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Selected Verse: Matthew 5:38 - Strong Concordance

Verse	Translation	Text
Mt 5:38	Strong Concordance	Ye have heard [191] that [3754] it hath been said [4483], An eye [3788] for [473] an eye [3788], and [2532] a tooth [3599] for [473] a tooth [3599]:
	King James	Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Ye have heard that it hath been said-- (Exo 21:23-25; Lev 24:19-20; Deu 19:21). An eye for an eye, and a tooth for a tooth--that is, whatever penalty was regarded as a proper equivalent for these. This law of retribution--designed to take vengeance out of the hands of private persons, and commit it to the magistrate--was abused in the opposite way to the commandments of the Decalogue. While they were reduced to the level of civil enactments, this judicial regulation was held to be a warrant for taking redress into their own hands, contrary to the injunctions of the Old Testament itself (Pro 20:22; Pro 24:29).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Ye have heard that it hath been said-- (Exo 21:23-25; Lev 24:19-20; Deu 19:21).

An eye for an eye, and a tooth for a tooth--that is, whatever penalty was regarded as a proper equivalent for these. This law of retribution--designed to take vengeance out of the hands of private persons, and commit it to the magistrate--was abused in the opposite way to the commandments of the Decalogue. While they were reduced to the level of civil enactments, this judicial regulation was held to be a warrant for taking redress into their own hands, contrary to the injunctions of the Old Testament itself (Pro 20:22; Pro 24:29).

Notes on the Bible, by Albert Barnes, [1834]
An eye for an eye ... - This command is found in Exo 21:24; Lev 24:20, and Deu 19:21. In these places it was given as a rule to regulate the decisions of judges. They were to take eye for eye, and tooth for tooth, and to inflict burning for burning. As a judicial rule it is not unjust. Christ finds no fault with the rule as applied to magistrates, and does not take upon himself to repeal it. But instead of confining it to magistrates, the Jews had extended it to private conduct, and made it the rule by which to take revenge. They considered themselves justified by this rule to inflict the same injury on others that they had received. Our Saviour remonstrates against this. He declares that the law had no reference to private revenge, that it was given only to regulate the magistrate, and that their private conduct was to be governed by different principles. The general principle which he laid down was, that we are not to resist evil; that is, as it is in the Greek, nor to set ourselves against an evil person who is injuring us. But even this general direction is not to be pressed too strictly. Christ did not intend to teach that we are to see our families murdered, or be murdered ourselves; rather than to make resistance. The law of nature, and all laws, human and divine, justify self-defense when life is in danger. It cannot surely be the intention to teach that a father should sit by coolly and see his family butchered by savages, and not be allowed to defend them. Neither natural nor revealed religion ever did, or ever can, inculcate this doctrine. Our Saviour immediately explains what he means by it. Had he intended to refer it to a case where life is in danger, he would most surely have mentioned it. Such a case was far more worthy of statement than those which he did mention. A doctrine so unusual, so unlike all that the world had believed. and that the best people had acted on, deserved to be formally stated. Instead of doing this, however, he confines himself to smaller matters, to things of comparatively trivial interest, and says that in these we had better take wrong than to enter into strife and lawsuits. The first case is where we are smitten on the cheek. Rather than contend and fight, we should take it patiently, and turn the other cheek. This does not, however, prevent our remonstrating firmly yet mildly on the injustice of the thing, and insisting that justice should be done us, as is evident from the example of the Saviour himself. See Joh 18:23. The second evil mentioned is where a man is litigious and determined to take all the advantage the law can give him, following us with vexatious and expensive lawsuits. Our Saviour directs us, rather than to imitate him rather than to contend with a revengeful spirit in courts of justice to take a trifling injury, and yield to him. This is merely a question about property, and not about conscience and life. Coat - The Jews wore two principal garments, an interior and an exterior. The interior, here called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment corresponding to pantaloons. The coat, or tunic, was extended to the neck. and had long or short sleeves. Over this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, 5 or 6 cubits long and as many broad, and was wrapped around the body, and was thrown off when labor was performed. If, said Christ, an adversary wished to obtain, at law, one of these garments, rather than contend with him let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress. in order to a proper understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age, and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle (belt), and the sandals. In regard to the sandals, see the notes at Mat 3:11. In the girdle (belt) was the place of the pouch Mat 10:9, and to it the sword and dirk were commonly attached. Compare Sa2 20:8. In modern times the pistols are also fastened to the belt. It is the usual place for the handkerchief, smoking materials, inkhorn, and, in general, the implements of one's profession. The belt served to confine the loose-flowing robe or outer garment to the body. It held the garment when it was tucked up, as it was usually in walking or in labor. Hence, "to gird up the loins" became a significant figurative expression, denoting readiness for service, activity, labor, and watchfulness; and "to loosen the loins" denoted the giving way to repose and indolence, Kg2 4:29; Job 38:3; Isa 5:27; Luk 12:35; Joh 21:7. Whosoever shall compel thee to go a mile - The word translated "shall compel" is of Persian origin. Post-offices were then unknown. In order that the royal commands might be delivered with safety and despatch in different parts of the empire, Cyrus stationed horsemen at proper intervals on all the great public highways. One of those delivered the message to another, and intelligence was thus rapidly and safely communicated. These heralds were permitted to compel any person, or to press any horse, boat, ship, or other vehicle that they might need for the quick transmission of the king's commandments. It was to this custom that our Saviour refers. Rather, says he, than resist a public authority requiring your attendance and aid for a certain distance, go peaceably twice the distance. A mile - A Roman mile was 1,000 paces. Twain - Two.

Notes on the Bible, by Albert Barnes, [1834]

An eye for an eye ... - This command is found in Exo 21:24; Lev 24:20, and Deu 19:21. In these places it was given as a rule to regulate the decisions of judges. They were to take eye for eye, and tooth for tooth, and to inflict burning for burning. As a judicial rule it is not unjust. Christ finds no fault with the rule as applied to magistrates, and does not take upon himself to repeal it. But instead of confining it to magistrates, the Jews had extended it to private conduct, and made it the rule by which to take revenge. They considered themselves justified by this rule to inflict the same injury on others that they had received. Our Saviour remonstrates against this. He declares that the law had no reference to private revenge, that it was given only to regulate the magistrate, and that their private conduct was to be governed by different principles.

The general principle which he laid down was, that we are not to resist evil; that is, as it is in the Greek, nor to set ourselves against an evil person who is injuring us. But even this general direction is not to be pressed too strictly. Christ did not intend to teach that we are to see our families murdered, or be murdered ourselves; rather than to make resistance. The law of nature, and all laws, human and divine, justify self-defense when life is in danger. It cannot surely be the intention to teach that a father should sit by coolly and see his family butchered by savages, and not be allowed to defend them. Neither natural nor revealed religion ever did, or ever can, inculcate this doctrine. Our Saviour immediately explains what he means by it. Had he intended to refer it to a case where life is in danger, he would most surely have mentioned it. Such a case was far more worthy of statement than those which he did mention.

A doctrine so unusual, so unlike all that the world had believed. and that the best people had acted on, deserved to be formally stated. Instead of doing this, however, he confines himself to smaller matters, to things of comparatively trivial interest, and says that in these we had better take wrong than to enter into strife and lawsuits. The first case is where we are smitten on the cheek. Rather than contend and fight, we should take it patiently, and turn the other cheek. This does not, however, prevent our remonstrating firmly yet mildly on the injustice of the thing, and insisting that justice should be done us, as is evident from the example of the Saviour himself. See Joh 18:23. The second evil mentioned is where a man is litigious and determined to take all the advantage the law can give him, following us with vexatious and expensive lawsuits. Our Saviour directs us, rather than to imitate him rather than to contend with a revengeful spirit in courts of justice to take a trifling injury, and yield to him. This is merely a question about property, and not about conscience and life.

Coat - The Jews wore two principal garments, an interior and an exterior. The interior, here called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment corresponding to pantaloons. The coat, or tunic, was extended to the neck. and had long or short sleeves. Over this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, 5 or 6 cubits long and as many broad, and was wrapped around the body, and was thrown off when labor was performed. If, said Christ, an adversary wished to obtain, at law, one of these garments, rather than contend with him let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress. in order to a proper understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age, and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle (belt), and the sandals. In regard to the sandals, see the notes at Mat 3:11.

In the girdle (belt) was the place of the pouch Mat 10:9, and to it the sword and dirk were commonly attached. Compare Sa2 20:8. In modern times the pistols are also fastened to the belt. It is the usual place for the handkerchief, smoking materials, inkhorn, and, in general, the implements of one's profession. The belt served to confine the loose-flowing robe or outer garment to the body. It held the garment when it was tucked up, as it was usually in walking or in labor. Hence, "to gird up the loins" became a significant figurative expression, denoting readiness for service, activity, labor, and watchfulness; and "to loosen the loins" denoted the giving way to repose and indolence, Kg2 4:29; Job 38:3; Isa 5:27; Luk 12:35; Joh 21:7.

Whosoever shall compel thee to go a mile - The word translated "shall compel" is of Persian origin. Post-offices were then unknown. In order that the royal commands might be delivered with safety and despatch in different parts of the empire, Cyrus stationed horsemen at proper intervals on all the great public highways. One of those delivered the message to another, and intelligence was thus rapidly and safely communicated. These heralds were permitted to compel any person, or to press any horse, boat, ship, or other vehicle that they might need for the quick transmission of the king's commandments. It was to this custom that our Saviour refers. Rather, says he, than resist a public authority requiring your attendance and aid for a certain distance, go peaceably twice the distance.

A mile - A Roman mile was 1,000 paces.

Twain - Two.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Ye have heard - Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) as were utterly unknown to the scribes and Pharisees. It hath been said - In the law, as a direction to judges, in ease of violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - And this has been interpreted, as encouraging bitter and rigorous revenge. Deu 19:21.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
An eye for an eye - Our Lord refers here to the law of retaliation mentioned See Exo 21:24, (see the note there, and see Lev 24:20 (note)), which obliged the offender to suffer the same injury he had committed. The Greeks and Romans had the same law. So strictly was it attended to at Athens, that if a man put out the eye of another who had but one, the offender was condemned to lose both his eyes, as the loss of one would not be an equivalent misfortune. It seems that the Jews had made this law (the execution of which belonged to the civil magistrate) a ground for authorizing private resentments, and all the excesses committed by a vindictive spirit. Revenge was often carried to the utmost extremity, and more evil returned than what had been received. This is often the case among those who are called Christians.

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²⁹ Say [0559] not, I will do [06213] so to him as he hath done [06213] to me: I will render [07725] to the man [0376] according to his work [06467].

²² Say [0559] not thou, I will recompense [07999] evil [07451]; but wait on [06960] the LORD [03068], and he shall save [03467] thee.

²¹ And thine eye [05869] shall not pity [02347]; but life [05315] shall go for life [05315], eye [05869] for eye [05869], tooth [08127] for tooth [08127], hand [03027] for hand [03027], foot [07272] for foot [07272].

¹⁹ And if a man [0376] cause [05414] a blemish [03971] in his neighbour [05997]; as he hath done [06213], so shall it be done [06213] to him;
²⁰ Breach [07667] for breach [07667], eye [05869] for eye [05869], tooth [08127] for tooth [08127]: as he hath caused [05414] a blemish [03971] in a man [0120], so shall it be done [05414] to him again.

²³ And if any mischief follow [0611], then thou shalt give [05414] life [05315] for life [05315],
²⁴ Eye [05869] for eye [05869], tooth [08127] for tooth [08127], hand [03027] for hand [03027], foot [07272] for foot [07272],
²⁵ Burning [03555] for burning [03555], wound [06482] for wound [06482], stripe [02250] for stripe [02250].

⁷ Therefore [3767] that [1565] disciple [3101] whom [3739] Jesus [2424] loved [25] saith [3004] unto Peter [4074], It is [2076] the Lord [2962]. Now [3767] when Simon [4613] Peter [4074] heard [191] that [3754] it was [2076] the Lord [2962], he girt [1241] his fisher's coat [1903] unto him, (for [1063] he was [2258] naked [1131],) and [2532] did cast [906] himself [1438] into [1519] the sea [2281].

³⁵ Let [2077] your [5216] loins [3751] be [2077] girded about [4024], and [2532] your lights [3088] burning [2545];

²⁷ None shall be weary [05889] nor stumble [03782] among them; none shall slumber [05123] nor sleep [03462]; neither shall the girdle [0232] of their loins [02504] be loosed [06605], nor the latchet [08288] of their shoes [05275] be broken [05423]:

³ Gird up [0247] now thy loins [02504] like a man [01397]; for I will demand [07592] of thee, and answer [03045] thou me.

²⁹ Then he said [0559] to Gehazi [01522], Gird up [02296] thy loins [04975], and take [03947] my staff [04938] in thine hand [03027], and go thy way [03212]: if thou meet [04672] any man [0376], salute [01288] him not; and if any [0376] salute [01288] thee, answer him not again [06030]: and lay [07760] my staff [04938] upon the face [06440] of the child [05288].

⁸ When they were at the great [01419] stone [068] which is in Gibeon [01391], Amasa [06021] went [0935] before [06440] them. And Joab's [03097] garment [04055] that he had put on [03830] was girded [02296] unto him, and upon it a girdle [02289] with a sword [02719] fastened [06775] upon his loins [04975] in the sheath [08593] thereof; and as he went forth [03318] it fell out [05307].

⁹ Provide [2932] neither [3361] gold [5557], nor [3366] silver [696], nor [3366] brass [5475] in [1519] your [5216] purses [2223],

¹¹ I [1473] indeed [3303] baptize [907] you [5209] with [1722] water [5204] unto [1519] repentance [3341]: but [1161] he that cometh [2064] after [3694] me [3450] is [2076] mightier than [2478] I [3450], whose [3739] shoes [5266] I am [1510] not [3756] worthy [2425] to bear [941]: he [846] shall baptize [907] you [5209] with [1722] the Holy [40] Ghost [4151], and [2532] with fire [4442]:

²³ Jesus [2424] answered [611] him [846], If [1487] I have spoken [2980] evil [2560], bear witness [3140] of [4012] the evil [2556]: but [1161] if [1487] well [2573], why [5101] smitest [1194] thou me [3165]?

²⁰ Breach [07667] for breach [07667], eye [05869] for eye [05869], tooth [08127] for tooth [08127]: as he hath caused [05414] a blemish [03971] in a man [0120], so shall it be done [05414] to him again.

²⁴ Eye [05869] for eye [05869], tooth [08127] for tooth [08127], hand [03027] for hand [03027], foot [07272] for foot [07272],