Luke 3:11

But we are hereby taught, that every thing we have over and above what is necessary to our daily support, we are bound to give to him who hath nothing for God's sake, who hath given us liberally whatever we possess.

St. Luke has introduced three groups of people that ask John questions—the multitudes, the tax collectors and the soldiers. Just as a skillful physician applies to each sickness a suitable and fitting remedy, so also the Baptist gave to each group, representing a mode of life, useful and appropriate advice. He told the multitudes to practice mutual kindness as they strive for repentance. In the case of the tax collectors, he put an end to unrestrained taxation. Then, very wisely, he told the soldiers to oppress no one but be content with their wages.

And because they put forward a humble question, therefore they hear a useful response, when it is added: He who has two tunics, let him give one to him who has none. An excellent counsel, because, as the Savior says below in chapter eleven, "give …

(ubi sup.) For because it was written in the law, Thou shalt love thy neighbour as thyself, he is proved to love his neighbour less than himself, who does not share with him in his distress, those things which are even necessary to himself. Therefore that precept is given of dividing with one's neighbour the two coats, since if one is divided no one is clothed. But we must remark in this, of how much value are works of mercy, since of the works worthy of repentance these are enjoined before all others.

(ubi sup.) Because a coat is more necessary for our use than a cloak, it belongs to the bringing forth of fruits worthy of repentance, that we should divide with our neighbours not only our superfluities but those which are absolutely necessary to us, as our coat, or the meat with which we support our bodies; and hence it follows, And he who has meat, let him do likewise.

Now to the Publicans and soldiers he gives a commandment to abstain from evil, but the multitudes, as not living in an evil condition, he commands to perform some good work, as it follows, He that hath two coats, let him give one.

But behold, no one persecutes us even unto death. How then can we prove whether we love our enemies? Yet there is something that ought to be done in the peace of holy Church, by which it may become clear whether we would be able to die for love in a time of persecution. Certainly the same John says: "He who has the substance of this world, and sees his brother in need, and closes his heart against him, how does the love of God remain in him?" Hence also John the Baptist says: "He who has two tunics, let him give to him who has none." Therefore, he who in a time of tranquility does not give his tunic for God, when will he give his life in persecution? Therefore, let the virtue of charity, that it may be unconquered in disturbance, be nourished through mercy in tranquility, so that one may first learn to spend one's possessions for almighty God, and afterward oneself.

And he answered them, saying: He who has two tunics, let him give to him who has none; and he who has food, let him do likewise. Because a tunic is more necessary for our use than a cloak, it pertains to the fruit worthy …

It follows: "But he answered and said to them: He who has two tunics, let him give to him who has none; and he who has food, let him do likewise." By the fact that a tunic is more necessary for our use than a cloak, it pertains to fruit worthy of repentance that we ought to share with our neighbors not only whatever external and less necessary things we have, but even those things that are very necessary to us—namely, either the food by which we live bodily, or the tunic by which we are clothed. For since it is written in the law: "You shall love your neighbor as yourself," he is proven to love his neighbor less who does not share with him even those things necessary to himself in his neighbor's time of need. Therefore the precept is given about dividing two tunics with one's neighbor, because this could not be said of one tunic, since if one is divided, no one is clothed. For with half a tunic, both he who receives remains naked and he who gave remains naked. But amid these things it should be known how greatly works of mercy avail, since for fruits worthy of repentance these are commanded above all others. Hence Truth also says through itself: "Give alms, and behold, all things are clean to you." Hence again he says: "Give, and it shall be given to you." Hence it is written: "Water extinguishes a burning fire, and almsgiving resists sins." Hence again it is said: "Store up almsgiving in the bosom of the poor, and it will pray for you." Hence a good father admonishes his innocent son, saying: "If you have much, give abundantly; if you have little, take care to impart even that little willingly."

But some one has observed that the two coats are the spirit and letter of Scripture, but John advises him that hath these two to instruct the ignorant, and give him at least the letter.

John instructs three classes of people who came to him: the common class of people, tax collectors, and soldiers. He persuades the common class of people to be diligent in almsgiving, commanding that whoever has "two garments" should share with the one who has none. …

He answereth and saith unto them,....

The gospel requires mercy, and not sacrifice; and the design of it is to engage us to do all the good we can. Food and raiment are the two supports of life; he that hath meat to spare, let him give to him that is destitute of daily food, as well as he that hath clothes to spare: what we have we are but stewards of, and must use it, accordingly, as our Master directs.

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. 1. The “nature” of religion is to do good. 2. This requires self-denial, and none will deny themselves who are not attached to God. And,

We have, in these verses, a specimen of John the Baptist's ministry. It is a portion of Scripture which should always be especially interesting to a Christian mind. The immense effect which John produced on the Jews, however temporary — is evident, from many expressions in the Gospels. The remarkable testimony which our Lord bore to John, as "a prophet greater than any born of woman," is well-known to all Bible readers. WHAT THEN WAS THE CHARACTER OF JOHN'S MINISTRY? This is the question to which the chapter before us supplies a practical answer.

We have, in these verses, a specimen of John the Baptist's ministry. It is a portion of Scripture which should always be especially interesting to a Christian mind. The immense effect which John produced on the Jews, however temporary — is evident, from many expressions in the Gospels. The remarkable testimony which our Lord bore to John, as "a prophet greater than any born of woman," is well-known to all Bible readers. WHAT THEN WAS THE CHARACTER OF JOHN'S MINISTRY? This is the question to which the chapter before us supplies a practical answer. We should first mark — the holy boldness with which John addresses the multitudes who came to his baptism. He speaks to them as a "brood of vipers!" He saw the rottenness and hypocrisy of the profession which the crowd around him were making, and uses language descriptive of their case. His head was not turned by popularity. He did not care who was offended by his words. The spiritual disease of those before him was desperate, and of long standing — and he knew that desperate diseases need strong remedies! Well would it be for the Church of Christ, if it possessed more plain speaking ministers in our days — like John the Baptist. A morbid dislike to strong language; an excessive fear of giving offence; a constant flinching from directness and plain speaking — are, unhappily, too much the characteristics of the modern Christian pulpit. Uncharitable language is no doubt always to be deprecated. But there is no charity . . . in flattering unconverted people, in abstaining from any mention of their vices, or in applying smooth names to damnable sins! There are two texts which are too much forgotten by Christian preachers. In one it is written, "Woe unto you when all men shall speak well of you." Luke 6:26. In the other it is written, "Am I now trying to win the approval of men — or of God?

He that hath two coats, etc. - 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?