Matthew 5:38

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. a 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. b 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. c 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. We use to say, if the magistrate be not present, we may offend another, to defend ourselves: but if the magistrate be present, there is no excuse. Now here the Judge standeth before the door, and crieth out unto ns with a loud voice: Dearly beloved, avenge not yourselves, but rather keep the king's peace, and so give place to wrath, Romans 12:19 : that is, to the wrath of God ready to seize upon thine adversary, if thou prevent it not by art overly hasty revenge of the wrongs offered thee: for it is written, Vengeance is mine, mine office and royalty, Psalms 94:1,2. Is it safe to invade his part? to jostle the chief justice out of his seat? or is it fit that the same party should be both accuser and judge? pope in his own cause? depose the magistrate? at least appeal from God to himself, as if he would not sufficiently do his office? "Shall not God avenge his own, that cry night and day unto him, though he bear long with them? I tell you that he will avenge them speedily," saith our Saviour, Luke 18:7,8 "I will repay it," saith the Lord; but upon this condition, that we wait his leisure, and pre-occupate not his executions, saith St Augustine. Joseph, accused by his lewd mistress, either pleads not, or is not heard. He knew that though he suffered for a season, God would find a time to clear his innocence, and he was not deceived. Moses complained not, but was silent, when wronged by Aaron and Miriam; God therefore struck in for him, and struck Miriam with leprosy: Aaron escaped by his repentance. God is their champion that strive not for themselves. d "I seek not mine own glory, but there is one that seeketh it," saith Christ, John 8:50; "He, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously," and giveth to every transgression and trespass a just recompence of reward, 1 Peter 2:23; Hebrews 2:2. St Paul could not have wished worse to Alexander the coppersmith than "the Lord reward him according to his works," 2 Timothy 4:14. This was not (saith an ancient author) a cursing or a reviling of him, but a prediction befitting an apostle, that revenged not himself, but gave place to wrath, and delivered up his enemy to God, e as David did his adversaries, as Simon Peter did Simon Magus, and the primitive Church did Julian the Apostate. And surely it is a fearful thing, when the saints shall say to God, concerning those that malign or molest them, as David sometimes said to Solomon, Thou knowest what Joab and Shimei did unto me: "do therefore according to thy wisdom, and let not their hoar heads go down to the grave in peace," 1 Kings 2:6. If any hurt God's zealous witnesses, there goeth a fire out of their mouths to devour them, as the fire from heaven did the first and second captain sent for Elisha, Revelation 11:5; better anger all the witches in the world than such, because God is for them. Little thought the Gibeonites in David's time, that the Lord had so taken to heart their wrongs, that for their sakes all Israel should suffer. Even when we think not of it, is the righteous Judge avenging our unrighteous vexations.

a Neminem laede, nisi lacessitus et iniuria affectus. Cicero.

b Inimicos ulcisci, potius quam iis reconciliari honestum censetur. Arist. Rhet.

c Tu quidem nihil praetermittis ut ego te interfici iubeam: εγω δε κυνα υλακτευοντα ου φονευω. Sic Demetrio Cynico Vespasianus apud Dionem.

d Convitium convitio regerere quid aliud est quam lutum luto purgare?

e ουκ εστι καταρα, η λοιδαρια αλλα προροεσις πρεπουσα ανδρι αποστολω μη εκδικουντι εαυτον, αλλα διδοντι τοπον τη οργη .