You have heard that it has been said, An eye for an eye, and a tooth for a tooth:
All Commentaries on Matthew 5:38 Go To Matthew 5
John Chrysostom
AD 407
Do you see that it was not of an eye that He was speaking before, when He made the law to pluck out the offending eye, but of him who by his friendship is harming us, and casting us into the gulf of destruction? For He who in this place uses so great strength of expression, and who, not even when another is plucking out your eye, permits you to strike out his; how should He have made it a law to strike out one's own?
But if any one accuses the ancient law, because it commands such retaliation, he seems to me very unskillful in the wisdom that becomes a legislator, and ignorant of the virtue of opportunities, and the gain of condescension. For if he considered who were the hearers of these sayings, and how they were disposed, and when they received this code of laws, he will thoroughly admit the wisdom of the Lawgiver, and will see that it is one and the same, who made both those laws and these, and who wrote each of them exceeding profitably, and in its due season. Yes, for if at the beginning He had introduced these high and most weighty commandments, men would not have received either these, or the others; but now ordaining them severally in their due time, He has by the two corrected the whole world.
And besides, He commanded this, not that we might strike out one another's eyes, but that we might keep our hands to ourselves. For the threat of suffering has effectually restrained our inclination to be doing.
And thus in fact He is silently dropping seed of much self-restraint, at least in that He commands to retaliate with just the same acts. Yet surely he that began such transgression were worthy of a greater punishment, and this the abstract nature of justice demands. But forasmuch as He was minded to mingle mercy also with justice, He condemns him whose offenses were very great to a punishment less than his desert: teaching us even while we suffer to show forth great consideration.
Having therefore mentioned the ancient law, and recognized it all, He signifies again, that it is not our brother who has done these deeds, but the evil one. For this cause he has also subjoined, But I say unto you, that you resist not the evil one. He did not say, resist not your brother, but the evil one, signifying that on his motion men dare so to act; and in this way relaxing and secretly removing most of our anger against the aggressor, by transferring the blame to another.
