Mateo 5:38

Filipino Cebuano Bible

38 "Kamo nakadungog na nga giingon, Mata tungod sa mata ug ngipon tungod sa ngipon."

Bible Verse Review
  from Treasury of Scripure Knowledge

An eye: Exodus 21:22-27, Leviticus 24:19, Leviticus 24:20, Deuteronomy 19:19

Reciprocal: Exodus 21:24 - General Deuteronomy 19:21 - life shall

Gill's Notes on the Bible

Ye have heard that it hath been said,.... That is, to, or by them of old time, as is expressed in some of the foregoing instances,

an eye for an eye, and a tooth for a tooth, Exodus 21:24. This is "lex talionis", the "law of retaliation"; which, whether it is to be understood literally, or not, is a matter of question. The Baithuseans, or Sadducees, among the Jews, took it in a literal sense, and so does Josephus, who says b, he that shall blind, i.e. put out a man's eyes, shall suffer the like. But the Jewish doctors generally understood it of paying a price equivalent to the damage done, except in case of life. R. Sol. Jarchi c explains the law thus:

"He that puts out his neighbour's eye, must give him עינו

דמי, "the price of his eye", according to the price of a servant sold in the market; and so the same of them all; for, not taking away of the member is strictly meant.''

And, says Maimonides d,

"if a man cuts off his neighbour's hand, or foot, he is to be considered as if he was a servant sold in a market; what he was worth then, and what he is worth now; and he must pay the diminution which is made of his price; as it is said, "eye for eye". From tradition it is learned, that this for, spoken of, is to be understood of paying money; this is what is said in the law, "as he hath caused a blemish in a man, so shall it be done to him again". Not that he is to be hurt, as he has hurt his neighbour; but inasmuch as he deserves to want a member, or to be hurt as he has done; therefore he ought to pay the damage.''

And Josephus himself e says, that he must be deprived of that, which he has deprived another of, except he that has his eye put out is willing to receive money; and which, he observes, the law allows of. The controversy about the sense of this law may be seen in a few words, as managed between R. Sandish Hagson, and Ben Zeta f.

"Says R. Sandish, we cannot explain this verse according to its literal sense; for if a man should smite the eye of his neighbour, and the third part of the light of his eye should depart, how will he order it, to strike such a stroke, as that, without adding or lessening? perhaps he will put out the whole light of his eye. And it is yet more difficult with respect to burning, wound, and stripe; for should they be in a dangerous place the man might die but that is intolerable. Ben Zeta answers him, is it not written, in another place, "as he hath caused a blemish in a man, so shall it be done to him again?" To which Hagson replies, ב, "in", is instead of על, "upon", or against; and lo! the sense is, so shall the punishment be upon him. Ben Zeta answers him again, as he does, so shall it be done to him. Hagson replies, behold Samson said, "as they have done to me, so will I do to them"; but Samson did not take their wives, and give them to others, he only rendered to them their reward: but Ben Zeta replies, if a poor man should smite, what must be his punishment? Hagson answers him, if a blind man should put out the eye of one that sees, what shall be done to him? as for the poor man, he may become rich, and pay, but the blind man can never pay.''

Now our Lord here, does not find fault with the law of retaliation, as delivered by Moses, but with the false gloss of the Scribes and Pharisees; who, as they interpreted it of pecuniary mulcts, as a compensation for the loss of a member, which sometimes exceeded all just and due bounds; so they applied it to private revenge, and in favour of it: whereas this law did not allow of a retaliation to be made, by private persons, at their pleasure, but by the civil magistrate only.

b Antiq. Jud. l. 4. c. 8. sect. 35. c In Exod. xxi. 24. d Hilchot Chebel. c. 1. sect. 2, 3. e In loc. supra citat. f In Aben Ezra in Exod. xxi. 24.

Barnes' Notes on the Bible

An eye for an eye ... - This command is found in Exodus 21:24; Leviticus 24:20, and Deuteronomy 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 John 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 Matthew 3:11.

In the girdle (belt) was the place of the pouch Matthew 10:9, and to it the sword and dirk were commonly attached. Compare 2 Samuel 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, 2 Kings 4:29; Job 38:3; Isaiah 5:27; Luke 12:35; John 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.

Clarke's Notes on the Bible

Verse 38. An eye for an eye — Our Lord refers here to the law of retaliation mentioned Exodus 21:24; Exodus 21:24, (see the note there, and Leviticus 24:20; Leviticus 24:20,) 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.