Matthew 5:40 (WEB)
If anyone sues you to take away your coat, let him have your cloak also.
Fathers and councils · 37
Origen
- Origen, Against Celsus VII.61Book VII
“…shall strike thee on the one cheek, turn the other also; and if any man be minded to sue thee at the law, and take away thy coat, let him have thy cloak also,” He expressed Himself in such a way as to make the precept have more practical effect than the words of Plato in the Crito; for the latter is so far from being…” — editor's note: Matt. v. 39, 40.
Read the whole comment
John Cassian
- John Cassian, Conferences XVIII–XXIV XXI.32Conference XXI
“Grace would have our patience proved by the injuries and blows offered to us being redoubled, and bids us be ready to endure twice as much damage; saying: “If a man strike thee on one cheek, offer him the other also; and to him who will contend with thee at the law and take away thy coat, give him thy cloak also.”” — editor's note: Exod. xxi. 24; S. Matt. v. 39, 40.
Read the whole comment
Augustine of Hippo
“It is unworthy of Thee to enter into judgment with Thy servant, or even with Thy friend.…What of the Apostles themselves?…That ye may perceive it at once, they learnt to pray what we pray: to them was given the pattern of prayer by the heavenly Counsellor.” — editor's note: Matt. v. 40.
Read the whole comment“…a money claim by that precept rather which has been given above, “If any man will sue thee at the law, and take away thy coat, let him have thy cloak also;” nor is it necessary to remit a debt to every money debtor; but only to him who is unwilling to pay, to such an extent that he wishes even to go to law.” — editor's note: Matt. v. 40.
Read the whole comment“Thus bringing us back to our Lord’s saying, “If any man will sue thee at the law, and take away thy coat, let him have thy cloak also;” and again, “Of him that taketh away thy goods, ask them not again.”” — editor's note: Matt. v. 40
Read the whole comment
John Chrysostom
“Matt. V. 38, 39, 40.” — the author cites it
Read the whole comment
Jerome
““If any man…will take away thy coat, let him have thy cloke also.”” — editor's note: Matt. v. 40.
Read the whole comment
Tertullian
“Else how will one, when he has two coats, give the one of them to the naked, unless he be a man likewise to offer to one who takes away his coat his cloak as well?” — editor's note: Matt. v. 40; Luke vi. 29.
Read the whole comment
Clement of Alexandria
“And He says: “If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also.”” — editor's note: Matt. v. 40; Luke vi. 27–29.
Read the whole comment
Catena Aurea on Matthew
- Glossa OrdinariaCatena Aurea on Matthew
The Lord having taught that we are not to offer injury to our neighbour, or irreverence to the Lord, now proceeds to shew how the Christian should demean himself to those that injure him.
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
This law, “Eye for eye, tooth for tooth,” was enacted to repress the flames of mutual hate, and to be a check on their undisciplined spirits. For who when he would take revenge, was ever content to return just so…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
For without this command, the commands of the Law could not stand. For if according to the Law we begin all of us to render evil for evil, we shall all become evil, since they that do hurt abound. But if according to…
Read the whole comment - JeromeCatena Aurea on Matthew
Thus our Lord by doing away all retaliation, cuts off the beginnings of sin. So the Law corrects faults, the Gospel removes their occasions.
Read the whole comment - Glossa OrdinariaCatena Aurea on Matthew
Or it may be said that the Lord said this, adding somewhat to the righteousness of the old Law.
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
For the righteousness of the Pharisees is a less righteousness, not to transgress the measure of equal retribution; and this is the beginning of peace; but perfect peace is to refuse all such retribution. Between…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
The things which are done by the Saints in the New Testament profit for examples of understanding those Scriptures which are modelled into the form of precepts. Thus we read in Luke; “Whoso smiteth thee on the one…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
For the Lord was ready not only to be smitten on the other cheek for the salvation of men, but to be crucified with His whole body. It may be asked, What does the right cheek expressly signify? As the face is that…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
Or has your return blow at all restrained him from striking you again? It has rather roused him to another blow. For anger is not checked by meeting anger, but is only more irritated.
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
Whence the Lord judges that others’ weakness should rather be borne with compassion, than that our own should be soothed by others’ pain. For that retribution which tends to correction is not here forbidden, for such…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
But who that is of sober mind would say to kings, It is nothing of your concern who will live religiously, or who profanely? It cannot even be said to them, that it is not their concern who will live chastely, or who…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
Therefore in this kind of injuries which are wont to rouse vengeance Christians will observe such a mean, that hate shall not be caused by the injuries they may receive, and yet wholesome correction be not foregone…
Read the whole comment - JeromeCatena Aurea on Matthew
Mystically interpreted; When we are smitten on the right cheek, He said not, offer to him thy left, but “the other;” for the righteous has not a left. That is, if a heretic has smitten us in disputation, and would…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
The other kind of injuries are those in which full restitution can be made, of which there are two kinds; one relates to money, the other to work; of the first of these it is He speaks when He continues, “Whoso will…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
For it were an unworthy thing that a believer should stand in his cause before an unbelieving judge. Or if one who is a believer, though (as he must be) a worldly man, though he should have reverenced you for the…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
The Lord here forbids his disciples to have lawsuits with others for worldly property. Yet as the Apostle allows such kind of causes to be decided between brethren, and before arbiters who are brethren, but utterly…
Read the whole comment - Gregory the GreatCatena Aurea on Matthew
There are, who are so far to be endured, as they rob us of our worldly goods; but there are whom we ought to hinder, and that without breaking the law of charity, not only that we may not be robbed of what is ours,…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
The third kind of wrongs, which is in the matter of labour, consists of both such as admit restitution, and such as do not - or with or without revenge - for he who forcibly presses a man’s service, and makes him…
Read the whole comment - John ChrysostomCatena Aurea on Matthew
The word here used signifies to drag unjustly, without cause, and with insult.
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
Let us suppose it therefore said, “Go with him other two,” that the number three might be completed; by which number perfection is signified; that whoever does this might remember that he is fulfilling perfect…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
Because wealth is not ours but God’s; God would have us stewards of His wealth, and not lords.
Read the whole comment - JeromeCatena Aurea on Matthew
If we understand this only of alms, it cannot stand with the estate of the most part of men who are poor; even the rich if they have been always giving, will not be able to continue always to give.
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
Therefore, He says not, ‘Give all things to him that asks;’ but, “Give to every one that asketh;” that you should only give what you can give honestly and rightly. For what if one ask for money to employ in…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
For with more benefit is food taken from the hungry, if certainty of provision causes him to neglect righteousness, than that food should be supplied to him that he may consent to a deed of violence and wrong.
Read the whole comment - JeromeCatena Aurea on Matthew
But it may be understood of the wealth of doctrine: wealth which never fails but the more of it is given away, the more it abounds.
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
That He commands, “And from him that would borrow of thee, turn not away,” must be referred to the mind; for “God loveth a cheerful giver.” [2 Cor 9:7] And every one that receives, indeed borrows, though it is not he…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
Christ bids us lend but not on usury; for he who gives on such terms does not bestow his own, but takes of another; he looses from one chain to bind with many, and gives not for God’s righteousness sake, but for his…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
Some object that this command of Christ is altogether inconsistent with civil life in Commonwealths; Who, say they, would suffer, when he could hinder it, the pillage of his estate by an enemy; or would not repay the…
Read the whole comment
Cross-references · 20
Cited together in On Patience Chapter 7.
Cited together in On Patience Chapter 7.
Cited together in Augustine of Hippo on Matthew 5:38–42 (3) (Catena Aurea) and 1 other place.
Cited together in On the Sermon on the Mount II.8.
Cited together in On the Sermon on the Mount II.8.
Cited together in On the Sermon on the Mount II.8.
Cited together in On the Sermon on the Mount II.8.
Cited together in On the Sermon on the Mount II.8.
Cited together in On Patience Chapter 7.
Cited together in The Enchiridion Chapter 78.
Cited together in The Enchiridion Chapter 78.
Cited together in The Enchiridion Chapter 78.
Cited together in The Enchiridion Chapter 78.
Cited together in The Enchiridion Chapter 78.
Cited together in The Enchiridion Chapter 78.
Cited together in The Enchiridion Chapter 78.
Cited together in On Patience Chapter 7.
Cited together in Conferences XVIII–XXIV XXI.32.
Cited together in Conferences XVIII–XXIV XXI.32.
Cited together in Conferences XVIII–XXIV XXI.32.