Retaliation was common in the ancient Near East. Frequently it led to vendettas in which escalating vengeance continued for generations. Israel"s "law of retaliation" (Lat. lex talionis) limited retaliation to no more than equal compensation ( Exodus 21:24; Leviticus 24:19-20; Deuteronomy 19:21). The Jews tended to view the law of retaliation as God"s permission to take vengeance. That was never God"s intention (cf. Leviticus 19:18). He simply wanted to protect them from excessive vengeance and to curb vendettas. In some situations the Jews could pay to avoid the vengeance of their brethren ( Exodus 21:26-27). By the first century, monetary reparations had replaced physical maiming as the penalty for physical injury. [1] As God had permitted divorce because of the hardness of man"s heart, so He permitted a certain amount of retaliation under the Mosaic Law. However, His intention was that His people would avoid divorce and retaliation entirely. He wanted us to love one another and to put the welfare of others before our own. [source][source][source]
Context Summary
Matthew 5:38-48 - Brotherly Relationship
In mentioning the second mile, our Lord refers to a well-known Eastern custom of forwarding messages by relays of forced labor. We leave our homes on a given morning, anticipating no evil. Suddenly and unexpectedly there are sounds of horses' hoofs and a great demand is thrust upon us. We are sent off in a direction we never contemplated and are compelled to go one mile. It is the second that tests character; and your actions with respect to it will determine whether you have entered into the spirit of Christ and are willing to serve others for love's sake and at cost of peril and inconvenience to yourself.
Love to one's neighbor appears in many passages in the Old Testament. See Exodus 23:4-5. But we have to love enemies and resemble God's sun and rain, Matthew 5:45. You say that it is impossible! Remember those sweet old words: "I taught Ephraim to go," Hosea 11:1-4. Ask your Heavenly Father to teach you to love. Remember Galatians 5:22. Dare to believe that He will perfect what concerneth you. [source]
Chapter Summary: Matthew 5
1Jesus' sermon on the mount: 3The Beattitudes; 13the salt of the earth; 14the light of the world 17He came to fulfill the law 21What it is to kill; 27to commit adultery; 33to swear 38He exhorts to forgive wrong, 43to love our enemies; 48and to labor after perfection
Greek Commentary for Matthew 5:38
An eye for an eye, and a tooth for a tooth [οπταλμον αντι οπταλμου και οδοντα αντι οδοντος] Note αντι anti with the notion of exchange or substitution. The quotation is from Exodus 21:24; Deuteronomy 19:21; Leviticus 24:20. Like divorce this jus talionis is a restriction upon unrestrained vengeance. “It limited revenge by fixing an exact compensation for an injury” (McNeile). A money payment is allowed in the Mishna. The law of retaliation exists in Arabia today. [source]
Reverse Greek Commentary Search for Matthew 5:38
Matthew 5:27Thou shalt not commit adultery [ου μοιχευσεις] These quotations (Matthew 5:21,Matthew 5:27,Matthew 5:33) from the Decalogue (Exodus 20 and Deuteronomy 5) are from the Septuagint and use ου ou and the future indicative (volitive future, common Greek idiom). In Matthew 5:43 the positive form, volitive future, occurs In Matthew 5:41 the third person (δοτω dotō) singular second aorist active imperative is used. In Matthew 5:38 no verb occurs. [source]
Matthew 5:42Turn not thou away [μη αποστραπηις] Second aorist passive subjunctive in prohibition. “This is one of the clearest instances of the necessity of accepting the spirit and not the letter of the Lord‘s commands (see Matthew 5:32,Matthew 5:34,Matthew 5:38). Not only does indiscriminate almsgiving do little but injury to society, but the words must embrace far more than almsgiving” (McNeile). Recall again that Jesus is a popular teacher and expects men to understand his paradoxes. In the organized charities of modern life we are in danger of letting the milk of human kindness dry up. [source]
John 1:16Grace for grace [χάριν ἀντὶ χάριτος] The preposition ἀντί originally means over against; opposite; before (in a local sense). Through the idea of placing one thing over against another is developed that of exchange. Thus Herodotus (iii., 59), “They bought the island, ἀντὶ χρημάτων , for money.” So Matthew 5:38, “An eye for ( ἀντὶ ) an eye,” etc. This idea is at the root of the peculiar sense in which the preposition is used here. We received, not New Testament grace instead of Old Testament grace; nor simply, grace added to grace; but new grace imparted as the former measure of grace has been received and improved. “To have realized and used one measure of grace, was to have gained a larger measure (as it were) in exchange for it.” Consequently, continuous, unintermitted grace. The idea of the development of one grace from another is elaborated by Peter (2 Peter 1:5), on which see notes. Winer cites a most interesting parallel from Philo. “Wherefore, having provided and dispensed the first graces ( χάριτας ), before their recipients have waxed wanton through satiety, he subsequently bestows different graces in exchange for ( ἀντὶ ) those, and a third supply for the second, and ever new ones in exchange for the older.” [source]
1 Thessalonians 5:15See to it that no one render unto any one evil for evil [ορατε μη τις κακον αντι κακου αποδωι] Note μη mē with the aorist subjunctive (negative purpose) αποδωι apodōi from αποδιδωμι apodidōmi to give back. Retaliation, condemned by Jesus (Matthew 5:38-42) and by Paul in Romans 12:17, usually takes the form of “evil for evil,” rather than “good for good” Note idea of exchange in αντι anti [source]
James 5:1Weep and howl [κλαυσατε ολολυζοντες] “Burst into weeping (ingressive aorist active imperative of κλαιω klaiō as in James 4:9), howling with grief” (present active participle of the old onomatopoetic verb ολολυζω ololuzō here only in N.T., like Latin ululare, with which compare αλαλαζω alalazō in Matthew 5:38.For your miseries (επι ταις ταλαιπωριαις υμων epi tais talaipōriais humōn). Old word from ταλαιπωρος talaipōros (Romans 7:24) and like ταλαιπωρεω talaipōreō in James 4:9 (from τλαω tlaō to endure and πωρος pōros a callus).That are coming upon you Present middle participle of the old compound επερχομαι eperchomai to come upon, used here in futuristic prophetic sense. [source]
James 5:11Ye have heard [ηκουσατε] First aorist (constative) active indicative of ακουω akouō As in Matthew 5:21,Matthew 5:27,Matthew 5:33,Matthew 5:38,Matthew 5:43. Ropes suggests in the synagogues.Of Job (Ιωβ Iōb). Job did complain, but he refused to renounce God (Job 1:21; Job 2:10; Job 13:15; Job 16:19; Job 19:25.). He had become a stock illustration of loyal endurance.Ye have seen Second aorist (constative) active indicative of οραω horaō In Job‘s case.The end of the Lord (το τελος κυριου to telos kuriou). The conclusion wrought by the Lord in Job‘s case (Job 42:12).Full of pity Late and rare compound “Very kind.”Merciful (οικτειρω oiktirmōn). Late and rare adjective (from oikteirō to pity), in N.T. only here and Luke 6:36. [source]
1 Peter 3:9Not rendering evil for evil [μη αποδιδοντες κακον αντι κακου] Μη Mē and the present active participle of αποδιδωμι apodidōmi to give back. The same phrase in Romans 12:17 and the same idea in 1 Thessalonians 5:15. Peter may have obtained it from Paul or both from Proverbs 17:13; Proverbs 20:22, “an approximation to Christ‘s repeal of the λεχ ταλιονις lex talionis (Matthew 5:38.) which Plato first opposed among the Greeks” (Hart). Common use of αντι anti for exchange. [source]
What do the individual words in Matthew 5:38 mean?
You have heardthatit was saidEyeforeyeandtoothtooth
Greek Commentary for Matthew 5:38
Note αντι anti with the notion of exchange or substitution. The quotation is from Exodus 21:24; Deuteronomy 19:21; Leviticus 24:20. Like divorce this jus talionis is a restriction upon unrestrained vengeance. “It limited revenge by fixing an exact compensation for an injury” (McNeile). A money payment is allowed in the Mishna. The law of retaliation exists in Arabia today. [source]
Reverse Greek Commentary Search for Matthew 5:38
These quotations (Matthew 5:21, Matthew 5:27, Matthew 5:33) from the Decalogue (Exodus 20 and Deuteronomy 5) are from the Septuagint and use ου ou and the future indicative (volitive future, common Greek idiom). In Matthew 5:43 the positive form, volitive future, occurs In Matthew 5:41 the third person (δοτω dotō) singular second aorist active imperative is used. In Matthew 5:38 no verb occurs. [source]
Second aorist passive subjunctive in prohibition. “This is one of the clearest instances of the necessity of accepting the spirit and not the letter of the Lord‘s commands (see Matthew 5:32, Matthew 5:34, Matthew 5:38). Not only does indiscriminate almsgiving do little but injury to society, but the words must embrace far more than almsgiving” (McNeile). Recall again that Jesus is a popular teacher and expects men to understand his paradoxes. In the organized charities of modern life we are in danger of letting the milk of human kindness dry up. [source]
The preposition ἀντί originally means over against; opposite; before (in a local sense). Through the idea of placing one thing over against another is developed that of exchange. Thus Herodotus (iii., 59), “They bought the island, ἀντὶ χρημάτων , for money.” So Matthew 5:38, “An eye for ( ἀντὶ ) an eye,” etc. This idea is at the root of the peculiar sense in which the preposition is used here. We received, not New Testament grace instead of Old Testament grace; nor simply, grace added to grace; but new grace imparted as the former measure of grace has been received and improved. “To have realized and used one measure of grace, was to have gained a larger measure (as it were) in exchange for it.” Consequently, continuous, unintermitted grace. The idea of the development of one grace from another is elaborated by Peter (2 Peter 1:5), on which see notes. Winer cites a most interesting parallel from Philo. “Wherefore, having provided and dispensed the first graces ( χάριτας ), before their recipients have waxed wanton through satiety, he subsequently bestows different graces in exchange for ( ἀντὶ ) those, and a third supply for the second, and ever new ones in exchange for the older.” [source]
Note μη mē with the aorist subjunctive (negative purpose) αποδωι apodōi from αποδιδωμι apodidōmi to give back. Retaliation, condemned by Jesus (Matthew 5:38-42) and by Paul in Romans 12:17, usually takes the form of “evil for evil,” rather than “good for good” Note idea of exchange in αντι anti [source]
“Burst into weeping (ingressive aorist active imperative of κλαιω klaiō as in James 4:9), howling with grief” (present active participle of the old onomatopoetic verb ολολυζω ololuzō here only in N.T., like Latin ululare, with which compare αλαλαζω alalazō in Matthew 5:38.For your miseries (επι ταις ταλαιπωριαις υμων epi tais talaipōriais humōn). Old word from ταλαιπωρος talaipōros (Romans 7:24) and like ταλαιπωρεω talaipōreō in James 4:9 (from τλαω tlaō to endure and πωρος pōros a callus).That are coming upon you Present middle participle of the old compound επερχομαι eperchomai to come upon, used here in futuristic prophetic sense. [source]
First aorist (constative) active indicative of ακουω akouō As in Matthew 5:21, Matthew 5:27, Matthew 5:33, Matthew 5:38, Matthew 5:43. Ropes suggests in the synagogues.Of Job (Ιωβ Iōb). Job did complain, but he refused to renounce God (Job 1:21; Job 2:10; Job 13:15; Job 16:19; Job 19:25.). He had become a stock illustration of loyal endurance.Ye have seen Second aorist (constative) active indicative of οραω horaō In Job‘s case.The end of the Lord (το τελος κυριου to telos kuriou). The conclusion wrought by the Lord in Job‘s case (Job 42:12).Full of pity Late and rare compound “Very kind.”Merciful (οικτειρω oiktirmōn). Late and rare adjective (from oikteirō to pity), in N.T. only here and Luke 6:36. [source]
Μη Mē and the present active participle of αποδιδωμι apodidōmi to give back. The same phrase in Romans 12:17 and the same idea in 1 Thessalonians 5:15. Peter may have obtained it from Paul or both from Proverbs 17:13; Proverbs 20:22, “an approximation to Christ‘s repeal of the λεχ ταλιονις lex talionis (Matthew 5:38.) which Plato first opposed among the Greeks” (Hart). Common use of αντι anti for exchange. [source]