Matthew 5:38

KJV

¶ Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

KJV (with Strong's)

Ye have heard {G191} that {G3754} it hath been said {G4483}, An eye {G3788} for {G473} an eye {G3788}, and {G2532} a tooth {G3599} for {G473} a tooth {G3599}:

Complete Jewish Bible

"You have heard that our fathers were told, `Eye for eye and tooth for tooth.'

Berean Standard Bible

You have heard that it was said, ‘Eye for eye and tooth for tooth.’

American Standard Version

Ye have heard that it was said, An eye for an eye, and a tooth for a tooth:

Commentary

### SUMMARY
Matthew 5:38 introduces one of Jesus' radical reinterpretations of the Mosaic Law within the Sermon on the Mount, where He challenges the traditional understanding and application of *lex talionis*. This verse sets the stage for Jesus to move His disciples beyond a principle of proportional civil justice, which prevented excessive retaliation, towards a higher ethic of non-retaliation and love in personal interactions, thereby revealing the deeper spiritual intent of God's kingdom.

### CONTEXT
* **Literary Context:** Matthew 5:38 is the fifth of six "antitheses" (or "You have heard... But I say to you...") found in Jesus' [Sermon on the Mount](/matthew/5 "Matthew 5 - The Sermon on the Mount Begins"). Following His declaration that He came not to abolish the Law but to fulfill it ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")), Jesus systematically addresses common interpretations of Old Testament commands, contrasting them with the true, deeper heart of God's will. This particular antithesis builds upon the previous teachings on anger ([Matthew 5:21-26](/matthew/5-21-26 "Matthew 5:21-26 - Anger and Reconciliation")) and lust ([Matthew 5:27-30](/matthew/5-27-30 "Matthew 5:27-30 - Lust and Adultery")), pushing His disciples towards an internal transformation that goes beyond mere external compliance. The phrase "An eye for an eye, and a tooth for a tooth" is a direct quotation from the Mosaic Law, notably [Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Lex Talionis in the Law"), [Leviticus 24:20](/leviticus/24-20 "Leviticus 24:20 - The Law of Retribution"), and [Deuteronomy 19:21](/deuteronomy/19-21 "Deuteronomy 19:21 - Equal Justice in the Law"), and Jesus' subsequent teaching in [Matthew 5:39-42](/matthew/5-39-42 "Matthew 5:39-42 - Turning the Other Cheek and Giving Generously") provides the radical counter-point.
* **Historical & Cultural Context:** The principle of *lex talionis* (Latin for "law of retaliation"), meaning "an eye for an eye," was a foundational concept in ancient Near Eastern law, including the Mosaic Law. Its primary purpose was not to encourage personal vengeance but to establish a principle of proportional justice in a legal system, preventing excessive punishment or unchecked revenge. For example, it ensured that a person who caused the loss of an eye would not be put to death, but would suffer a penalty equivalent to the injury caused. This law was intended for civil courts, administered by judges, not for individual citizens to exact personal retribution. However, by Jesus' time, it appears to have been popularly misconstrued or misapplied by some as a justification for personal vengeance or demanding exact repayment for wrongs. The Jewish legal tradition had also developed interpretations that allowed for monetary compensation in many cases rather than literal physical retaliation. Jesus' teaching here directly confronts this popular misapplication, challenging His audience to transcend the prevailing cultural norms of retribution.
* **Key Themes:** This verse is central to the theme of **Jesus fulfilling the Law** by revealing its deeper, spiritual intent, as stated in [Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law"). It highlights the contrast between **external legalism and internal transformation**, moving the focus from mere outward compliance to a heart attitude that reflects God's character. The principle of **kingdom ethics** is profoundly emphasized, calling disciples to a standard of righteousness that surpasses that of the scribes and Pharisees ([Matthew 5:20](/matthew/5-20 "Matthew 5:20 - Righteousness Exceeding the Scribes and Pharisees")). Specifically, it introduces the theme of **non-retaliation and radical love**, setting the stage for Jesus' subsequent commands to turn the other cheek and love one's enemies ([Matthew 5:39-48](/matthew/5-39-48 "Matthew 5:39-48 - Love for Enemies")). It also underscores the **distinction between civil justice and personal conduct**, clarifying that while the state has a role in administering justice, individuals are called to a higher standard of grace and mercy in their personal interactions.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **eye (Greek, _ophthalmós'_):** The literal organ of sight, but here used metonymically to represent an injury to the person, specifically one that impacts a vital or significant part of the body. Its repetition signifies a direct, proportional equivalence in the context of legal retribution.
* **for (Greek, _antí'_):** A primary particle meaning "opposite," "instead of," or "because of." In this phrase, it denotes substitution or requital, indicating that one thing is given or taken in place of another, establishing the principle of equivalence in the *lex talionis*.
* **tooth (Greek, _odoús'_):** A literal tooth, again serving as a specific example of bodily harm that requires an equivalent response according to the principle of *lex talionis*, emphasizing the precise nature of the legal recompense.

#### Verse Breakdown
* **"Ye have heard that it hath been said":** This opening phrase, characteristic of Jesus' antitheses in the Sermon on the Mount, indicates that Jesus is addressing a widely known and accepted teaching or interpretation. He is not necessarily condemning the Mosaic Law itself, but rather challenging the way it has been understood, applied, or perhaps even misapplied by His contemporaries. It sets up a contrast between the prevailing understanding and His own, deeper revelation of God's will.
* **"An eye for an eye, and a tooth for a tooth":** This is a direct quotation of the *lex talionis* principle from the Old Testament Law. In its original context ([Exodus 21:24](/exodus/21-24 "Exodus 21:24 - The Law of Retribution"), [Leviticus 24:20](/leviticus/24-20 "Leviticus 24:20 - Proportional Justice"), [Deuteronomy 19:21](/deuteronomy/19-21 "Deuteronomy 19:21 - Justice in the Old Testament")), this principle served to limit vengeance and ensure proportional justice within the legal system, preventing excessive retaliation. It was a rule for judges and authorities, not a license for individuals to exact personal revenge. The repetition of the structure "X for X" emphasizes the concept of exact equivalence in retribution.

#### Literary Devices
Matthew 5:38 employs several significant literary devices. The most prominent is **Antithesis**, which defines the entire section of the Sermon on the Mount where Jesus contrasts "You have heard that it was said" with "But I say to you." This structure highlights Jesus' authority and His reinterpretation or fulfillment of the Law. The verse also uses **Quotation**, directly citing the Old Testament principle of *lex talionis*, which serves as the common understanding Jesus intends to challenge. Furthermore, **Metonymy** is present in "eye for an eye" and "tooth for a tooth," where "eye" and "tooth" stand in for any bodily injury or harm, representing the principle of equivalent damage or compensation. This specific phrasing also functions as a **Proverbial Statement**, a concise, memorable saying that encapsulates a widely accepted legal or moral principle.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 5:38 serves as a critical bridge between the Old Covenant's legal framework and the New Covenant's radical ethic of grace and love. While the *lex talionis* in the Old Testament was a divine provision to establish justice and limit disproportionate revenge within a civil society, Jesus elevates the standard for His followers. He shifts the focus from the state's role in administering justice to the individual's response to personal injury. This verse prepares the audience for a paradigm shift from a reactive, retributive mindset to a proactive, grace-filled approach, reflecting God's own character of mercy and self-sacrifice. It underscores that true righteousness in the Kingdom of God involves an internal transformation that transcends mere external adherence to the letter of the law, moving towards a spirit of reconciliation and non-retaliation.

* [Exodus 21:23-25](/exodus/21-23-25 "Exodus 21:23-25 - The Law of Retribution")
* [Leviticus 24:19-20](/leviticus/24-19-20 "Leviticus 24:19-20 - Proportional Justice in the Law")
* [Deuteronomy 19:21](/deuteronomy/19-21 "Deuteronomy 19:21 - Justice in the Old Testament")

### REFLECTION AND APPLICATION
Matthew 5:38 presents a profound challenge to our natural human inclination towards seeking retribution and demanding what we feel is "owed" to us when wronged. For believers, this verse calls us to move beyond a transactional understanding of justice in our personal relationships and embrace a higher, kingdom ethic of grace. It compels us to consider how we respond when we are hurt, insulted, or unfairly treated. Instead of retaliating in kind, seeking to "get even," or demanding exact repayment, Jesus calls us to a posture of non-retaliation, which opens the door for reconciliation and demonstrates a radical, counter-cultural love. This does not negate the need for justice in society, but it redefines how individual Christians are to interact, fostering a spirit of forgiveness and peace, even at personal cost. It reminds us that our primary calling is to reflect the character of God, who is rich in mercy and slow to anger, rather than to mimic the world's cycle of vengeance.

#### Questions for Reflection
* **In what areas of my life do I still operate by an "eye for an eye" mentality, even subtly?**
* **How does Jesus' teaching here challenge my natural desire for personal vindication or payback?**
* **What practical steps can I take to cultivate a spirit of non-retaliation and forgiveness when I am wronged?**

### FAQ
**Was Jesus abolishing the Old Testament Law with this teaching?**

Answer: No, Jesus explicitly states in [Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law") that He did not come to abolish the Law or the Prophets, but to fulfill them. In Matthew 5:38, Jesus is not negating the principle of *lex talionis* as a basis for civil justice, which was intended to limit vengeance and ensure proportional punishment administered by the authorities ([Exodus 21:24](/exodus/21-24 "Exodus 21:24 - The Law of Retribution")). Instead, He is reinterpreting and elevating its application for His followers in their personal interactions. He moves the focus from a legalistic demand for retribution to a higher standard of personal conduct characterized by non-retaliation and radical love, revealing the deeper spiritual intent of God's heart for His people.

### CHRIST-CENTERED FULFILLMENT
Matthew 5:38, by setting up the contrast between the Old Testament principle of *lex talionis* and Jesus' radical teaching, ultimately points to Christ Himself as the ultimate fulfillment of God's justice and mercy. While the "eye for an eye" principle limited human vengeance, Jesus embodies the divine response to human sin, which is not proportional retribution but sacrificial love. Rather than demanding an "eye for an eye" for humanity's rebellion, God, in Christ, offered His own Son as the perfect sacrifice. Jesus did not retaliate against those who persecuted Him, but instead, on the cross, He cried out, "[Father, forgive them, for they know not what they do](/luke/23-34 "Luke 23:34 - Jesus' Prayer for Forgiveness")" ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus' Prayer on the Cross")). His life and death perfectly exemplify the non-retaliatory, self-giving love He commands His disciples to practice. Through His atoning work, He absorbed the full penalty for sin, satisfying divine justice, and thereby freed His followers to live by grace, extending forgiveness and mercy rather than demanding retribution, just as He did for them ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love Demonstrated")). The call to turn the other cheek and love enemies, which follows this verse, is only possible because Christ first demonstrated and enabled such a radical, kingdom-oriented way of life.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 24:19

And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him;

Leviticus 24:20

Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him [again].

Deuteronomy 19:21

And thine eye shall not pity; [but] life [shall go] for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

Exodus 21:22

¶ If men strive, and hurt a woman with child, so that her fruit depart [from her], and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges [determine].

Exodus 21:27

And if he smite out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake.

Deuteronomy 19:19

Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you.

Matthew 5:27

¶ Ye have heard that it was said by them of old time, Thou shalt not commit adultery: