You have heard that it was said
This phrase introduces a common teaching method used by Jesus in the Sermon on the Mount. The Greek word for "heard" (ἀκούω, akouō) implies not just hearing with the ears but understanding and internalizing a teaching. Jesus is addressing His audience's familiarity with the Mosaic Law, which they have been taught from a young age. This phrase sets the stage for Jesus to contrast the traditional interpretation of the law with His deeper, more spiritual understanding.

Eye for eye and tooth for tooth
This phrase is a direct reference to the Old Testament law, specifically found in Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. The principle of "lex talionis" (law of retaliation) was intended to limit retribution and ensure justice was proportionate. In Hebrew, the phrase is "עַיִן תַּחַת עַיִן" (ayin tachat ayin), emphasizing equivalence in justice. Historically, this law was revolutionary in its time, as it sought to prevent excessive punishment and personal vendettas, promoting a fair and balanced legal system. However, Jesus is about to reveal a higher standard of righteousness that transcends mere legalistic adherence, pointing towards mercy and forgiveness as the ultimate fulfillment of the law.

(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.

Verses 38-48. - The two remaining examples of the current teaching of the Law are very closely connected together, and, in fact, our Lord's corrections of them are intermingled in Luke 6:27-36. Yet the subjects are really distinct. In the first (vers. 38-42) our Lord speaks of the reception of injuries, in the second (vers. 43-48) of the treatment of those who do them. Godet's remarks (in his summary of Luke 6:27-45) on the use made by St. Luke of these examples are especially instructive. "These last two antitheses, which terminate in Matthew in the lofty thought (ver. 48) of man being elevated by love to the perfection of God, furnish Luke with the leading idea of the discourse as he presents it, namely, charity as the law of the new life." Verses 38-42. - The reception of injuries. The Law inculcated that the injured should obtain from those who did the wrong exact compensation (on this being properly a command, not merely a permission, vide Mozley, 'Ruling Ideas,' etc., pp. 182, sqq.). Our Lord inculcates giving up of all in-sistance upon one's rights as an injured person, and entire submission to injuries, even as far as proffering the opportunity for fresh wrongs. Verse 38. - An eye for an eye, and a tooth for a tooth. No short phrase could more accurately describe the spirit of the Mosaic legislation. Offences against individuals were to be punished by the injured individual receiving back, as it were, the exact compensation from him who had injured him. While this was originally observed literally, it was in Mishnic times (and probably in the time of our Lord) softened to payment of money (vide Lightfoot, 'Hor. Hebr.'). The phrase comes three times in the Pentateuch (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21). Notice:

(1) The LXX. has the accusative in each case, although only in the first does a verb precede. Probably the expression had already become proverbial in Greek even before the translation of the LXX.

(2) The Hebrew of Deuteronomy 19:21 is slightly different from that of the other two passages, and as the preposition there used (ב) is not so necessarily rendered by ἀντί, that passage is perhaps the least likely of the three to have been in our Lord's mind now. It seems likely, however, that he was not thinking of any one of the three passages in particular. The words served him as a summary of the Law in this respect.

Parallel Commentaries ...

You have heard
Ἠκούσατε (Ēkousate)
Verb - Aorist Indicative Active - 2nd Person Plural
Strong's 191: To hear, listen, comprehend by hearing; pass: is heard, reported. A primary verb; to hear.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

it was said,
ἐρρέθη (errethē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 2046: Probably a fuller form of rheo; an alternate for epo in certain tenses; to utter, i.e. Speak or say.

‘Eye
Ὀφθαλμὸν (Ophthalmon)
Noun - Accusative Masculine Singular
Strong's 3788: The eye; fig: the mind's eye. From optanomai; the eye; by implication, vision; figuratively, envy.

for
ἀντὶ (anti)
Preposition
Strong's 473: A primary particle; opposite, i.e. Instead or because of.

eye
ὀφθαλμοῦ (ophthalmou)
Noun - Genitive Masculine Singular
Strong's 3788: The eye; fig: the mind's eye. From optanomai; the eye; by implication, vision; figuratively, envy.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

tooth
ὀδόντα (odonta)
Noun - Accusative Masculine Singular
Strong's 3599: A tooth. Perhaps from the base of esthio; a 'tooth'.

for
ἀντὶ (anti)
Preposition
Strong's 473: A primary particle; opposite, i.e. Instead or because of.

tooth.’
ὀδόντος (odontos)
Noun - Genitive Masculine Singular
Strong's 3599: A tooth. Perhaps from the base of esthio; a 'tooth'.


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NT Gospels: Matthew 5:38 You have heard that it was said (Matt. Mat Mt)