεν αὐτοῖς Μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν.
This final unique saying of Luke about John and his preaching was a dialogue with some soldiers, that is not found elsewhere in the biblical writings. Luke said that some soldiers also asked John (ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες) what they should do (Τί ποιήσωμεν καὶ ἡμεῖς). John told them (καὶ εἶπεν αὐτοῖς) not to intimidate people or use false accusations (Μηδένα διασείσητε μηδὲ συκοφαντήσητε). They should be content with their wages (καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν). Once again Luke has John respond with a call for justice, fairness, and honesty. These Jewish soldiers of Herod Antipas were perhaps a little cruel or crude in their everyday life activities.
“Even tax collectors
Came to be baptized.
They asked him.
What shall we do?’”
ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν Διδάσκαλε, τί ποιήσωμεν;
This is another one of the unique sayings of Luke about John and his preaching that is not found elsewhere in the biblical writings. Luke said that even tax collectors came to be baptized (ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι). They asked John (καὶ εἶπαν πρὸς αὐτόν), as their teacher (Διδάσκαλε), what they should do (τί ποιήσωμεν). Tax collectors had a special role in the biblical writings as they were considered like traitors to the Jewish people, since these were Jewish people who collected the Roman tax from the local people. However, they seemed capable of repentance, as here they were seeking baptism from John.
John said to them.
‘Whoever has two coats,
Who has none.
Whoever has food,
Must do likewise.’”
ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς Ὁ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω.
Luke continued with his unique sayings about John and his preaching that are not found elsewhere in the biblical writings. Luke said that John responded to them (ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς) that whoever had two coats or tunics (Ὁ ἔχων δύο χιτῶνας) must share with someone who has none (μεταδότω τῷ μὴ ἔχοντι). Whoever has food (καὶ ὁ ἔχων βρώματα), must likewise share their food (ὁμοίως ποιείτω). John was preaching the idea of sharing clothing and food as a primary action for those who followed John and his teachings about repentance.
‘What then should we do?’”
Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες Τί οὖν ποιήσωμεν;
Now there are a series of unique sayings of Luke about John and his preaching that are not found elsewhere in the biblical writings. Apparently, there were a number of questions that people were asking John. Luke said that the crowds asked him (Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες) what should they do (Τί οὖν ποιήσωμεν)? John was considered to be a moral teacher. Thus, the crowds of people who came to repent with baptism wanted to know what were they to do now that they were baptized. What did repentance look like?
“When Jesus had finished
All these sayings,
To his disciples.”
Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας τοὺς λόγους τούτους, εἶπεν τοῖς μαθηταῖς αὐτοῦ
This is unique to Matthew. When Jesus had finished or completed all these sayings (Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας τοὺς λόγους τούτους), he then spoke to his disciples (εἶπεν τοῖς μαθηταῖς αὐτοῦ). Basically, Matthew was indicating that the public ministry, his preaching, his sayings, and parables were now complete. From now on, he would only speak with his trusted disciples, and more particularly with his 12-man leadership team of apostles. There would be no more large crowds listening to Jesus.
“Jesus said to them.
‘How is it then
Inspired by the Spirit,
Calls him Lord?
‘The Lord said
To my Lord.
‘Sit at my right hand,
Until I put your enemies
Under your feet.’
If David thus calls him Lord,
How can he be his son?’”
λέγει αὐτοῖς Πῶς οὖν Δαυεὶδ ἐν Πνεύματι καλεῖ αὐτὸν Κύριον λέγω
Εἶπεν Κύριος τῷ Κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου;
εἰ οὖν Δαυεὶδ καλεῖ αὐτὸν Κύριον, πῶς υἱὸς αὐτοῦ ἐστιν;
There is something similar in Mark, chapter 12:35-37, and Luke, chapter 20:41-44, almost word for word. Jesus said to these Pharisees (λέγει αὐτοῖς). What did David mean when, inspired by the Spirit, he called the future Messiah, a son of David, “Lord” (Πῶς οὖν Δαυεὶδ ἐν Πνεύματι καλεῖ αὐτὸν Κύριον λέγω). Jesus then cited Psalm 110:1, where David said that the Lord said to his Lord to sit at his right hand (Εἶπεν Κύριος τῷ Κυρίῳ μου Κάθου ἐκ δεξιῶν μου). He should sit there until he put all his enemies under his feet (ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου). Jesus then posed the big question. How can David call the Messiah Lord (εἰ οὖν Δαυεὶδ καλεῖ αὐτὸν Κύριον) if he is the son of David (πῶς υἱὸς αὐτοῦ ἐστιν)? This is a trick question. Why would David call his future son or descendant his own Lord, master, or greater than him? The response was that Jesus, the Son of Man, and descendant of David, was greater than David. Peter repeated this citation of Psalm 110 in his preaching in the Acts of the Apostles, chapter 2:34-35, also.
Matthew had 3 chapters devoted to Jesus and his preaching on the mount or hill. This Sermon on the Mount is a collection of sayings and teachings of Jesus that emphasize his moral teaching, the first of his 5 discourses. early in the ministry of Jesus. Luke had something similar in his sermon on the plain. This sermon is the longest continuous section of Jesus speaking in the New Testament, containing the central tenets of Christian discipleship. Thus, it had become the most widely quoted and best known of the teachings of Jesus, with the Beatitudes and the Lord’s Prayer. These Jesus sayings echo the highest ideals of Jesus’ teachings on spirituality and compassion with acts of mercy, providing both temporal and spiritual benefits. Jesus also used many metaphors in his sermon. He reinterpreted the Ten Commandments, particularly about lying, killing and adultery. The teachings of this sermon have been a key element of Christian ethics with its demanding high moral standards. Christians were to be perfect with a Christian righteousness. There have been many different interpretations of this demanding ethical life. Was this only for clergy and monks? Is it only an impossible ideal? Should we take this literally? Is this only an interim ethic or a future ethic? Is this the basis of the social gospel and Christian existentialism? What value do these ideals have for our lives today?