The Meaning of Luke 3:14 Explained

Luke 3:14

KJV: And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

YLT: And questioning him also were those warring, saying, 'And we, what shall we do?' and he said unto them, 'Do violence to no one, nor accuse falsely, and be content with your wages.'

Darby: And persons engaged in military service also asked him saying, And we, what should we do? And he said to them, Oppress no one, nor accuse falsely, and be satisfied with your pay.

ASV: And soldiers also asked him, saying, And we, what must we do? And he said unto them, Extort from no man by violence, neither accuse any one wrongfully; and be content with your wages.

KJV Reverse Interlinear

And  the soldiers  likewise  demanded  of him,  saying,  And  what  shall we  do?  And  he said  unto  them,  Do violence  to no man,  neither  accuse [any] falsely;  and  be content  with your  wages. 

What does Luke 3:14 Mean?

Verse Meaning

Soldiers were able because of their position to threaten people with reprisal to extort money from them. Exactly who these soldiers were is unclear, but it is also unimportant. Greed appears to have been a special temptation for them since the wages of soldiers were low. Therefore John called on them to demonstrate contentment.
Luke 3:12-14 help us see that certain temptations are more prominent in certain occupations than others. However material possessions were a source of temptation to all these people, as they still are today.

Context Summary

Luke 3:1-14 - A Preacher Of Righteousness
The evangelist sets an emperor, a governor, two high priests, and three tetrarchs in a few lines, as of very subordinate interest, compared with the one man, the child of the desert, whose coming dated a new era and to whom he devotes the remainder of the chapter. After all, it is religious men who really make the history of mankind.
"The word of God came unto John the Baptist"¦ and he came." That is the true order. Get your message and then come. It is often in the wilderness of life that God's words find us. The man who is going to master men must first master the appetites of his own body. If you seek popularity, you will lose it; if you seek to do God's will, men will almost certainly come to find you. Souls require a clear pane of glass, when they look out on the infinite expanse of the sky! Be real! Live at first-hand with eternal truth! Fear not the face of man! [source]

Chapter Summary: Luke 3

1  The preaching and baptism of John;
15  his testimony of Jesus;
19  Herod imprisons John;
21  Jesus, baptized, receives testimony from heaven
23  The age and genealogy of Jesus from Joseph upwards

Greek Commentary for Luke 3:14

Soldiers also [και στρατευομενοι]
Men on service, militantes rather than milites (Plummer). So Paul in 2 Timothy 2:4. An old word like στρατιωτης — stratiōtēs soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel. [source]
Do violence to no man [μηδενα διασεισητε]
Here only in the N.T., but in the lxx and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly The Latin employs concutere, so. It was a process of blackmail to which Socrates refers (Xenophon, Memorabilia, ii. 9, 1). This was a constant temptation to soldiers. Might does not make right with Jesus.Neither exact anything wrongfully (μηδε συκοπαντησητε — mēde sukophantēsēte). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (συκοπανται — sukophantai). From συκον — sukon fig, and παινω — phainō show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. So the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who “glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences” (quoted by Vincent). The word occurs only in Luke in the N.T., here and in Luke 19:8 in the confession of Zaccheus. It occurs in the lxx and often in the old Greek.Be content with your wages Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked Hence, “rations,” “pay,” wages. Οπσαριον — Opsarion diminutive of οπσον — opson was anything eaten with bread like broiled fish. So οπσωνιον — opsōnion comes to mean whatever is bought to be eaten with bread and then a soldier‘s pay or allowance (Polybius, and other late Greek writers) as in 1 Corinthians 9:7. Paul uses the singular of a preacher‘s pay (2 Corinthians 11:8) and the plural of the wages of sin (Romans 6:23) = death (death is the diet of sin). [source]
Neither exact anything wrongfully [μηδε συκοπαντησητε]
In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants From συκον — sukon fig, and παινω — phainō show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. So the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who “glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences” (quoted by Vincent). The word occurs only in Luke in the N.T., here and in Luke 19:8 in the confession of Zaccheus. It occurs in the lxx and often in the old Greek. [source]
Be content with your wages [αρκειστε τοις οπσωνιοις υμων]
Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked Hence, “rations,” “pay,” wages. Οπσαριον — Opsarion diminutive of οπσον — opson was anything eaten with bread like broiled fish. So οπσωνιον — opsōnion comes to mean whatever is bought to be eaten with bread and then a soldier‘s pay or allowance (Polybius, and other late Greek writers) as in 1 Corinthians 9:7. Paul uses the singular of a preacher‘s pay (2 Corinthians 11:8) and the plural of the wages of sin (Romans 6:23) = death (death is the diet of sin). [source]
Soldiers [στρατευόμενοι]
Strictly, soldiers on service: hence the participle, serving as soldiers, instead of the more comprehensive term στρατιῶται ,soldiers by profession. Some explain it of soldiers engaged in police inspection in connection with the customs, and hence naturally associated with the publicans. [source]
What shall we do? []
The we in the Greek is emphatic, closing the question. Hence Rev., very aptly, and we, what must we do? [source]
Do violence [διασείσητε]
Only here in New Testament. Lit., to shake violently; hence to agitate or terrify; and so to extort money from one by terrifying him. The corresponding Latin word concutere is used by later writers in the same sense. Xenophon says of Socrates' “I know of his once having heard from Crito that life at Athens was a hard thing for a man who desired to mind his own business. 'For,' said he, 'they bring actions against me, not because they are wronged by me, but because they think I would rather pay money than have any trouble'” (“Memorabilia,” ii., 9,1). For this process of blackmail, σείω , to shake, was used. Thus Aristophanes (“Knights,” 840):“Thou shalt make much money by falsely accusing and frightening ” ( σείων τε καῖ ταράττων )again (“Peace,” 639):“And of their allies they falsely accused ( ἔσειον ) the substantial and rich.”The word in this passage of Luke has the later, secondary meaning, to extort; and therefore the American Revisers rightly insist on, extort from no man by violence. It is used by medical writers, as, for instance, by Hippocrates, of shaking the palsied or benumbed limbs of a patient; or of a shaking by which the liver was relieved of an obstruction. Luke also uses two other compounds of the verb σείω : κατασείω ,to beckon, Acts 12:17 (peculiar to Luke); and ἀνασέιω , to stir up, which occurs also in Mark 15:11. Both these are also used by medical writers. [source]
Accuse any falsely [συκοφαντήσητε]
The common explanation of this word is based on the derivation from σῦκον ,a fig, and φαίνω , to make known; hence of informing against persons who exported figs from Attica, contrary to the law, or who plundered sacred fig-trees. As informers were tempted to accuse innocent persons by the reward paid for pointing out violators of the law, the verb acquired the meaning to accuse falsely. Such is the old explanation, which is now rejected by scholars, though the real explanation is merely conjectural. The fig-tree was the pride of Attica, ranking with honey and olives as one of the principal products, and there is no authority for the statement that there was a time when figs were scarce, and required legal protection against export. Neither is it proven that there was a sacred kind of fig. Rettig, in an interesting paper in the “Studten und Kritiken” (1838), explains that, as tribute in Attica was paid in kind as well as in money, and as figs represented a great deal of property, there was a temptation to make false returns of the amount of figs to the assessors; and that thus a class of informers arose who detected and reported these false returns, and received a percentage of the fine which was imposed. These were known asfig shewers. Another writer has suggested that the reference is to one who brings figs to light by shaking the tree; and so, metaphorically, to one who makes rich men yield up the fruits of their labor or rascality by false accusation. Whatever explanation we may accept, it is evident that the word had some original connection with figs, and that it came to mean to slander or accuse falsely. From it comes our word sycophant. The sycophants as a class were encouraged at Athens, and their services were rewarded. Socrates is said by Xenophon to have advised Crito to take a sycophant into his pay, in order to thwart another who was annoying him; and this person, says Xenophon, “quickly discovered on the part of Crito's accusers many illegal acts, and many persons who were enemies to those accusers; one of whom he summoned to a public trial, in which it would be settled what he should suffer or pay, and he would not let him off until he ceased to molest Crito and paid a sum of money besides.” Demosthenes thus describes one: “He glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin, and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences … .It is the bane of our city that it protects and cherishes this poisonous brood, and uses them as informers, so that even the honest man must flatter and court them, in order to be safe from their machinations.” The word occurs only here and Luke 19:8, of Zacchaeus, the publican. The American Revisers hold to the A. V., and render neither accuse any one wrongfully, extortion being described by the previous word. Wyc., neither make ye false challenge. In the Sept. it is used in the sense of to oppress or deceive. [source]
Wages [ὀψωνίοις]
From ὄψον ,cooked meat, and later, generallyprovisions. At Athens, especially, fish. Compare ὀψάριον ,fish, John 21:9, John 21:10, John 21:13. Hence ὀψώνιον is primarily provision-money, and so used of supplies and pay for an army. With this understanding the use of the word at Romans 6:23, “the wages of sin,” becomes highly suggestive. [source]

Reverse Greek Commentary Search for Luke 3:14

Luke 19:8 If I have taken anything by false accusation [εἴ τι ἐσυκοφάντησα]
If - anything does not state a merely possible case, as if Zacchaeus were unconscious of any such extortion; but is a milder way of saying “Whatever I have taken.” See on Luke 3:14. It is an odd coincidence, nothing more, that the fig -mulberry (sycamore) should occur in connection with the fig -shewer (sycophant). It was common for the publicans to put a fictitious value on property or income, or to advance the tax to those unable to pay, and then to charge usurious interest on the private debt. On the harsh exaction of such debts, see Matthew 18:28; Luke 12:58. [source]
Luke 3:7 To the multitude that went out [τοις εχπορευομενοις οχλοις]
Plural, Multitudes. The present participle also notes the repetition of the crowds as does ελεγεν — elegen (imperfect), he used to say. Matthew 3:7-10 singles out the message of John to the Pharisees and Sadducees, which see notes for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, Luke 3:10, the publicans Luke 3:12, the soldiers Luke 3:14. [source]
Romans 6:23 Wages [οπσωνια]
Late Greek for wages of soldier, here of sin. See note on Luke 3:14; note on 1 Corinthians 9:7 and note on 2 Corinthians 11:8. Sin pays its wages in full with no cut. But eternal life is God‘s gift (χαρισμα — charisma), not wages. Both τανατος — thanatos and ζωην — zōēn are eternal (αιωνιον — aiōnion). [source]
1 Corinthians 9:7 Charges [ὀψωνίοις]
See on Luke 3:14, and compare Romans 6:23; 2 Corinthians 11:8. [source]
1 Corinthians 9:7 Goeth a warfare [στρατεύεται]
The “a” in a warfare is the abbreviated preposition on or in, as a coming, afield, going a pilgrimage. In the Geneva Bible, Deuteronomy 24:5is rendered, “When a man taketh a newe wife, he shal not go a warfare.” So Froissart: “He was not in good poynt to ride a warfare.” The phrase, however, is incorrect as a translation, since the Greek word is used not only of war, but of military service in general. Soldiers are called στρατευόμενοι , Luke 3:14. More correctly, who serveth as a soldier? or, as Rev., what soldier serveth? See on Luke 3:14; see on James 4:1. [source]
2 Corinthians 10:3 War [στρατευόμεθα]
Serve as soldiers: carry on our campaign. See on Luke 3:14; see on James 4:1. [source]
Hebrews 13:5 Be content with such things as ye have [ἀρκούμενοι τοῖς παροῦσιν]
Lit. being contented with the things which are at hand. For ἀρκεῖν tosuffice, see Luke 3:14; John 6:7; 1 Timothy 6:8. On the compounds αὐτάρκης self-sufficientand αὐτάρκεια self-sufficiencysee on 2 Corinthians 9:8; see on Philemon 4:11. [source]
Hebrews 13:5 Be ye free from the love of money [απιλαργυρος ο τροπος]
No copula, but supply εστο — esto “Let your manner of life Alpha privative and πιλος — philos and αργυρος — arguros The N.T. is full of the peril of money on the character as modern life is also. Content with such things as ye have Present passive participle of αρκεω — arkeō to suffice, to be content as in Luke 3:14. Cf. αυταρκης — autarkēs in Philemon 4:11. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in 2 Corinthians 1:7) or the participle used as a principal verb as in Romans 12:16. “Contented with the present things” For himself hath said God himself as in Acts 20:33 of Christ. Perfect active indicative as in Hebrews 1:13; Hebrews 4:3.; Hebrews 10:9. The quotation is a free paraphrase of Genesis 28:15; Deuteronomy 31:8; Joshua 1:5; 1 Chronicles 28:20. Philo (de Confus. Ling. 32) has it in this form, “a popular paraphrase” (Moffatt). Note the five negatives strengthening each other A noble promise in times of depression. [source]

What do the individual words in Luke 3:14 mean?

Were asking then him also those being soldiers saying What shall do we And he said to them No one extort nor accuse falsely be content with the wages of you
Ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες Τί ποιήσωμεν ἡμεῖς Καὶ εἶπεν αὐτοῖς Μηδένα διασείσητε μηδὲ συκοφαντήσητε ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν

Ἐπηρώτων  Were  asking 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: ἐπερωτάω  
Sense: to accost one with an enquiry, put a question to, enquiry of, ask, interrogate.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
στρατευόμενοι  those  being  soldiers 
Parse: Verb, Present Participle Middle, Nominative Masculine Plural
Root: στρατεύομαι  
Sense: to make a military expedition, to lead soldiers to war or to battle, (spoken of a commander).
λέγοντες  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
ποιήσωμεν  shall  do 
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural
Root: ποιέω  
Sense: to make.
εἶπεν  he  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Μηδένα  No  one 
Parse: Adjective, Accusative Masculine Singular
Root: μηδείς 
Sense: nobody, no one, nothing.
διασείσητε  extort 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural
Root: διασείω  
Sense: to shake thoroughly.
μηδὲ  nor 
Parse: Conjunction
Root: μηδέ  
Sense: and not, but not, nor, not.
συκοφαντήσητε  accuse  falsely 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural
Root: συκοφαντέω  
Sense: to accuse wrongfully, to calumniate, to attack by malicious devices.
ἀρκεῖσθε  be  content  with 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural
Root: ἀρκέω  
Sense: to be possessed of unfailing strength.
ὀψωνίοις  wages 
Parse: Noun, Dative Neuter Plural
Root: ὀψώνιον  
Sense: a soldier’s pay, allowance.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.