Exegetical and Hermeneutical Commentary of Luke 3:11
He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
11. He that hath two coats ] St Luke alone preserves for us the details in this interesting section. Beyond the single upper garment ( chiton, cetoneth), and garment ( himation) and girdle, no other article of dress was necessary. A second ‘tunic’ or cetoneth was a mere luxury, so long as thousands were too poor to own even one.
let him impart to him that hath none ] St Paul gave similar advice (2Co 8:13-15), and St James (Jas 2:15-17), and St John (1Jn 3:17), because they had learnt this spirit from Christ. A literal fulfilment of it has often been represented by Christian Art in the “Charity of St Martin.”
meat ] Rather, food. The word has now acquired the specific sense of ‘flesh,’ which it never has in our E. V. For instance the “meat-offering” was generally an offering of flour and oil.
We may notice the following particulars respecting the preaching of the Baptist:
(1) It was stern, as was natural to an ascetic whose very aspect and mission were modelled on the example of Elijah. The particulars of his life, and dress, and food the leathern girdle, the mantle of camel’s hair, the living on locusts and wild honey are preserved for us by the other Evangelists, and they gave him that power of mastery over others which always springs from perfect self-control, and absolute self-abnegation. Hence “in his manifestation and agency he was like a burning torch; his whole life was a very earthquake; the whole man was a sermon.”
(2) It was absolutely dauntless. The unlettered Prophet of the Desert has not a particle of respect for the powerful Sadducees and long-robed luxurious Rabbis, and disdains to be flattered by their coming to listen to his teaching. Having nothing to hope from man’s favour, he has nothing to fear from man’s dislike.
(3) It shews remarkable insight into human nature, and into the needs and temptations of every class which came to him, shewing that his ascetic seclusion did not arise from any contempt of, or aversion to, his fellowmen.
(4) It was intensely practical. Not only does it exclude all abstract and theological terms such as ‘justification,’ &c., but it says nothing directly of even faith, or love. In this respect it recalls the Old Testament, and might be summed up in the words of Balaam preserved in the prophet Micah, “He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” Mic 6:8.
(5) Yet though it still belongs to the dispensation of the shadow it prophesies of the dawn. His first message was “Repent;” his second was “The kingdom of heaven is at hand:” and this message culminated in the words “Behold the Lamb of God,” which shewed that the Olam habba or ‘future age’ had already begun. These two great utterances “contain the two capital revelations to which all the preparation of the Gospel has been tending.” “Law and Prophecy; denunciation of sin and promise of pardon; the flame which consumes and the light which consoles is not this the whole of the covenant?” Lange.
(6) It does not claim the credentials of a single miracle. The glory and greatness of John the Baptist, combined with the fact that not a single wonder is attributed to him, is the strongest argument for the truth of the Gospels against the ‘mythical theory’ of Strauss, who reduces the Gospel miracles to a circle of imaginative legends devised to glorify the Founder of Christianity. At the same time this acknowledged absence of miraculous powers enhances our conception of the enormous moral force which sufficed, without a sign, to stir to its very depths the heart of a sign-demanding age.
(7) It had only a partial and temporary popularity. Rejected by the Pharisees who said that “he had a devil,” the Baptist failed to produce a permanent influence on more than a chosen few (Joh 5:35; Luk 7:30; Mat 11:18; Mat 21:23-27; Act 18:25; Act 19:3-4). After his imprisonment he seems to have fallen into neglect, and he himself felt from the first that his main mission was to prepare the way for another, and to decrease before him. He was “the lamp kindled and shining” (Joh 5:35) which becomes needless and ceases to be noticed when the sun has dawned.
Fuente: The Cambridge Bible for Schools and Colleges
He that hath two coats … – Or, in other words, aid the poor according to your ability; be benevolent, and you will thus show that your repentance is genuine. It is remarkable that one of the first demands of religion is to do good, and it is in this way that it may be shown that the repentance is not feigned. For.
- The nature of religion is to do good.
- This requires self-denial, and none will deny themselves who are not attached to God. And,
- This is to imitate Jesus Christ, who, though he was rich, yet for our sakes became poor.
Coats – See the notes at Mat 5:40.
Meat – Provision of any kind.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. He that hath two coats, &c.] He first teaches the great mass of the people their duty to each other. They were uncharitable and oppressive, and he taught them not to expect any mercy from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
11. two coatsdirected againstthe reigning avarice. (Also see on Mt3:10.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He answereth and saith unto them,…. By telling them what they should do; and he does not put them upon ceremonial observances, nor severe exercises of religion, nor even the duties of the first table of the law, and others of the second, though necessary to be done; but upon acts of beneficence and kindness, to fellow creatures in distress; and are what may be called love of our neighbour, and which involves the love of God, and so the whole law; for the one cannot be rightly exercised without the other:
he that hath two coats, let him impart to him that hath none; not both of them, but one of them: a man is not obliged to go naked himself, in order to clothe another; and so the Persic and Ethiopic versions read, “let him give one to him that has not”; that has not a garment to wear. This is not to be understood strictly and literally, that a man is obliged to give one of his coats, if he has more than one, to a person in want of clothing; it will be sufficient to answer the intent of this exhortation, if he supplies his want another way, by furnishing him with money to buy one: the meaning is, that persons according to their abilities, and of what they can spare, should communicate to those that are in distress: much less is it to be concluded from hence, that it is not lawful for a man to have more coats than one:
and he that hath meat, or meats, let him do likewise; that is, he that has a sufficiency of food, and more than enough for himself and family, let him give it freely and cheerfully to the poor and needy, for with such sacrifices God is well pleased: and when such acts of kindness are done in faith, from a principle of love, and with a view to the glory of God, they are the fruits of grace, and such as are meet for repentance, and show it to be genuine. John instances in these two articles, food and raiment, as containing the necessaries of human life, and including every thing, by which one may be serviceable to another.
Fuente: John Gill’s Exposition of the Entire Bible
Coats (). The inner and less necessary undergarment. The outer indispensable is not mentioned. Note the specific and different message to each class. John puts his finger on the weaknesses of the people right before him.
Fuente: Robertson’s Word Pictures in the New Testament
1) “He answereth and saith unto them,” (apokritheis de elegen autois) “Then replying, he instructed or told them,” the Pharisees and Sadducees in particular, Mat 23:25.
2) “He that hath two coats,” (ho echon duo chitonas) “The one having two coats,” tunics or outer garments, 1Jn 3:17; Mar 7:6; Luk 11:39, and you all who are so mechanically meticulous about traditions and the law.
3) “Let him impart to him that hath none;” (metadoto to me echonti) “Let him impart (or give it) to the one who does not have a coat, tunic, or outer garment at all,” as admonished by Jas 2:15; Jas 2:17, as an expression of self-denial, a first condition for a true penitent to enter the labors of the coming Lord, Luk 9:23.
4) “And he that hath meat, let him do likewise.” (kai ho echon bromata komoios poieito) “And the one who has excess food, let him do likewise,” or a similar thing, let him share with those who are without food, bearing one anothers burdens, fulfilling the law, which always points to Christ, as the true and great Provider, Gal 3:24; Gal 6:2; They are reminded that deeds of justice, charity toward the needy, are first fruits or evidence of repentance for sin and an inner change of spiritual life.
Fuente: Garner-Howes Baptist Commentary
(11) He that hath two coats.The remedy, in this case, was simple and practical. Selfishness was the root of evil. It was to be conquered not by religious emotions only, but by acts of unselfishness.
He that hath meat.The Greek noun is plural, and includes all forms of food.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. He that hath two coats For coat see note on Mat 5:40. As selfishness, rapine, and robbery were the order of the day, the Baptist prescribes, even to a mortification, the reverse work: let the recklessness of might be checked by the example of divine magnanimity; let the surplus of the rich, both in food and clothing, be given in charity to the poor.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he answered and said to them, “He who has two coats, let him impart to him who has none, and he who has food, let him do the same.” ’
They are to show true and practical love for their neighbours. If they possess two coats and someone else does not have one, they are to give them one (compare Luk 6:29; Mar 6:9). If they have food and someone else has none they are to give them some. The emphasis here is on practicality. It is saying that need must be met by supply, not by pious thoughts and words. It is no good saying to people ‘be warmed and filled’. They are to warm and fill them (see Jas 2:15-16). This will similarly become an example of love in the early church (Act 2:44-45; Act 4:32).
Fuente: Commentary Series on the Bible by Peter Pett
11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
Ver. 11. He that hath two coats ] Thus Tyre evidenced her repentance, Isa 23:18 , by feeding and clothing God’s saints with her merchandise. Thus Zaccheus, Dorcas, &c. This is all the lesson that for the present he sets them, being but young scholars in the school of Christ.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Luk 3:11 . .: two, one to spare, not necessarily two on the person, one enough; severely simple ideas of life. The was the under garment, vide on Mat 5:40 . : the plural should perhaps not be emphasised as if implying variety and abundance ( , Grotius). The counsel is: let him that hath food give to him that hath none, so inculcating a generous, humane spirit. Here the teaching of John, as reported by Lk., touches that of Jesus, and is evangelical not legal in spirit.
Fuente: The Expositors Greek Testament by Robertson
answereth and saith. See note on Deu 1:41.
coats = tunics. compare Mat 5:40). One kind of garment, put by Figure of speech Synecdoche (of Species) for a garment of any kind,
none = not, as in Luk 3:8.
meat = food, or victuals.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 3:11. , he who hath) The people were inclined to avarice above all other faults. Therefore John gives them injunctions directly opposed to this sin, viz. injunctions respecting meat and raiment. The fruit of a thoroughly inward repentance [which, as well as the general testimony of John concerning the Christ, is taken for granted here.-V. g.] passes forth to the outermost parts of the life: Luk 3:13-14 : and does not consist in mere specious works, but in such as become us as citizens, and yet are real good works: ch. Luk 10:34; Mat 25:35; Isa 58:6-7.- , two coats [rather tunics or inner vests]) and so as regards other articles of which we possess duplicates.-, let him impart) Liberality is wider in its range of comprehension, than generosity merely in money matters.
Fuente: Gnomon of the New Testament
He that hath two: Luk 11:41, Luk 18:22, Luk 19:8, Isa 58:7-11, Dan 4:27, Mat 25:40, Mar 14:5-8, Joh 13:29, Act 10:2, Act 10:4, Act 10:31, 2Co 8:3-14, 1Ti 6:18, Heb 6:10, Jam 1:27, Jam 2:15-26, 1Jo 3:17, 1Jo 4:20
Reciprocal: Job 31:19 – General Eze 18:7 – hath given Mat 6:28 – why Mat 10:10 – two Mat 14:16 – they Mat 25:36 – Naked Luk 9:3 – two Luk 12:17 – shall Eph 4:28 – that he
Fuente: The Treasury of Scripture Knowledge
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This verse pertains to the duty that one owes to another, in sharing his good things of life with those who do not have them.
Fuente: Combined Bible Commentary
He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
[He that hath two coats, let him impart to him that hath none.] It would be no sense to say, He that hath two coats, let him give to him that hath not two; but to him that hath none: for it was esteemed for religion by some to wear but one single coat or garment: of which, more elsewhere.
Fuente: Lightfoot Commentary Gospels
Luk 3:11. He that hath two coats, etc. This reply says nothing of faith and love. John belonged to the dispensation of the law, was a preacher of repentance, a forerunner of the Saviour. The answer was correct, but necessarily incomplete. The principle is that of unselfishness, which is set forth by our Lord, in the Sermon on the Mount, as self-denying love. This is the link between the two preachers, as far as moral precepts are concerned.
Fuente: A Popular Commentary on the New Testament
Verse 11
Meat; food.