The Church Fathers on this verse

Luke 6:30Meaning & Commentary from the Church Fathers

Give to every one that asketh thee: and of him that taketh away thy goods, ask them not again.

Douay-Rheims

παντι δε τω αιτουντι σε διδου και απο του αιροντος τα σα μη απαιτει

Greek (Byzantine text)

The Church Fathers on this verse

9 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

Reflect on how the widow cared for Elijah. She did not merely provide food, but rather enriched his spirit; her act of giving was interwoven with receiving in return. And now, this principle is amplified: the reward she receives is not simply grain or a jar of oil, but something far greater—eternal life, a gift overflowing with the grace of God and consisting of spiritual nourishment, the purest leaven. In a time of widespread hunger, this widow did not let her circumstances deter her; though she had children to care for, this only fueled her resolve. She resembled one who contributes two small coins. She did not question, "What will I gain from him?

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He asks for food, yet if he were truly powerful, he would not suffer from hunger; surely he could have ended the drought and avoided these hardships. Perhaps he too has wronged God." Such thoughts did not cross her mind. Can you see the beauty of nurturing with a simple heart, without being overly discerning about the one receiving the gift? Had she allowed herself to become overly inquisitive, she would have found confusion and skepticism. Similarly, if Abraham had let curiosity take over, he would not have welcomed the angels, for those who are overly critical often miss out on divine encounters and may fall prey to deceit instead. This occurs because the righteous tend to avoid appearing self-righteous, even at the potential cost of being misunderstood, while the deceiver, skilled in trickery, presents himself with an outward show of piety, making him difficult to identify. Consequently, those who seek to do good may inadvertently be drawn to those who seem righteous while overlooking the truly godly. Therefore, I urge you to conduct all our actions with sincerity. Even if there may be a deceiver in your midst, you are not charged with the responsibility to test every situation. It is written, "To everyone that asketh of thee, give."

Cyrill of Alexandria

5th centuryChurch Father

This quality can only be achieved by someone whose mind is completely turned away from greed. For it is said, “demand nothing back, saith he, that any man take of thee, but give to every one that asketh of thee,” which demonstrates love and a readiness to embrace poverty. Likewise, a person filled with compassion must be prepared to forgive, thus extending kindness even to those who oppose him.

Ambrose of Milan

4th centuryChurch Father

When we are instructed to love our enemies, the hierarchy of love is established, allowing for the fulfillment of the Church’s call to, "Establish love in me" (Song 2:4). Love takes its proper form when we declare the commandments of love. Observe how Jesus descended from His exalted position, setting aside the law in favor of the gospel commandments found in the Beatitudes. The law demands punishment in retribution (cf. Exodus 21:23-36), while the gospel calls for compassion in the face of hostility, kindness in response to hatred, prayer when confronted with curses, assistance during persecution, patience towards those in need, and thankfulness for kindness received. What greater example is there than the athlete who feels no bitterness?

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What could be more remarkable than offering the other cheek to the one who strikes you? Doesn’t this action suppress every urge of resentment and tame furious emotions? Isn’t your patience a chance for you to lead the one who harmed you towards repentance? Ultimately, you repel offense and invite mercy. Often, the strongest foundation for love lies in responding to insolence and arrogance with enduring patience and forgiving wrongs. I recall understanding that this principle is where philosophy yields its arrogance, defining righteousness into three realms: towards God, referred to as piety; towards parents and humanity; and towards the deceased, which entails honoring them with a proper burial. However, the Lord Jesus goes beyond the teachings of the law and the heights of philosophical thought, extending the duty of kindness even to those who wrong us. Even when faced with an adversary, we offer compassion and preserve life when they choose to surrender—typically in line with human nature or the laws of warfare. How much more must we adhere to these principles out of reverence for the honor of God! If the instinct for self-preservation does not deter the warrior, what will restrain the warrior of the world?

Euthymios Zigabenos

11th centuryCommentator

To all who request something from you, offer it willingly. Furthermore, do not seek to reclaim what belongs to you from someone who takes it. This is straightforward.

Didache

1st centuryChurch Father

Offer to everyone who asks of you, and do not expect it back, as the Father desires all generosity to stem from His benevolence. Blessed is the one who gives in accordance with the command, for he is free from guilt. Woe to the one who receives: if a recipient is in true need, he will be blameless; however, if the recipient has no necessity, he must explain why he accepts, and for what purpose. When he is imprisoned, he will be examined regarding his actions, and he will not be released until he has repaid every last cent (cf. Matt. 5:26). It is also said, let your charitable gifts linger in your hands until you discern to whom you should give.

Theophan the Recluse

19th centuryChurch Father

The Lord instructs us, “give to everyone who asks of you.” This commandment is fundamental to Christianity, frequently reiterated by Christ and His apostles. To inspire our commitment to this directive, they have embellished it with profound motivators as well as compelling warnings. It is a common understanding, and many individuals feel a moral duty to assist those in need to the best of their capability. However, upon reflecting on our actions, we often notice that our assistance to the needy is frequently done with minimal sincerity. Our help may sometimes be offered merely to ease the discomfort of persistent requests, and often we deny aid altogether— is this not the more prevalent response?

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In justifying our reluctance to help, we invoke reasons such as fraudulent requests, the laziness of the seekers, or our own financial constraints. Such rationalizations circulate among those hesitant to embrace their responsibilities, influencing even those who aim to be diligent and causing them to sway from the path of righteousness.

When faced with a request for help, we often find ourselves questioning the validity of the need: does the individual truly require assistance? We ponder the possibility of their lack of need while distant strangers continue to face upstream against their misfortunes. But could it not be a desperate mother seeking aid for her starving children, or a father grappling with the illness of his wife and the care of his vulnerable children? One would naturally feel compelled to assist such cases. Therefore, it is crucial to regard all requests with the same compassion and not to taint them with distrust. Imagine the pain for someone genuinely in need to perceive doubt in your gaze. This suspicion fosters sorrow rather than comfort, leaving them with even heavier hearts than before.

Is it not absurd to require proof of worthiness based on one’s appearance or how well they carry themselves? If we await for someone to reach the brink of despair before we extend our hand, what if this moment comes immediately after our refusal? The Savior's command does not apply solely to those at their lowest— those with absolutely nothing— but simply states, “to everyone that asketh of thee, give.” Approach this commandment with the mindset that each request stems from genuine desperation rather than projecting an image of perceived abundance. Allow your conscience to spur you to action, motivating you to relieve their burden.

Today, society is rife with skepticism towards the impoverished, yet the remedy for these doubts is straightforward: discern who among them truly has no needs, and only deny aid to those individuals. Refusing assistance to everyone due to the existence of false claimants constitutes a failure in our duty. St. John the Merciful exemplified this truth. He extended his generosity even to those known to be in comfort, responding to concerns of others with, “True, at that time they were in dire need.”

There are times when we ponder, “How can I afford to help others when my needs are so pressing?” It is acknowledged that one should not be compelled to give what they cannot afford; rather, charity should originate from abundance. The Apostle Paul instructs us on equitable giving, stating that contributions should align with what one possesses and not what is lacking, for “let not others be a burden to you, but instead provide joy to them.”

However, can we always justify the notion that we have nothing to offer? Do we fully grasp what constitutes our true necessities? The concept of need is subjective and can be either narrowed or broadened based on our interpretations. By excluding expenses tied to habit, vanity, worldly demands, and trivial pleasures, we would notice there is often much that can be allocated to the needy. Even when faced with what we perceive as essential needs— food, clothing, and shelter— wisdom may allow us to carve out a portion for Christ through our generosity.

Only the greedy and extravagant are hindered from charity due to claims of need. It is right to encourage diligence in work as the Apostle advises: “Let him who steals steal no more, but rather let him labor, working with his hands what is good, so that he may have something to give him who has need.” But in using this as a rationale to abstain from giving, we must ask ourselves whether the supplicant is able to work. The elderly, the ill, and the frail cannot provide for themselves. Even if capable, may they not have opportunities for employment?

In the parable of the workers in the vineyard, the laborers without work remained idle until the eleventh hour, waiting for someone to employ them. Even when work exists, is it always sufficient to meet their basic needs? Many toil tirelessly yet still find themselves in dire straits, particularly when supporting a family. While we encourage work, it must be accompanied by provisions enabling those asking for help to sustain themselves and others.

If we refuse aid, we effectively condemn them to starvation. Many excuses arise to defend cold hearts: “Times are tough; I must prioritize my own needs,” or, “I must save something for unforeseen circumstances.” Others may rationalize their reluctance by pointing out, “I’m not the only one in need; there are others better positioned to help.” Yet these claims strip the reality from the “hard times” narrative. Hardships for those of means cannot compare to the struggles of the destitute. Hence, in such moments, it is essential to step up, not retreat.

Saving for a proverbial rainy day is wise, but it requires balance; otherwise, our fabricated fears of future needs will prevent us from addressing the true needs at hand. Does our future rely on our foresight, or is it a matter of God’s providence? Indeed, it is the latter. Therefore, foster God’s grace towards you by showing compassion to the needy, and He will grant you assurances of future blessings.

Can anyone provide an example of a house that has collapsed due to generosity? Certainly, countless stories exist of those ruined by excessive squandering. Individuals might think, “Someone else will contribute,” yet if each person adopts this mindset, we would collectively neglect the needs of the impoverished. The Lord has positioned that individual in need before you— do not let this opportunity pass.

You might suggest, “I’ll only give when it is convenient.” But is this truly fulfilling your duty to help as you should? Are you devoting the necessary attention and energy to this sacred act? Is negligence not the very reason why resources may be misappropriated?

Be mindful: to whom are you giving? Are they individuals capable of helping themselves but will rather endure in silent shame, more than those who openly plead for aid? Genuine Christian charity goes beyond mere obligation; it actively seeks out those suffering, tending to their wounds and providing them with comfort. The enemy contrives many misleading thoughts to deter kind-hearted individuals from offering assistance, leading us all into temptation at times. Let us therefore resolve not to succumb to these distractions—a weak will is powerless against truthful reflection and the unwavering judgement of God, who sees all things clearly, both in actions and the intentions of the heart.

“Blessed are the merciful.” The imperative to aid the impoverished is well understood and universally felt. The needy possess a keen awareness of this obligation, appealing with confidence to those who can assist from their surplus. Yet often, what is missing is the goodwill that ought to accompany acts of charity.

People may offer help, but frequently it falls short of true generosity; they donate while retaining a clenched heart rather than extending kindness freely. What clogs the hand from giving? It is often our misguided thoughts that divert our hearts at the crucial moment of giving. While the heart yearns to assist, external whispers impose limits on our generosity.

To combat this, the Apostle urges us to view almsgiving as planting seeds, which guides our intentions rightly and provides the fortitude needed to resist negativity. “He who sows sparingly will reap sparingly, but he who sows generously will reap abundantly.” The one who sowed their seeds does not lament but anticipates a fruitful harvest.

Thus, as you give charitably, do so without the encumbrance of fear that you are losing something. In reality, you are investing in future abundance. Like a farmer sowing seeds into the ground, he doesn’t fret over his resources but expects the earth to nurture and multiply the harvest significantly.

So too must you approach your philanthropy— with the understanding that sharing your surplus benefits you, and even the smallest act of kindness can yield bountiful returns in due time. The more generously you give, the greater the joy and satisfaction you will experience. One day, the Lord will reward you with the fruits of your generosity, revealing the hundredfold return of your acts of righteousness. Remember, the Lord brings to you one in need.

Alexander Gorsky

19th centuryCommentator

In disclosing the foundation of His teachings, the Lord intentionally revealed and rectified some misconceptions that had been introduced into the ethical instruction of that era by the legal scholars. These teachers, guided by their own desires, had either constrained or expanded the interpretations of the commandments. Consequently, He clarified the authentic essence of the sixth, seventh, and third commandments. He denounced the erroneous views on divorce and the notion of vengeance, as well as the misguided interpretation derived from certain laws of Moses, which promoted enmity towards adversaries.

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The Lord elucidated the proper understanding of the law and the attitudes that a citizen of the kingdom of heaven should nurture. It's not merely about inflicting a mortal blow, but every act devoid of love; it includes not just an overt act of immorality, but also any unclean desire; it encompasses not just the breaking of oaths, but all forms of injustice that an oath seeks to prevent; and it extends beyond clear violations of fairness towards others to also include an inhumane quest for personal rights. All these attitudes are incompatible with the law that the Messiah establishes for His kingdom. The defining characteristic of His followers is a love that encompasses all, including enemies, reflecting the perfection of the Heavenly Father in all aspects.

Bogolepow D.P.

19th centuryCommentator

This principle is outlined in Leviticus 19:18. The phrase "And thou shalt hate thine enemy" is absent from the original law; it is instead an interpretation introduced by the Jewish scribes, reflecting their understanding of the command to love one’s neighbor. For the Jewish people, a neighbor was deemed to be solely a fellow Israelite, while Gentiles were regarded as adversaries. The absence of a clear repudiation from Jewish interpreters regarding this interpretation in Leviticus, coupled with Christ’s lack of condemnation for this misinterpretation, suggests that the prevailing Jewish sentiment towards Gentiles was rooted in a certain validity.

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While the law did not explicitly mention love for Gentiles—likely due to the fact that Gentiles were often seen as opponents of authentic religion—it also served to warn the Jews against forming bonds with them, as such relationships could lead them to worship false gods. However, similar to other commandments, Jewish legalists twisted this law of neighborly love to justify the sinful inclinations of their hearts toward others. Thus, Jesus Christ counters this perspective with His teaching of love, which, while opposing sin, embraces sinners with a divine love akin to God's mercy that extends to all humanity, regardless of their moral standing.

The essence of this teaching is encapsulated in Matthew 5:39-48, where the love of God is contrasted with the interpretations of Old Testament law as perceived by contemporary Jews. Luke conveys a more concise message about the law of love towards neighbors without explicitly contrasting it with the Christian love that encompasses even adversaries. The contrast in Luke 6:27 highlights that even in the face of persecution for faith in Christ, believers are called to love their enemies.

Michail (Lusin)

19th centuryCommentator

To the one who requests from you, etc.: refer to the commentary on Matthew 5:42. From the person who takes away your possessions, do not seek to reclaim them: this phrase is more forceful and emphatic than in Matthew, yet the message remains unchanged.

Cross references

Passages read together with this verse.

The original text

Greek text, 12 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. παντὶ
    panti
    all
    G3956 · πᾶς
  2. αἰτοῦντί
    aitounti
    I ask
    G154 · αἰτέω
  3. σε
    se
    you
    G4771 · σύ
  4. δίδου
    didou
    I offer
    G1325 · δίδωμι
  5. καὶ
    kai
    and
    G2532 · καί
  6. ἀπὸ
    apo
    from
    G575 · ἀπό
  7. τοῦ
    tou
    the
    G3588 · ὁ
  8. αἴροντος
    airontos
    I raise
    G142 · αἴρω
  9. τὰ
    ta
    the
    G3588 · ὁ
  10. σὰ
    sa
    yours
    G4674 · σός
  11. μὴ
    mē
    not
    G3361 · μή
  12. ἀπαίτει
    apaitei
    I ask back
    G523 · ἀπαιτέω