In the Old Testament we read:
Exodus 21:22-25 “… eye for eye, tooth for tooth, hand for hand, foot for foot …” This passage is cited in a way that protected a pregnant woman and her child from death or injury that might occur if two men were in a fight.
Leviticus 24:17-22 “… fracture for fracture, eye for eye, tooth for tooth. As he has injured the other, so he is to be injured.” This passage is applied generally to any case where a crime of murder or intentional maiming occurred.
Deuteronomy 19:15-21 “Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” This occurs in a passage to prevent perjury and in attempting to use the court to execute or punish an innocent individual.
The literal meaning of the principle “Eye for an Eye” is that a person who has injured the eye of another is instructed to give the value of his or her own eye in compensation. At the root of this principle and purpose of the law is to provide equitable and fair compensation or punishment for an offended party. A person who has injured the eye of another is instructed to give the value of his or her own eye in compensation. It both defined and restricted the extent of compensation or the deserved penalty. The punishment must fit the crime – no more than the crime but also no less. It was strict but fair.
The law and principle was designed to prevent and deter such crimes. It was there to remove vengeful actions for crimes from the hands of the victim and his family and put them into the hands of the governing judicial system. It was designed as a principle of proportional justice and to appropriately punish the offender. This law was given to Moses and the people of Israel to assure that the judges would render righteous and proper judgment. In every instance in the Old Testament when a reference was made to "an eye for an eye, and a tooth for a tooth," it was referring to judgment rendered by judges. A punishment sufficient to serve as a deterrent to the crime was to be rendered. This law was to insure against a judgment being rendered that was excessive and beyond reason.
The people of Israel had abused this rule by making it an excuse for retaliation and vengeance. They construed it as saying, "If someone knocks out my tooth, I have a moral right to knock out his tooth." But God had not intended this rule to authorize violence. Rather, He had given it to prevent what we call cruel and unusual punishment. In other words, just as a court in our time cannot impose penalties beyond certain limits, so also the judges of Israel could not dictate a punishment out of proportion to the damage done. If one man had wrongfully taken the sight of another, the offender could suffer no more in punishment than the loss of his own sight.
Too much of the world’s ethic today is also to: 1) strike back; 2) get even; 3) do unto others like they do to you. Many times the justification for retaliation is that ancient law, “… an eye for an eye, a tooth for a tooth.”
In the New Testament, Jesus says in Matthew 5:38-39, “You have heard that it was said, 'Eye for eye, and tooth for tooth.' But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.” This suggests discussion and likely debate in the Jewish community on the Old Testament law and the interpretation given to it by the judges, scribes and Pharisees. With this expression, Jesus is saying there is a contrast between what He is teaching and what the Jewish leaders have taught. Jesus dismissed the rule of eye-for-eye as invalid. He was not contradicting Scripture, but rather its misapplication.
Jesus continues in the rest of the passage in v. 40-42 and says, “And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.” Jesus’ teaching here is confronting the popular misuse and abuse of the Old Testament law, known as the law of retaliation.
What does Jesus mean? Who is the evil person? The following four examples in this passage clarify this. The evil person is the person who: 1) slaps you on the cheek; 2) sues you for your clothes; 3) asks you to go a mile; or 4) asks you for money.
Notice also the change in perspective Jesus is giving compared to the Old Testament law. The Old Testament law addressed what the judges should do to the person who committed a criminal offense related to murder or maiming. Jesus has a different perspective. He addresses the issue on what you should do if offenses of conflict or insult happen to you. Jesus addresses not what the court or government should do, but what a disciple and Christ-follower should do when he or she is offended.
We understand the original teaching from the Old Testament is made with the intention to limit violence, and violent retribution or revenge. So, to begin with we start with something essentially good - made with proper intent to limit violence. Jesus will take it further in this passage, just as he has done with the other Laws he has cited and expounded further. Here Jesus warned his disciples not to resist violence with more violence. This was contrary to the OT passages cited above. Evil, and the evil person, can be overcome only by good. This keeps us free from anger -- from being poisoned by the evil directed against us and its destructive forces -- and instructs his followers to maintain Christian tolerance and restraint. It brings both us and our enemies under the yoke and umbrella of God's love.
What should Jesus’ disciples and followers do? Do not resist or retaliate? Yes, but Jesus’ call to discipleship goes beyond a passive response. He further calls us to take positive action: 1) turn the other cheek; 2) give your cloak as well as your tunic; 3) go the extra mile; and 4) give or lend to the person who asks you.
Jesus’ teaching is not merely legal and technical, but extends deeply and profoundly into the practical situations of conflict, oppression, and the needs of everyday life. When we are offended or insulted, we have two choices: we can escalate the conflict with retaliation, or we can de-escalate the conflict. Jesus calls his disciples and followers to be peacemakers in situations of conflict and instead extend a blessing.
Matthew 5:9 says, “Blessed are the peacemakers, for they will be called sons of God.”
[answered by Pastoral Intern, Ray Lee]
