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Explanation for:
Matthew
5
:
38
You have heard that it hath been said, An eye for an eye, and a tooth for a tooth.
12
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He who proclaimed, “An eye for an eye,” intended not to blind another but rather to safeguard both parties. Our Lord, by dismissing retribution, eradicates the root of sin. While the law mandates consequences for wrongdoing, the gospel bestows the gift of mercy. There, culpability is fully addressed; here, the source of sin itself is removed."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Consider how the Saviour, in His instruction to remove the offending eye, intends not the literal eye, but rather the individual whose friendship leads us into the depths of destruction. Indeed, if He sets forth such a lofty principle that even when someone seeks to harm us, we are not permitted to retaliate, would He then permit anyone to harm themselves? Those who criticize the ancient law for advocating vengeance, in my view, misunderstand the wisdom of the Lawgiver and overlook the context of that era; they fail to recognize the value of mercy at times. Reflecting on the audience who received this command, their spiritual state, and the context in which the law was given reveals the profound wisdom of the Lawgiver. Both the laws of retribution and of compassion were divinely instituted at appropriate times for the greatest good. Had these elevated commandments been presented from the very beginning, humanity might have rejected both them and their predecessors. However, by offering them in due season, He has reformed the entire world through them. Furthermore, the stipulation of an eye for an eye was not meant for us to take each other’s eyes, but rather so that we may refrain from causing harm; the fear of retribution serves to deter us from wrongdoing. Thus, the Lawgiver gradually instills piety in our hearts, commanding that the one who wrongs must make equal reparations, even though the instigator of the offense may deserve a far greater punishment according to justice. Yet, in His desire to intertwine justice with mercy, He allows the one guilty of a more severe wrongdoing to receive a more lenient penalty than warranted, aiming to teach us to exhibit profound kindness even amid our suffering."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"The law prescribes: a life for a life, a limb for a limb (Exodus 21:24, Leviticus 24:20, Deuteronomy 19:21), suggesting that individuals, concerned about preserving their own bodily integrity, will refrain from causing harm to others, thereby preventing wrongdoing. However, as it is declared, woe to the world because of temptations (Matthew 17:8). In this earthly realm, dominated by the adversary, the presence of wrongdoers, oppressors, and persecutors will always be prevalent. If we, in adherence to the law, choose to repay harm with harm, we risk becoming wicked ourselves, thus undermining the very intent of the law, which sought to transform evil into good but, in doing so, can also twist the good into evil. Yet, according to Christ's teachings, if we do not retaliate against evil, even if such actions go unpunished, the good within us remains intact, and thus Christ's command serves to fulfill the requirements of the law. For it is not merely by following the law that one upholds Christ’s teachings, but rather through Christ’s commandments that one truly fulfills the essence of the law."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The Lawgiver of both the Old and New Testaments is one and the same. For the Jews, as well as for those who act without restraint, the Law addressed only outward actions; however, the Gospel instructs the wise by teaching that even the thoughts from which actions arise are to be guarded. It not only imposes severe penalties for sins committed but also establishes firm boundaries to prevent their occurrence. If it pleases you, let us turn to the authoritative words. It is more advantageous to hear Scripture directly. The Lord states, “It was said to the ancients, ‘An eye for an eye, and a tooth for a tooth.’ But I say unto you, Resist not evil.” The Law views equal suffering as the standard for punishment, permitting the injured party to inflict the same harm they endured, thereby deterring wrongdoing out of fear of experiencing a similar fate. This elucidates the profound insight of the Lawgiver. The Gospel, through the humility of the Sufferer, curbs vice from escalating to its worst forms. Since it was rightly determined to restrict the injustice of those who sought personal retribution, and legislation was enacted to prohibit all wrongdoing, retaliatory actions were often met with reciprocal responses. Individuals ended up doing the same things they condemned in others. However, this did not bring an end to previous wrongs but instead incited new, more grievous injustices. One person, feeling wronged, committed evil again, while the other sought revenge for the past grievance, with neither party recognizing a limit to their wrongdoing. Retribution became merely a precursor to further calamities, as the offender and the avenger found themselves embroiled in an unending conflict. What was intended to be wise in the Law, crafted by the Lawgiver to deter sin, became, instead, a catalyst for more transgressions. Thus, when so many evils arose, the Gospel acted like a flame that extinguishes the initial embers, halting the relentless pursuit of wickedness."},{"author-name":"Photios of Constantinople","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89714cf3e65c36024d2b8_Photios%20of%20Constantinople.png","category":"Holy Fathers and Teachers","century":9,"exegesis-text":"How can the phrases “an eye for an eye and a tooth for a tooth” (Matt. 5:38) and “But I say unto you, Resist not evil” (Matt. 5:39) coexist without contradiction? It has been noted by those before us that these statements do not oppose each other; rather, each serves as a pathway guiding us through an imperfect existence toward spiritual maturity. The individual who learns to relinquish his grievances to the law is prepared to aspire toward better choices, seeking to elevate himself to nobler actions—can this be considered contrary? Furthermore, the law, by issuing threats, holds back the overconfident and reckless hand that would harm a neighbor, using fear to deter wrongdoing. In contrast, grace invites the defender to respond not with retaliation, mirroring that threat, but through humility, effectively diffusing anger— what could foster harmony more than this? Moreover, to seek retribution for an instigator of wrongdoing in a just manner does not conflict with the compassionate approach that offers comfort and maintains the dignity of a aggrieved spirit; while the former is a natural inclination of humanity, the latter aligns more closely with divine intentions. Therefore, we may conclude that the former pertains to the judge, urging him to prioritize justice without bias, serving as a balanced scale for those in dispute, while the latter calls for the judge to temper any vengeful impulses with abundant compassion, preventing the escalation of conflict and the perpetuation of wrongdoing that he abhors and believes worthy of punishment."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The law, in its mercy, permitted proportional justice, so that in order to avoid facing the same consequence, we may refrain from wrongdoing against one another."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Critics often condemn the old Law for stipulating that one should suffer the loss of an eye for taking an eye and a tooth for taking a tooth, deeming it lacking in mercy. However, this Law reflects a very human understanding; it was established to deter individuals from inflicting harm upon one another. The intention was to curb the tendency of people at that time to violently retaliate, instilling in them the fear of experiencing the same fate they imposed on others."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"A tooth for a tooth and an eye for an eye. These statutes are outlined in Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. While they may appear rigid and even harsh, these regulations were established 'not to incite one another to violence, but to curb their hands from wrongdoing; for the fear of punishment serves to deter individuals from committing acts of malice' (Chrysostom; cf. Theophylact). Although the Law and the prophets sought to limit the application of this principle, condemning any form of injustice (Leviticus 19:18; Lamentations 3:27-30; Proverbs 24:29), the principle remained in practice. It was introduced, like other similar ordinances, due to the hard-heartedness and cruelty exhibited by the Israelites of the Old Testament. Consequently, it stood in contrast to the profound love embraced by Christians, necessitating its annulment or enhancement."},{"author-name":"Ivanov A.V.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88db13197efab881aa332_Ivanov%20A.V..png","category":"Christian Authors","century":19,"exegesis-text":"The directive found in the Old Testament, ‘An eye for an eye,’ was established to protect against capriciousness and insolence. The apprehension of retribution was intended to prevent wrongdoing and transgressions."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In comparing His commandments in the New Testament with those found in the Old Testament, the Lord asserts, ‘YOU HAVE HEARD THAT IT IS SAID, An eye for an eye, and a tooth for a tooth.’ This law may appear harsh to us, having been nurtured under the compassionate guidance of Christ's teachings. However, to the people of the Old Testament, this seemingly strict law was viewed as merciful. Given the brutal customs of that time, an individual wronged could have avenged themselves for a lost tooth or a lost eye, even to the extent of death. Yet, the law allowed for retribution only to the extent of equal harm, thereby limiting the urge for revenge and serving as a deterrent for the wrongdoer.\\n\\nSt. Chrysostom remarks that the lawgiver instituted ‘an eye for an eye’ not to encourage mutual harm but to instill a fear in the offender of suffering the same fate as their victim. The ancient Hebrews frequently misinterpreted the essence of this law, leading to situations where the punished offender felt resentment, provoking further revenge from the original victim, thus causing an escalation of harm.\\n\\nTo demonstrate that the Old Testament law fundamentally stemmed from love towards others—not intended to satisfy human vengeance but rather to keep it in check and eradicate evil—Christ, our Savior, targets the very source of hostility: vindictiveness. He explicitly reveals the attitude necessary for a Christian to embody when faced with offenses, emphasizing the importance of aligning with the spirit of the law rather than adhering strictly to its letter."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"It is evident, dear listeners, that the Savior Christ, through these Gospel words, seeks to remove from the hearts of His followers the root of vengeful feelings resulting from wrongs done to them, and to instill in them His divine humility and patience, which stem from love and compassion for those who offend us. If He, the only-begotten Son of God, who embodies divine love and mercy, had not demonstrated through His own example of immense patience during His crucifixion for us unworthy sinners, then surely this commandment of love and patience—capable of overcoming any offense—would have seemed utterly unattainable for humanity, left to its own devices and even less acceptable to the people of this age. Therefore, as the eternal Lawgiver of both the Old and New Testaments, in His infinite wisdom, He chose not to reveal this heavenly commandment to the ancient Israelites, who were not yet ready to accept it, but instead provided them a law that allowed the offended to seek retribution equal to the wrong done: an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot, a burn for a burn, a harm for a harm (Ex. 21:24, 25). This righteous law served to curb the inclination to offend others through the fear of equal retribution while also defining the limits of vengeance for the offended, facilitating a mutual reconciliation, though it remained imperfect. \\n\\nChrist, who came not to abolish the law but to fulfill and perfect it (Matt. 5:17), does not annul this law of righteousness; rather, He unveils to His believers a higher divine commandment of limitless love and compassion. He provides them with a profound means to patiently endure the wrongs inflicted upon them and the urge for retribution from those who feel wronged, enabling them to maintain unshakeable peace in their hearts—the peace of God which transcends all understanding, as the Holy Apostle Paul states (Phil. 4:7). While the ancient law of equitable retribution holds truth, it reflects the understanding of the scribes and Pharisees. The follower of Christ is called to a higher standard, as the Savior states: “Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven” (Matthew 5:20). Thus, Christ instructs His followers: “But I say to you, do not resist the evil person” (Matt. 5:39), meaning they should not respond to wrongdoing with more wrongdoing but rather triumph over evil with goodness, as St. Paul expounds upon these words of the Savior (Rom. 12:21). \\n\\nHe teaches that if someone strikes you on your cheek, you should not only refrain from seeking revenge and continue to love that person but also offer the other cheek. A blow to the face has often been considered a great insult, as it impacts one's honor profoundly. This is appropriate since a person’s face reflects their dignity and is made in the image of God. Thus, Christ highlights this specific offense to illustrate that no wrongdoing, however severe, should extinguish the peace and love a Christian harbors in their heart or incite them to seek retribution. However, one might wonder why the Savior did not simply state, “If anyone strikes you on the palm of your hand,” instead of referring to the cheek, which is unorthodox, as a blow is typically delivered by a right-handed person striking the left cheek. The Fathers of the Church interpret this symbolism as representing what is most valuable to an individual: their honor. \\n\\nIn this light, Christ commands all Christians, particularly His disciples whom He was preparing for the significant Apostolic ministry, to bear all manner of personal slights and offenses from others with love, much like skilled physicians who tolerate insults from feverish patients yet continue to care for their well-being. He calls for them to be willing to sacrifice their own human honor when the salvation of souls demands it, emulating their Lord and Master, who willingly surrendered His divine glory for the sake of humanity’s redemption, enduring disrespect without flinching and allowing His holy hand to be struck by the contemptible servant of the wicked Caiaphas. Such a selfless act may appear as disgraceful in the eyes of the world, but in the sight of the Lord and His angels, it constitutes the highest honor and will earn eternal glory in heaven."},{"author-name":"Kochomski S.W.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The final words convey the principle of equal retribution, which has been regarded as the epitome of justice throughout human history. From the perspective of civil law, it is essential that the punishment for wrongdoing is no less severe than the harm inflicted by the transgressor; otherwise, the crime would appear trivial, and the perpetrator would gain an advantage over the consequence. From the viewpoint of the injured party, it is only natural to expect that the restitution for the offense should match or exceed the wrongdoing itself, compensating for any loss of property or reputation. However, Jesus Christ introduces a new commandment that fulfills the deficiencies of Old Testament justice and human rationale—the law of enduring offenses with patience and grace. Does this mean He entirely dismisses the principle of equal retribution? Not at all; this principle retains its relevance for those in authority, who must utilize it to uphold societal order rather than personal vendettas. Christ elevates the law of forgiveness as a guiding principle for those wronged, preventing them from seeking vengeance, thus breaking the cycle of personal animosity and allowing the injured to entrust their struggles to divine judgment (1 Pet. 2:23)."}]}
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