Exegetical and Hermeneutical Commentary of Matthew 5:40
And if any man will sue thee at the law, and take away thy coat, let him have [thy] cloak also.
40. coat ] Lit. tunic, the under garment. It had sleeves, and reached below the knees, somewhat like a modern shirt. cloke, the upper garment. A large square woollen robe, resembling the modern Arab abba or abayeh. The poorest people wore a tunic only. Among the richer people many wore two tunics besides the upper garment. Wealth is often shown in the East not only by the quality but also by the amount of clothing worn. For the general sense cp. 1Co 6:7, “There is utterly a fault suffer yourselves to be defrauded.”
Fuente: The Cambridge Bible for Schools and Colleges
Verse 40. And if any man will sue thee at the law] Every where our blessed Lord shows the utmost disapprobation of such litigations as tended to destroy brotherly kindness and charity. It is evident he would have his followers to suffer rather the loss of all their property than to have recourse to such modes of redress, at so great a risk. Having the mind averse from contentions, and preferring peace and concord to temporal advantages, is most solemnly recommended to all Christians. We are great gainers when we lose only our money, or other property, and risk not the loss of our souls, by losing the love of God and man.
Coat] , upper garment.-Cloke, , under garment. What we call strait coat, and great coat. – See on Lu 6:29.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
40. And if any man will sue thee atthe law, and take away thy coatthe inner garment; in pledgefor a debt (Exo 22:26; Exo 22:27).
let him have thy cloakalsothe outer and more costly garment. This overcoat was notallowed to be retained over night as a pledge from the poor becausethey used it for a bed covering.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And if any man will sue thee at the law,…. Or “will contend with thee”, or as the Syriac renders it, , “will strive”, or “litigate with thee”; not contest the matter, or try the cause in an open court of judicature, a sense our version inclines to; but will wrangle and quarrel in a private way, in order to
take away thy coat, by force and violence,
let him have thy cloak also; do not forbid, or hinder him from taking it; see Lu 6:29. The “coat”, is the same with , “the upper garment”: and what we render a “cloak”, answers to , “the inward garment”; by which words Sangari expresses the passage in the place before cited: and the sense is, if a wrangling, quarrelsome man, insists upon having thy coat, or upper garment, let him take the next; and rather suffer thyself to be stripped naked than engage in a litigious broil with him. This also is contrary to the above canon of the Jews i, which says;
“If a man should pull another by his ear, or pluck off his hair, or spit, and his spittle should come to him,
or “should take his coat from him”, or uncover a woman’s head in the street, he shall pay four hundred “zuzim”, and all this is according to his dignity; says R. Akiba; even the poor in Israel, they consider them as if they were noblemen, who are fallen from their estates, for they are the children of Abraham, Isaac, and Jacob.”
i Misn. Bava Kama, c. 8. sect. 6.
Fuente: John Gill’s Exposition of the Entire Bible
Thy coat … thy cloke also ( ). The “coat” is really a sort of shirt or undergarment and would be demanded at law. A robber would seize first the outer garment or cloke (one coat). If one loses the undergarment at law, the outer one goes also (the more valuable one).
Fuente: Robertson’s Word Pictures in the New Testament
Coat, cloke [, ] . The former, the shirt – like under – garment or tunic; the latter, the mantle, or ampler over – garment, which served as a covering for the night, and therefore was forbidden by the Levitical law to be retained in pledge over night (Exo 22:26, 27). To yield up this without resistance therefore implies a higher degree of concession.
Fuente: Vincent’s Word Studies in the New Testament
1) “And if any man will sue thee at the law,” (kai to thelonti soi krithenai) “And the one strongly wishing to judge you at the law,” threatens to do so, to get something that he wants, or covets as tangible property that actually belongs to you.
2) “And take away thy coat,” (kai ton chitona sou labein) “And wanting to take your tunic,” or your inner garment, a personal piece of your under clothing, worn with a girdle. The under garment or tunic was girded up for travel or work, Act 12:8; Luk 12:37; Luk 17:8.
3) “Let him have thy cloak also.” (aphes auto kai to himation) “Let or allow him also to have your outer garment;” Be gracious to him, just offer to give him your top coat also, your mantle which was not to be taken in a pledge, Exo 22:26-27. A man, even a poor man, might have several under garments or tunics but only one mantle or top coat, worn by day for comfort, then to cover with at night. This is why it could not be held as a pledge over night.
Fuente: Garner-Howes Baptist Commentary
40. And to him who wishes to enter into a law-suit with thee. Christ now glances at another kind of annoyance, and that is, when wicked men torment us with law-suits. He commands us, even on such an occasion, to be so patient and submissive that, when our coat has been taken away, we shall be prepared to give up our cloak also. None but a fool will stand upon the words, so as to maintain, that we must yield to our opponents what they demand, before coming into a court of law: for such compliance would more strongly inflame the minds of wicked men to robbery and extortion; and we know, that nothing was farther from the design of Christ. What then is meant by giving the cloak to him who endeavors, on the ground of a legal claim, (416) to take away our coat? If a man, oppressed by an unjust decision, loses what is his own, and yet is prepared, when it shall be found necessary, to part with the remainder, he deserves not less to be commended for patience than the man who allows himself to be twice robbed before coming into court. In short, when Christians meet with one who endeavors to wrench from them a part of their property, they ought to be prepared to lose the whole.
Hence we conclude, that Christians are not entirely prohibited from engaging in law-suits, provided they have a just defense to offer. Though they do not surrender their goods as a prey, yet they do not depart from this doctrine of Christ, which exhorts us to bear patiently “the spoiling of our goods,” (Heb 10:34.) It is, no doubt, rare to find a man who proceeds, with mild and proper feelings, to plead in a court: but, as it is possible for a man to defend a just cause with a view to the public advantage, we have no right to condemn the thing in itself, because it appears to be directed by improper feelings.
The different modes of expression which are employed by Matthew and Luke, make no alteration in the meaning. A cloak is usually of more value than a coat: and accordingly, when Matthew says, that we ought to give a cloak to him who takes away a coat, he means that, after having sustained a smaller loss, we ought to be prepared to endure a greater. What is stated by Luke agrees with the ancient proverb, “The coat is nearer than the cloak.” (417)
(416) “ Sous couleur de proceder par voye de justice;” — “under pretense of proceeding by way of justice.”
(417) “ Que le saye est plus pres de la chair que le manteau.” — “That the coat is nearer the flesh than the cloak.”
Fuente: Calvin’s Complete Commentary
(40) If any man will sue thee at the law.The Greek is somewhat stronger: If a man will goi.e., is bent on goingto law with thee. The verse presents another aspect of the same temper of forbearance. Not in regard to acts of violence only, but also in dealing with the petty litigation that disturbs so many mens peace, it is better to yield than to insist on rights. St. Paul gives the same counsel to the believers at Corinth: Why do ye not rather suffer yourselves to be defrauded? (1Co. 6:7). Here also, of course, the precept, absolutely binding, as far as self-interest is concerned, may be traversed by higher considerations.
Coat.The close-fitting tunic worn next the body.
Cloke.The outer flowing mantle, the more costly garment of the two. (Comp. Joh. 19:23, and the combination of the two words, in Act. 9:39, coats and garments.) The meaning of the illustration is obvious. It is wise rather to surrender more than is demanded, than to disturb the calm of our own spirit by wrangling and debate.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. Coat cloak How much may a man not gain by a timely and magnanimous surrender! How much does he not gain by the disposition to be above a sensitive irritability and anxiety to maintain his rights and battle for every inch! How many a most contemptible misery can be avoided by the high spirit that can say without ostentation, “You have got that, and I will fling this into the bargain rather than have a quarrel with my neighbour.” Even if there be a temporary loss, there is, in the long run, a stupendous gain.
Yet this does not command or advise us to allow a man persistently to assail our well-being without prevention or reparation. It does not apply to cases where a ruffian would seize our valuable property, violate chastity, endanger or take life. If possible, reform and benefit an assailant; if that cannot be, then, for the good of society, bring him to legal justice; if his assault be too sudden, defend yourself with the least harm possible to him; if instantly necessary, it is your right, inasmuch as he is a criminal, to save yourself by damage to him. All this is consistent with the law of love.
The coat here mentioned was a tunic, worn next to the skin, with armholes or sleeves, and reaching down, like a shirt, to the knees. Its material was commonly linen. It was bound round the waste by a girdle. A person wearing this only is called in Scripture naked, that is, undressed. Isa 20:2-4; 1Sa 19:24; Joh 21:7. In later times; this coat or tunic was made larger, and a shirt worn under it. The coat of our Saviour, “without seam, woven from the top throughout,” (Joh 19:23,) was the garment here described.
The cloak, called in modern times the “aba,” was a large square piece, several feet in length and breadth, and worn very much as an American Indian wears his blanket. It was put on by flinging one corner of it over the left shoulder, and bringing the cloth around the back, then around the right side under the right arm, crossing the breast and reaching again over the left shoulder. Thus, while the left arm took care of it, the right arm was free.
This “aba” or cloak was used by the poor, by night, as a bed. Such were the garments spread before the Saviour as he entered Jerusalem. Mat 21:8. See also Joh 13:4; Joh 21:7; Mat 24:18.
Fuente: Whedon’s Commentary on the Old and New Testaments
40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
Ver. 40. And if any man sue thee at the law and lake away thy coat ] Rather remit of thy right, and sit down by the loss, than suffer the trouble of a vexatious lawsuit: quiet is to be sought above profit: therefore Isaac removed his dwelling so often, when the spiteful Philistines strove with him about the wells he had digged. Not but that we may take the benefit of the law, and crave the help of the magistrate, for preventing or punishing of wrong done us; as Paul sent to the chief captain, and appealed to Caesar, Act 23:17 ; Act 25:10 .
” Lis legem genuit, legum lis filia; vivi
Nec sine lite solet, nec sine lege potest.
(Owen, Epigr.)
But this must be done neither with a vindictive nor a covetous mind, as the manner is. Therefore after, “Who made me a judge?” our Saviour presently addeth, “Take heed of covetousness.” He that complaineth of another to the magistrate, must, 1. Love his enemies. 2. Prosecure with continual respect to God’s glory and the public good. 3. Use the benefit of the law with charity and mercy, without cruelty and extremity. 4. Use it as an utmost remedy, when it cannot otherwise be; lest strangers be filled with thy wealth, and thy labours be in the house of a lawyer, and thou mourn at last (with Solomon’s fool) when thine estate is consumed upon him: there being but few such as Servius Sulpitius, of whom Cicero reports, that he was not more a lawyer than a peace maker, referring all things to moderation and equity, and not stirring up suits, but composing them. Sordida poscimus; nummia quidam haud inepte quosdam iurisconsultos vocat; latrocinia intra moenia exercent. Columella. Legulatorum faeces praesertim decem drachmariae. Philip. ix.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40, 41. ] See note on Mat 5:39 . imports legal contention only , and is thus distinguished from the violence in Mat 5:39 . (Meyer, against Tholuck (but not in edn. 3) and De Wette.) , i.e. in pledge for a debt: see Exo 22:26 . , the inner and less costly garment; , the outer and more valuable, used also by the poor as a coverlet by night (Exod. ubi supra). In Luk 6:29 the order is inverted, and appears to be that in which the two garments would be taken from the body, that verse referring to abstraction by violence . See the apostolic comment on this precept, 1Co 6:7 .
] Herod. viii. 98, after describing the Persian post-couriers, adds, . schylus, Agam. 285 (Dindorf), says of the beacons which brought the intelligence of the capture of Troy to Mycen, . ‘The Jews particularly objected to the duty of furnishing posts for the Roman government; and Demetrius, wishing to conciliate the Jews, promised, among other things, (Jos. Antt. xiii. 2. 3). Hence our Saviour represents this as a burden; and in the same manner Epictetus says, , , .’ Dr. Burton. The , or billeting of the Roman soldiers and their horses on the Jews, was one kind of this .
Fuente: Henry Alford’s Greek Testament
Mat 5:40 , = in 1Co 6:1 , to sue at law as in A. V [30] Grotius takes it as meaning extra-judicial strife, while admitting that the word is used in the judicial sense in the Sept [31] , e.g. , Job 9:3 , Ecc 6:10 . Beza had previously taken the same view. , . The contention is supposed to be about the under garment or the tunic, and the advice is, rather than go to law, let him have not only it but also, , the more costly upper robe, mantle, toga. The poor man might have several tunics or shirts for change, but only one upper garment, used for clothing by day, for bed-cover by night, therefore humanely forbidden to be retained over night as a pledge, Exo 22:26 .
[30] Authorised Version.
[31] Septuagint.
Fuente: The Expositors Greek Testament by Robertson
if any man, &c. = to him who, wishing to go to law with thee.
will = wishing. Greek. thelo. See App-102.
coat = now called the sulta = an outer jacket or tunic, Greek. chiton.
cloke. The jibbeh, juteh, or benish, a long robe or mantle, full, with short sleeves, Greek. himation. See Mat 27:32. Mar 15:21. Compare Luk 3:14.
Fuente: Companion Bible Notes, Appendices and Graphics
40, 41.] See note on Mat 5:39. imports legal contention only, and is thus distinguished from the violence in Mat 5:39. (Meyer, against Tholuck (but not in edn. 3) and De Wette.) , i.e. in pledge for a debt: see Exo 22:26. , the inner and less costly garment; , the outer and more valuable, used also by the poor as a coverlet by night (Exod. ubi supra). In Luk 6:29 the order is inverted, and appears to be that in which the two garments would be taken from the body, that verse referring to abstraction by violence. See the apostolic comment on this precept, 1Co 6:7.
] Herod. viii. 98, after describing the Persian post-couriers, adds, . schylus, Agam. 285 (Dindorf), says of the beacons which brought the intelligence of the capture of Troy to Mycen, . The Jews particularly objected to the duty of furnishing posts for the Roman government; and Demetrius, wishing to conciliate the Jews, promised, among other things, (Jos. Antt. xiii. 2. 3). Hence our Saviour represents this as a burden;-and in the same manner Epictetus says, , , . Dr. Burton. The , or billeting of the Roman soldiers and their horses on the Jews, was one kind of this .
Fuente: The Greek Testament
Mat 5:40. , the tunic) or inner garment.-, the vest) or outer robe. These are inverted in Luk 6:29. (Cf. in the same chapter, Mat 5:44, with Mat 7:16, for a similar inversion in the case of the grapes and the figs.) The sense remains the same; sc. Give up both. The was more precious than the . See Mar 13:16.-, thine) by right.
Fuente: Gnomon of the New Testament
Luk 6:29, 1Co 6:7
Fuente: The Treasury of Scripture Knowledge
5:40
Men wore inner and outer garments in old time. Using the circumstance as an illustration only, as was done with the cheek, Jesus teaches that if a man insists on having one’s outer garment, just let him have the other also.
Fuente: Combined Bible Commentary
And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
[And if any will sue thee at the law, and take away thy coat, etc.] coat, that is, Talith. So in the words of the Talmud alleged, he takes his coat Of this garment, thus the Rauch; Talith is a cloak; and why is it called Talith? Because it is above all the garments; that is, because it is the outermost garment.
In this upper garment were woven in those fringes that were to put them in mind of the law, of which there is mention Num 15:38. Hence is that, He that takes care of his skirts deserves a good coat. Hereupon the disgrace was increased together with the wrong, when that was taken away, concerning which they did not a little boast, nay, and in which they placed no small religion: Mat 23:5; an upper and an inward garment… “If any give a poor man a penny to buy an inward garment, let him not buy a coat, nor an upper garment.” He lends him an inner garment and a coat.
Fuente: Lightfoot Commentary Gospels
Mat 5:40. This verse may be thus rendered: If any man desires to go to law with thee, and (by so doing) to take away thy coat (the inner garment, or tunic), let thy cloak (the more expensive upper garment) also go to him. The cloak was frequently used as a covering at night, and according to the Mosaic law (Exo 21:26; Exo 21:29) could not be retained as a pledge over night. Rather give up even what the law cannot seize than cherish a vindictive spirit. Christians ought not to be those desiring to go to law. Such often harbor vengeance while they speak of justice.