Matthew 5:38

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Matthew 5:38 in Multiple Translations

Berean Standard Bible BSB

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

King James Version KJV

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

American Standard Version ASV

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

Bible in Basic English BBE

You have knowledge that it was said, An eye for an eye, and a tooth for a tooth:

Free Bible Version FBV

You've heard that the law said, ‘An eye for an eye, and a tooth for a tooth.’

Geneva Bible 1599 GNV

Ye haue heard that it hath bene sayd, An eye for an eye, and a tooth for a tooth.

Young's Literal Translation YLT

'Ye heard that it was said: Eye for eye, and tooth for tooth;

World English Bible WEB

“You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

You have heard that it hath been said, An eye for an eye, and a tooth for a tooth.

Translation for Translators T4T

“You have heard your religious teachers say that it is written {Moses wrote}, ‘Retaliate like this: If someone damages one of your eyes, someone should damage one of that person’s eyes. If someone damages one of your teeth, someone should damage one of that person’s teeth.’

Plain English Version PEV

Jesus kept on talking to them. He said, “You know, the teachers of God’s law tell you this, ‘If somebody hits your eye and blinds it, then this is the payback, you have to hit one of that person’s eyes and blind it.’ And the teachers of God’s law say, ‘If somebody knocks out your tooth, then this is the payback, you have to knock out one of that person’s teeth.’ That’s what they say.

Study Highlights

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Berean Amplified Bible — Matthew 5:38

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 5:38 Interlinear (Deep Study)

BIB

GRK ηκουσατε οτι ερρεθη οφθαλμον αντι οφθαλμου και οδοντα αντι οδοντος

ηκουσατε akouō G191 to hear Verb-AAI-2P

οτι hoti G3754 that/since: that Conj

ερρεθη erō G2046 to say Verb-API-3S

οφθαλμον ophthalmos G3788 eye Noun-ASM

αντι anti G473 for Prep

οφθαλμου ophthalmos G3788 eye Noun-GSM

και kai G2532 and Conj

οδοντα odous G3599 tooth Noun-ASM

αντι anti G473 for Prep

οδοντος odous G3599 tooth Noun-GSM

Greek Word Study

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Greek Word Reference — Matthew 5:38

ηκουσατε akouō G191 "to hear" Verb-AAI-2P

To hear or listen, not just with our ears but also to understand and obey, as Jesus says in Mark 4:3 and Matthew 11:15. It involves paying attention to what is being said and responding accordingly.

Definition: ἀκούω, [in LXX chiefly for שׁמע ] to hear, listen, attend, perceive by hearing, comprehend by hearing. __1. Intrans.: Mrk.4:3 7:37, Jas.2:5, Rev.2:7, al.; τ. ὠσίν, Mat.13:15 (LXX); with cogn. dative, ακοῇ ἀ. (see: ἀκοή), Mat.13:14, Act.28:26" (LXX) ; ὁ ἔχων ὦτα (οὖς) ἀκούειν, ἀκουσάτω, Mat.11:15, Mrk.4:23, Rev.2:7, al. __2. Trans., prop. with accusative of thing(s), of thing heard, genitive of person(s), from whom heard (LS, see word): Act.1:4; with accusative of thing(s), Mat.12:19, Jhn.3:8 (Abbott, JG, 76), Act.22:9, al.; with dupl. accusative, Jhn.12:18, 1Co.11:18; with genitive of thing(s), Jhn.7:40 (Abbott, JV, 116); τ. φωνῆς (cf. Heb. שָׁמַע בְּקוֹל, Exo.18:19), Jhn.5:25, 28 Act.9:7 (on the distinction bet. this and ἀ. φωνήν, ib. 4, see M, Pr., 66; Field, Notes, 117; Abbott, Essays, 93f.); of God answering prayer, Jhn.9:31, 1Jn.5:14, 15; with accusative of thing(s), before παρά, Jhn.8:26, 40 Act.10:22, 2Ti.2:2; id. before ἀπό, 1Jn.1:5; with genitive pars. before ptcp., Mrk.14:58, Luk.18:36, al. (On NT usage generally, see Bl., §36, 5; Cremer, 82.) (AS)

Usage: Occurs in 401 NT verses. KJV: give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be noised, be reported, understand See also: 1 Corinthians 2:9; Acts 23:16; Hebrews 2:1.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ερρεθη erō G2046 "to say" Verb-API-3S

To say or speak, like in Matthew 9:34 or John 1:29. This word is an alternate way of saying 'to utter' or 'to speak' in certain situations.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 95 NT verses. KJV: call, say, speak (of), tell See also: 1 Corinthians 14:16; Matthew 1:22; Hebrews 1:13.

οφθαλμον ophthalmos G3788 "eye" Noun-ASM

The Greek word for eye, it can also mean vision or sight, as in Matthew 5:38 and Luke 6:41. Figuratively, it can represent envy or a jealous glance, as seen in Galatians 4:15.

Definition: ὀφθαλμός, -οῦ, ὁ, [in LXX chiefly for עַיִן ;] the eye (as in cl., chiefly pl.): Mat.5:38, Mrk.9:47, Luk.6:41, Jhn.9:6, al.; τοὺς ὀ. ἐξορύθσσειν (figuratively), Gal.4:15; ἐπᾶραι, Luk.6:20, Jhn.6:5; ἀνοῖξα, Act.9:40; id., of restoring sight, Mat.20:33, Jhn.9:10, al.; ἐν ῥιπῇ ὀφθαλμοῦ, 1Co.15:52; by anthropom., of God, Heb.4:13, 1Pe.3:12; pleonastically (cf. Thackeray, Gr., 42f.), εἶδον οἱ ὀ. μοθ, Luk.2:30 (similarly, ib. 4:20 10:23, Jhn.12:40, 1Co.2:9, 1Jn.1:1, Rev.1:7). Metaphorical (as otherwise in cl.; see LS, see word); __(a) of ethical qualities: ὀ. πονηρός (meton., for envy; cf. Heb. עַיִן רַע, Pro.28:22; cf. Sir.14:10 34:13), Mat.6:22, 23 Mrk.7:22, Luk.11:34; ἁπλοῦς, Mat.6:22, Luk.11:34; ἐπιθυμία (which see) ὀφθαλμῶν (cf. Ecc.4:8, Sir.14:9), 1Jn.2:16; ὀ. μεστοὶ μοιχαλἰδος, 2Pe.2:14; __(b) of mental vision: Mat.13:15, Mrk.8:18, Luk.19:42, Jhn.12:40, Rom.11:8, Gal.3:1, Eph.1:18, al.; ἐν ὀφθαλμοῖς before genitive (on the absence of the art., seeBl, §46, 9.II; M, Pr., 81), Mat.21:42, Mrk.12:11. (AS)

Usage: Occurs in 86 NT verses. KJV: eye, sight See also: 1 Corinthians 2:9; Luke 11:34; 1 Peter 3:12.

αντι anti G473 "for" Prep

For means instead of or in place of something, like when Jesus says to give someone your cloak if they ask for your shirt in Matthew 5:38. It can also show succession or exchange, as in Matthew 2:22.

Definition: ἀντί (the ι is elided only in ἀνθ᾽ ὧν), prep. with genitive (cf. MM, VGT, see word); __1. prop, in local sense, over against, opposite, hence __2. instead of, in place of, for (Hom., etc.): Mat.5:38 17:27, Luk.11:11, 1Co.11:15, Heb.12:2; with artic. inf. (cl.), Jas.4:15; of succession, Mat.2:22; χάριν ἀ. χάριτος, Jhn.1:16 (M, Pr., 100); of price in exchange, Heb.12:16; λύτρον ἀ. πολλῶν, Mat.20:28, Mrk.10:45 (M, Pr., 105); of requital, Rom.12:17, 1Th.5:16, 1Pe.3:9 (cf. Wis.11:15); ἀνθ᾽ ὧν, because, Luk.1:20 19:44, Act.12:23, 2Th.2:10 (cl., LXX for אֲשֶׁר תַּחַת); id. therefore (cl., LXX), Luk.12:3; ἀ. τούτου (LXX for כֵּן נַעֲרָה)Eph.5:31. As a prefix, ἀντι- (before vowels ἀντ-, ἀνθ᾽-), denotes __(a) over against, ἀντιπέραν; __(b) co-operation, ἀντιβάλλειν; __(with) requital, ἀντιμισθία; __(d) opposition, ἀντίχριστος; __(e) substitution, ἀνθύπατος. Compounds of ἀ. usually govern dative (B1., § 37, 7).† (AS)

Usage: Occurs in 20 NT verses. KJV: for, in the room of See also: 1 Corinthians 11:15; Luke 1:20; 1 Peter 3:9.

οφθαλμου ophthalmos G3788 "eye" Noun-GSM

The Greek word for eye, it can also mean vision or sight, as in Matthew 5:38 and Luke 6:41. Figuratively, it can represent envy or a jealous glance, as seen in Galatians 4:15.

Usage: Occurs in 86 NT verses. KJV: eye, sight See also: 1 Corinthians 2:9; Luke 11:34; 1 Peter 3:12.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οδοντα odous G3599 "tooth" Noun-ASM

The Greek word for tooth, used in Matthew 5:38 and Mark 9:18 to describe a single tooth. It is also used in Revelation 9:8 to describe teeth.

Definition: ὀδούς, -όντος, ὁ [in LXX for שֵׁן ;] a tooth: Mat.5:38, Mrk.9:18, Act.7:54; pl., Rev.9:8, ὁ βρυγμὸς (which see) τ. ὀδόντων, Mat.8:12 13:42, 50 22:13 24:51 25:30, Luk.13:28.† (AS)

Usage: Occurs in 11 NT verses. KJV: tooth See also: Acts 7:54; Matthew 13:42; Revelation 9:8.

αντι anti G473 "for" Prep

For means instead of or in place of something, like when Jesus says to give someone your cloak if they ask for your shirt in Matthew 5:38. It can also show succession or exchange, as in Matthew 2:22.

Usage: Occurs in 20 NT verses. KJV: for, in the room of See also: 1 Corinthians 11:15; Luke 1:20; 1 Peter 3:9.

οδοντος odous G3599 "tooth" Noun-GSM

The Greek word for tooth, used in Matthew 5:38 and Mark 9:18 to describe a single tooth. It is also used in Revelation 9:8 to describe teeth.

Usage: Occurs in 11 NT verses. KJV: tooth See also: Acts 7:54; Matthew 13:42; Revelation 9:8.

Study Notes — Matthew 5:38

Show Verse Quote Highlights

Context
Cross References
Matthew 5:38 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 5:38
Jamieson-Fausset-Brown on Matthew 5:38
Matthew Poole's Commentary on Matthew 5:38
Trapp's Commentary on Matthew 5:38
Ellicott's Commentary on Matthew 5:38
Adam Clarke's Commentary on Matthew 5:38
Cambridge Bible on Matthew 5:38
Barnes' Notes on Matthew 5:38
Whedon's Commentary on Matthew 5:38
Sermons on Matthew 5:38

Context — Love Your Enemies

36Nor should you swear by your head, for you cannot make a single hair white or black. 37Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ Anything more comes from the evil one.

38You have heard that it was said, ‘Eye for eye and tooth for tooth.’

39But I tell you not to resist an evil person. If someone slaps you on your right cheek, turn to him the other also; 40if someone wants to sue you and take your tunic, let him have your cloak as well;

Cross References

	Reference	Text (BSB)
1	Leviticus 24:19–20	If anyone injures his neighbor, whatever he has done must be done to him: fracture for fracture, eye for eye, tooth for tooth. Just as he injured the other person, the same must be inflicted on him.
2	Deuteronomy 19:21	You must show no pity: life for life, eye for eye, tooth for tooth, hand for hand, and foot for foot.
3	Exodus 21:22–27	If men who are fighting strike a pregnant woman and her child is born prematurely, but there is no further injury, he shall surely be fined as the woman’s husband demands and as the court allows. But if a serious injury results, then you must require a life for a life— eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, and stripe for stripe. If a man strikes and blinds the eye of his manservant or maidservant, he must let the servant go free as compensation for the eye. And if he knocks out the tooth of his manservant or maidservant, he must let the servant go free as compensation for the tooth.
4	Deuteronomy 19:19	you must do to him as he intended to do to his brother. So you must purge the evil from among you.
5	Matthew 5:27	You have heard that it was said, ‘Do not commit adultery.’

Matthew 5:38 Summary

In this verse, Jesus is talking about a common saying from the Old Testament, 'Eye for eye and tooth for tooth', which was often used to justify getting revenge on someone who had wronged us. However, Jesus is about to teach a new and higher standard, one of love and forgiveness, as seen in the following verses, Matthew 5:39-40. This means that instead of seeking revenge, we should seek to love and forgive those who have wronged us, just as God has forgiven us (as seen in Colossians 3:13 and Ephesians 4:32). By doing so, we can show the world what it means to truly follow Jesus and live out His teachings.

Frequently Asked Questions

What does Jesus mean by referencing the phrase 'Eye for eye and tooth for tooth'?

Jesus is referencing a principle found in Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21, which was a guideline for punishment to fit the crime, but it was often misused for personal revenge, as seen in the context of Matthew 5:38.

Is Jesus saying that the Old Testament law was wrong?

No, Jesus is not saying that the Old Testament law was wrong, but rather that it was often misinterpreted and misapplied, as seen in the context of Matthew 5:38, and He is about to give a new, higher standard for His followers, as seen in the following verses, Matthew 5:39-40.

How does this verse relate to the command to love our neighbors as ourselves, as found in Leviticus 19:18 and Matthew 22:39?

This verse is connected to the command to love our neighbors, as Jesus is teaching that we should not seek revenge, but rather seek to love and forgive, even those who wrong us, as seen in Matthew 5:38 and following verses, and as commanded in Leviticus 19:18 and Matthew 22:39.

What is the main point Jesus is trying to make in this verse?

The main point Jesus is making is that His followers should not seek revenge or retaliation, but rather should seek to live out a higher standard of love and forgiveness, as seen in the context of Matthew 5:38 and the following verses, and as taught in other parts of the Bible, such as Romans 12:14-21.

Reflection Questions

What are some ways that I have sought revenge or retaliation in my own life, and how can I apply Jesus' teaching in this verse to those situations?
How can I show love and forgiveness to those who have wronged me, even when it feels difficult or unfair?
What are some practical ways that I can 'turn the other cheek' in my daily life, as Jesus teaches in the following verse, Matthew 5:39?
How can I balance the need to stand up for myself and others with the command to love and forgive, as seen in this verse and other parts of the Bible, such as Matthew 22:39 and Romans 12:14-21?

Gill's Exposition on Matthew 5:38

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.

Jamieson-Fausset-Brown on Matthew 5:38

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: Ye have heard that it hath been said (Exodus 21:23-25; Leviticus 24:19-20; Deuteronomy 19:21), An eye for an eye, and

Matthew Poole's Commentary on Matthew 5:38

This was the commandment of God to the magistrate, in case a woman with child were struck, and any mischief came of it, ; in case of damage done to a neighbour, ; and in the case of false witness, . But in the mean time God had said to private persons, , Thou shalt not avenge; and it is said, , Say not, I will do to him as he hath done to me. The Pharisees had interpreted this law of God into a liberty for every private person, who had been wronged by another, to exact a satisfaction upon him, provided that he did not exceed this proportion of taking an eye for an eye, and a tooth for a tooth, doing no more wrong to another than that other had done to him.

Trapp's Commentary on Matthew 5:38

38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: Ver. 38. Ye have heard that it hath been said, An eye for an eye, &c.] This law of like for like (which also was in use among the ancient Romans) the scribes and Pharisees had abused and distorted from its proper sense of public justice to private revenge; teaching the people to render evil for evil, to pay their enemies in their own coin, and to give them as good as they brought. This is a dictate of corrupt nature, and her chief secretary Aristotle proclaimeth it. To be avenged of our enemies is held better in point of honour than to be reconciled unto them. Flesh and blood suggesteth that it is matter of good mettle to be quick of touch, as forward in returning as others are in offering wrong. "For if a man find his enemy, will he let him go well away?" said Saul, 1 Samuel 24:19. This is quite against the principles of nature and common policy. To turn again and revenge is counted courage; which yet the word of God calleth cowardliness, disgrace, and loss of victory (ηττημα), 1 Corinthians 6:7. It is not manliness, but foolishness, Ecclesiastes 7:9. It is brutishness. Anger a dog, and he will fly in your face: touch an ass, and he will kick and wince. It is baseness so to be led by our passions as to be able to bear nothing, as Simeon and Levi, brethren in iniquity, that in their anger slew a man, and in their self-will digged down a wall, Genesis 49:6. Their father Jacob heard that Dinah was defiled, and held his peace, Genesis 34:5; he reined in his passions, by setting God before them; and so that divine proverb was made good in him, "He that is slow to anger is better than the mighty; and he that ruleth his spirit (as Jacob) than he that taketh a city" (as his sons), Proverbs 16:32. It is a godly man’ s part, at some times and in some places, to be deaf and dumb, as if he understood not; or as men in whose mouths are no reproof. Which as David could skill of at some times, Psalms 38:14, and in his carriage towards Shimei, so at other times (when the flesh prevailed) he could not, Psalms 39:2-3, and in his expedition against Nabal. But Peter must put up his sword, if he mean to be Christ’ s disciple. And Christians must not so much as grudge one against another, unless they will be condemned: for behold, the Judge standeth before the door, as ready to right us, James 5:9. As if we retaliate we leave him nothing to do, unless it be to turn his wrath from our enemy, on whom we have been avenged already, upon ourselves, for our sin of self-revenge, Proverbs 24:17-18.

Ellicott's Commentary on Matthew 5:38

(38) An eye for an eye.—Here again the scribes first took their stand on the letter, regardless of the aim and purpose, of the Law, and then expanded it in a wrong direction. As originally given, it was a check on the “wild justice” of revenge. It said, where the equilibrium of right had been disturbed by outrage, that the work of the judge was not to do more than restore the equilibrium, unless, as in the case of theft, some further penalty was necessary for the prevention of crime. It was, in its essence, a limit in both directions. Not less than the “eye for an eye,” for that might lead to connivance in guilt; not more, for that would open a fresh score of wrong. The scribes in their popular casuistry made the rule one not of judicial action only, but of private retaliation; and it was thus made the sanction of the vindictive temper that forgives nothing.

Adam Clarke's Commentary on Matthew 5:38

Verse 38. An eye for an eye] Our Lord refers here to the law of retaliation mentioned See Clarke on Exodus 21:24, (see the note there, and See Clarke on 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.

Cambridge Bible on Matthew 5:38

(b) The law of retaliation, 38–42. 38. An eye for an eye] See Exodus 21:24. The Scribes draw a false inference from the letter of the law. As a legal remedy the lex talionis was probably the best possible in a rude state of society. The principle was admitted in all ancient nations. But the retribution was exacted by a judicial sentence for the good of the community, not to gratify personal vengeance. The deduction that it was morally right for individuals to indulge revenge could not be justified.

Barnes' Notes on Matthew 5:38

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.

Whedon's Commentary on Matthew 5:38

38. An eye for an eye — This is the old law of retaliation, to which reference has just been made.

Sermons on Matthew 5:38

	Sermon	Description
	Arab-01 Where's Your Identity by Art Katz	In this sermon, the speaker emphasizes the importance of recognizing God's revelation and crying out to Him for hope. He refers to a passage in the Bible, specifically Ezekiel 37:1
	Biblical Nonresistance by Dean Taylor	In this sermon, Brother Denny emphasizes the importance of understanding the changes brought by Jesus Christ in the way we live and fight for the kingdom of God. He highlights that
	The Decree of Judgment by Aaron Dunlop	In this sermon, the preacher focuses on the concept of judgment and the decree of judgment as prescribed by the Lord. The sermon explores the idea that what we sow, we will reap, a
	Humility Is Laying Down Our Lives for Others by Denny Kenaston	In this sermon, Jesus concludes his teaching on the Beatitudes by declaring that his followers are the salt of the earth and the light of the world. He emphasizes the importance of
	Sermon on the Mount: Christian Response to Personal Injury (Part 2) by J. Glyn Owen	In this sermon, the speaker, Tom Skinner, shares a powerful story about a moment of racial prejudice he experienced. Despite being physically attacked, Skinner responds with love a
	Anabaptist History - Part 6 by Walter Beachy	In this sermon, the speaker discusses the importance of properly correlating the Old Testament and the New Testament in understanding the word of God. He emphasizes the need for co
	What Do Ye More Than Others? by Dean Stump	In this sermon, the preacher focuses on the passage from Matthew 5:38-48. He emphasizes the importance of not resisting evil and instead showing mercy and forgiveness. The preacher