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Explanation for:
Matthew
5
:
40
And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.
12
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Redeemer desires us to exhibit the same compassion not just in times of hardship, but also when our belongings are threatened. He consequently presents a profound principle. Just as He instructs us to triumph through patience, He urges us to offer more than the greedy expect. This final instruction is not made without caveats; He does not simply say to give to the one who asks, but to respond to the one who takes legal action against you. After admonishing us not to insult a brother or provoke him unnecessarily, He called for an even greater challenge by commanding us to turn the other cheek. Likewise, after encouraging us to seek peace with an adversary, He calls us to go beyond mere compliance, instructing us not only to relinquish what the rival desires but also to demonstrate greater generosity.\\n\\nShall one then go about in destitution? If we adhere closely to these teachings, we will not be left wanting; in fact, we would be better adorned than others. This is due to the reality that few would dare confront someone possessing such a mindset. Moreover, should there be a heartless individual bold enough to act unjustly, there will certainly be others ready to cover one who displays such wisdom, offering not just garments but even their lives in support. If one must endure nakedness for the sake of such wisdom, it would not carry shame. Adam in the garden was unashamed in his nakedness (Genesis 2:25), and Isaiah, though he walked without clothes or shoes, gained renown among the Israelites (Isaiah 20:3). Joseph particularly shone in virtue even as he left behind his garments.\\n\\nIt is not inherently wrong to appear bare; rather, it is truly shameful to be as we currently are, adorned in lavish clothes. God honored those of old, while we are chastised by the prophets and apostles alike. Therefore, let us not view the commands of the Lord as beyond our reach. They are not only beneficial but quite attainable if we are vigilant. Their profound impact is such that they can aid not only ourselves but also those who wrong us. Their unique strength lies in teaching us to bear wrongs, ultimately cultivating virtue both within us and in our offenders. If someone wrongfully seeks to seize another’s property, and you respond with unexpected generosity by offering even more than requested, reflecting your kindness against their greed, consider the enlightenment that may unfold—not through mere words but through their own experiences, prompting them to renounce their wicked tendencies and embrace virtue instead.\\n\\nThe Lord desires us to contribute positively not just to ourselves but to our fellow neighbors as well. Hence, to give what is sought without contention will surely benefit you, but to extend beyond that—offering additional kindness—will leave your adversary in a better place. This reflects the nature of the salt that the Redeemer wishes His followers to embody; it serves to preserve both itself and those it touches. This is also true of light, which illuminates for itself and for others. Consequently, as one of the Lord's disciples, enlighten those trapped in darkness; teach them that what they sought from you was not taken by force, showing them that you perceive no offense. In doing so, you will gain even greater respect and honor by demonstrating that nothing was forcibly taken from you, but that you willingly gave. Through your humility, transform their wrongdoing into an opportunity for you to exhibit your generosity. If this seems daunting, remember that it is merely the beginning of true perfection."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"Just as Joseph abandoned his tunic to the libertine and fled with his robe of purity, you too must surrender your garment to the wrongdoer and escape while clothed in the finest robe of righteousness. Do this to avoid the risk of preserving the body’s garment while losing the far more valuable garment of your soul. Moreover, if non-believers observe that you, as a follower of Christ, respond to wrongs with greater wrongs over worldly gains, and that you are willing to pursue the thief through secular courts to the detriment of your soul, who will accept that the promise of the heavenly kingdom is genuine as Christians proclaim? Those who anticipate heavenly rewards tend to disregard earthly matters, but one who is entirely ensnared by worldly concerns is unlikely to have steadfast faith in the promises of eternity."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The Lord calls upon us, after enduring physical wrongs, to disdain earthly possessions and to distance ourselves from all forms of conflict and contention. Thus, if a slanderer or tempter were to initiate a legal challenge to test our faith, seeking to unjustly claim what belongs to us, the Lord instructs us to willingly surrender not only what is unjustly demanded, but also to offer more than what is sought."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"If you are brought before a court and face irritation, offer your outer garment as well, rather than only when it is merely requested. The shirt is referred to as the undergarment, while the outer layer is known as the upper garment. However, these terms can also be used interchangeably."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"The Redeemer desires that you exhibit patient generosity, extending not just to physical strikes and verbal slights, but also concerning your possessions and finances. The reference to the chiton signifies items that are easier to relinquish. It is said, \\"And if anyone takes your cloak, do not withhold your tunic as well\\" (Luke 6:29). This instructs us to not only meet the demands of those who judge us but to also overcome our own selfishness by giving more than what is asked. Should you act in this manner, the individual may abandon their request, feeling ashamed by your wisdom, or, if they accept what they sought, they will remain aware of their own selfishness and leave what was not asked for untouched. \\n\\nBy choosing not to take legal action but providing what is requested, you benefit your own soul. However, by offering additional gifts, you also contribute to the well-being of the other person’s spirit, yielding a double blessing for yourself: you avoid judgment and cultivate generosity. The cloak refers to the outer garment that we wear over our attire, while the tunic represents an undergarment. Frequently, the terms chiton and ιματιον are interchangeably used. As stated in Luke's Gospel, “If someone takes your cloak, do not stop him from taking your tunic” (Luke 6:29). Both of these teachings come from Christ: one delivered on the mountain and the other on a plain. Is it really too burdensome to go without an outer garment? Is it too demanding to be vulnerable for the sake of a brother? Rest assured, a brother would not act unkindly towards you, as he would feel embarrassed by your spirit of generosity."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Lord prohibited retribution, as set forth in the Mosaic law, which dictated that wrongdoing be met with a corresponding wrong. Instead, the tool the Lord provided to combat wickedness is humility. I tell you not to oppose evil: if someone strikes you on your right cheek, turn to him the other as well; and if someone desires to take your tunic, allow him to take your cloak too (Matthew 5:38-40)."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"One may feel compelled to initiate legal action. To the oppressor seeking to seize something in a judicial setting, even more must be willingly offered. This directive is to be comprehended broadly, similar to the earlier message. “The Lord desires us to respond with such generosity not just when we suffer loss, but also when our belongings are at stake” (Chrysostom, Theophylact). Nevertheless, this does not preclude the lawful defense of one's possessions or the right to seek justice in court. The Holy Apostle Paul acknowledges the presence of disputes in the Corinthian Church and does not categorically reject them from the Christian community; rather, he inquires why they choose to inflict harm upon themselves instead of enduring a slight (1 Corinthians 6:7). When he refers to the shirt and outer garments, this reflects the common practice among the Jews who typically wore two layers: the lower garment, a tunic, covered the body to the knees, while the outer, broader garment was usually worn when leaving home and was of greater value. The Savior teaches that if someone in a legal setting demands items of lesser worth, one should also offer those of more significance, as intended. “Shall I then walk unclothed, you ask?—We would not be left without garments if we adhered to these teachings; instead, we would be far better outfitted than others. First, because a person with such a gracious spirit does not attract attack, and second, if an individual were so heartless as to inflict harm, undoubtedly more compassionate souls would arise, willing to provide not only clothing but, if possible, even their own flesh to protect such a wise person” (Chrysostom)."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"If anyone seeks to judge you or desires to take from you a garment that is less valuable than your outer cloak, offer him also your outer garment, which holds greater worth to you. St. Chrysostom explains that the Savior intends for us to demonstrate such generosity not just when we are struck, but also when others attempt to take our belongings. He did not specify, “Give to him who requests an outer cloak,” but addresses the one who wishes to bring you to court, meaning if he seeks to take legal action against you. The Savior encourages us to endure not only minor grievances and loss of property but also to go beyond that, showing love even when it means overcoming animosity."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Saviour's sacrifice does not end here; He further instructs, ‘If anyone wants to sue you and take your tunic, let him have your cloak as well.’ This means being willing to relinquish not just your personal dignity but even your entire belongings if it is essential for maintaining inner peace and aiding the salvation of your neighbor. In such instances, continue to demonstrate love, following the example of your Lord and Redeemer, who, though rich, became impoverished for our benefit, so that we might experience abundance through His destitution (2 Corinthians 8:9). He willingly allowed His final garments to be taken by the soldiers, enduring crucifixion in complete nakedness upon the Cross."},{"author-name":"Kochomski S.W.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"I urge you not to resist wickedness. The devil spreads evil throughout the world, and it is the duty of Christians to combat such malevolence. When faced with personal injustices, however, one must be cautious not to respond to evil with evil. Scripture advises us against retaliating with insults, countering slander with further slander, or meeting violent acts with violence; we must not perpetuate evil or grant it further triumph. For instance, if someone strikes you on your right cheek, offer him your other cheek as well. If someone takes your coat, allow him to take your tunic too. Through these teachings, the Lord illustrates the extent of Christian grace: if a believer endures fresh offenses due to their humility and compassion, they should embrace such trials with a joyful heart, emulating the Lord, who, as the Apostle Peter noted, endured suffering appointed by God. Peter teaches us that we are not punished, nor do we retaliate. However, our Lord does not instruct us to seek out new offenses nor does He prohibit us from admonishing those who wrong us. An example of this can be found during His trial, when He addressed the servant who struck Him, saying, “If I have spoken wrongly, bear witness to the wrong; but if rightly, why do you strike me?” The Lord imparts that suffering new wrongs is preferable to responding to offense with offense, or resorting to violence, or nurturing resentment against those who harm us. Our response to wrongdoers, rooted in meekness and forgiveness, is evident here, as is the call to correct those who have sinned against us and to deter them from continuing in their wrongdoing, as expressed in other passages where Christ discusses brotherly correction. In Matthew, He teaches, “If your brother sins against you, go and tell him his fault between you and him alone; if he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” Thus, the Savior instructs on how a Christian should embody grace, promoting forgiveness and reconciliation, while also embracing the means to correct a brother and lead him away from destruction out of love for him."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"In elaborating on His teachings, Jesus offered illustrations of countering malevolence with goodness: if someone strikes you on your right cheek, offer him the other cheek as well; if someone wishes to sue you for your shirt, give him your outer garment too; if someone compels you to walk a mile, walk with him for two. However, these are merely instances of fulfilling the command to love; anecdotes should not be regarded as directives. Furthermore, these examples do not encompass the entirety of methods available for overcoming evil with good. The foremost commandment from Christ is to love your neighbor, which includes not just friends but also enemies, treating them as you would wish to be treated. This commandment clarifies any confusion surrounding the interpretation of the other directives that stem from it. It must be acknowledged that by providing just three examples of good in the face of evil, Jesus empowers His disciples to discern, based on this paramount commandment, how to apply goodness in each unique situation. “Love,” Blessed Augustine proclaimed, “and do as you will.” It is essential for a brother to return goodness for wickedness; however, the manner in which this is done will be inspired by love, which transcends mere avoidance of vengeance. Thus, the Old Testament's allowance for retaliation, tolerated due to Israel's harshness and found in the Mosaic law, is unequivocally prohibited by the Lord Jesus. Resistance to evil is permitted conditionally: when opposing evil, one must not commit evil, but rather do good. This directive regarding the resistance to evil is addressed directly to the individual experiencing wrongdoing; yet, it also extends to those who witness evil being perpetrated and entire communities or nations tasked with resisting malevolence. Therefore, we will explore its implications in all three contexts."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"The new kingdom, founded on these principles, was intended to offer a different understanding and a novel approach to retribution for wrongdoing. It has been stated, \\"An eye for an eye, and a tooth for a tooth.\\" Yet, I tell you, do not resist evil. If someone strikes you on your right cheek, turn to him the other as well. If someone wishes to sue you and take your shirt, give him your coat too. If someone compels you to walk with him for one mile, go with him two. Under the teachings of the New Testament, the harsh principle of equal retribution is rejected, giving rise to a new perspective on the dynamics of good and evil. In ancient times, sin dominated the kingdom, with evil appearing victorious, leading every good to combat evil in a relentless struggle, internally and externally, to protect itself from harm. God Himself acted to preserve goodness by once wiping out a wicked and corrupt humanity with the flood, subsequently choosing certain individuals and an entire nation to safeguard them from overwhelming evil. He did this by separating them from the sinful world and providing them with laws that enabled them to maintain goodness and shield them from the encroachment of evil.\\n\\nIn this new kingdom, the interaction between good and evil was expected to change radically. Evil would cease to be victorious, and hell would no longer have its lethal grip. Instead, every act of goodness, bolstered by divine support, would achieve triumph, establishing a realm of grace and benevolence. Consequently, goodness would no longer feel compelled to utilize external means to oppose evil, which indicated a sense of inner frailty. The essence of goodness, now a victorious force, could rely fully on its inherent strength, which would overpower all evil. Even if evil appears to have the upper hand temporarily and oppresses goodness, this victory would prove to be illusory and fleeting. Ultimately, the oppressed goodness would reveal its inner strength and not only conquer evil but also transform it into a force for good. For instance, a profoundly enlightened society, despite being subjugated by a barbaric force, will soon demonstrate its intrinsic superiority, leading even its oppressors to realize their own defeat. Similarly, a large ice floe transported from the North Pole brings cold to warmer regions, but this chill is only a brief occurrence, dissipating under the powerful rays of the sun, causing the ice to melt away.\\n\\nHowever, for this ideal to fully manifest, a society infused with the spirit of the new kingdom is necessary, wherein goodness genuinely shapes social life. Until humanity reaches this level of moral and spiritual maturity, the directive to not resist evil remains relevant primarily to mitigate the innate tendency for retaliation against harm or wrongdoing. Therefore, when justice itself is violated—not just personal rights—opposing evil becomes not merely justified but essential. Christ expressed a gentle rebuke toward the servant of the high priest who struck Him (John 18:22, 23), and the Apostle Paul protested vehemently against a similar affront to himself (Acts 23:3), illustrating that injustice must not remain unchallenged without compromising the higher moral law governing human relationships. In standing against injustice, an individual safeguards not only personal integrity but also the truth, a duty of sacred importance. Consequently, any society, in its current imperfect condition, has the right and responsibility to uphold the fundamental principles of its existence, to enact justice against wrongdoers, and thus to maintain the supremacy of goodness until such a time as it achieves unassailable dominion, making the need for external defenses unnecessary."}]}
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