The Sin of Retaliation, Part One

The issue of retaliation is now presented (Matthew 5:38–42). Jesus was not trashing the Old Testament in favor of a milder, fairer, or more humane gospel standard of justice. He corrected the faulty righteousness of the scribes and Pharisees who misinterpreted and misapplied OT justice, as evidenced in the introduction: “You have heard that is was said, ‘An eye for and eye,” etc. (v. 38; Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21). The Pharisees took these words governing judicial law (Exodus 22–24, often referred to as lex talionis or the “law of retaliation”) and used them for personal retribution. However, the meaning is plain: “The judges shall inquire diligently . . . then you shall do to him as he had meant to do to his brother. So you shall purge the evil from your midst. . . . Your eye shall not pity. It shall be life for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (Deuteronomy 19:18–21).

The biblical standard of justice has been attacked by atheists and infidels as too severe and inhumane, as expected of those who have no real understanding of God, human sin, and righteous judgment. Sadly, many modern “Christians” are also sucked into this condemnation of Old Testament justice and punishment. Is it any wonder that crime is increasing exponentially in these days of biblical ignorance? The principles of justice that really work have been jettisoned, but the day is coming when God will vindicate His honor, as Abraham declared, “Shall not the Judge of all the earth do what is just?” (Genesis 18:25).

A.W. Pink summarized the appropriateness of divine justice. First, God’s rules are just: “If anyone injures his neighbor, as he has done it shall be done to him, fracture for fracture, eye for eye, tooth for tooth; whatever injury he has given a person shall be given to him” (Leviticus 24:19–20). Here is the real quid pro quo (“something for something”), an elementary principle of jurisprudence. Punishment must fit the crime (Galatians 6:7; Judges 1:6, 7). Jesus argues this principle in Matthew 7:1 and 2.

Second, this statute was merciful. It safeguarded the rights of helpless slaves or servants against the brutality of uncontrolled masters. God required magistrates to compel such masters to take a dose of their own medicine but also limited the judge lest he should punish the owner too severely. Third, this statute was beneficial to society as a whole, protecting the weak from the strong: “You shall do to him as he had meant to do to his brother. So you shall purge the evil from your midst. And the rest shall hear and fear, and shall never again commit any such evil among you” (Deuteronomy 19:19, 20).

This article provides the background for the next article that will examine why it is evil to take personal revenge against those who do harm: “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord’” (Romans 12:19).