Question: In Leviticus it is written: “Anyone who inflicts a permanent injury on his or her neighbor shall receive the same in return: fracture for fracture, eye for eye, tooth for tooth. The same injury that one gives another shall be inflicted in return” (Lev 24:19-20). This seems clearly to speak of permission (without guilt or sin) for “revenge” or “payback “to those who have harmed us personally. But what of Jesus’ teaching on forgiveness in Matthew 5 that seems to revoke this? How do we sort out forgiveness and punishment due to sin or the breaking of the law?
— Name withheld, via email
Answer: The text of Leviticus, and others like it in the Old Testament, seeks to limit vengeance by setting forth a law that accepts its necessity but regulates its administration and insists on proportionality. When anger caused by injury or injustice is elicited, there is the tendency to take more than an “eye for an eye.” Hence, the text corrects this tendency by insisting that the punishment suits the crime.
There is also a context in these ancient texts that must be recalled. While we live in times where there are laws, standing police forces and recognized courts and other judicial processes to redress wrongs, there was little of this organization in the ancient world. When conflicts arose between individuals, families or tribes, things tended to be handled in a very local and uneven manner. In a certain sense, things were tough all over and human beings lived only a few degrees separated from barbarity and violent cruelty. Hence, there is the instruction in the text you cite from Leviticus. It was necessary for God to lead his people in stages away from this sort of world and establish in them a greater concern for civility, justice, prudent mercy and a recognition of the dignity of the human person.
Jesus updates the law
By the time of Jesus, some progress in this had been made. The Jewish Law and its careful interpretation along with religious and civil magistrates and processes was more advanced. In addition, there was more understanding from Scripture of the afterlife and that God would avenge injustices and wrongs not properly adjudicated here on earth.
It is in this later context that Jesus places a heavier weight on mercy and forgiveness as a strategy now: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, offer no resistance to one who is evil. When someone strikes you on [your] right cheek, turn the other one to him as well” (Mt 5:38-39). This lack of retaliation is focused especially on personal insults, as symbolized by being struck on the cheek. It does not mean that we should never report crimes or seek to deter sin and crime by reasonable punishments. This may be necessary not only for our own protection, but that of others as well.
Further, and more importantly, an attitude of vengeance on our part must be curbed. St. Paul writes, “If possible, on your part, live at peace with all. Beloved, do not look for revenge but leave room for the wrath; for it is written, ‘Vengeance is mine, I will repay, says the Lord'” (Rom 12:18-19). Does this mean that all punishment due to crime should be stopped? No, that is not possible since the common good requires the protection and deterrence of crime by punishment. This is also the case when addressing deep injustices in a society. For example, the Civil Rights Movement rightly decried injustices by insisting on the force of law to end segregationist practices and injustice.
Common good
What we see, therefore, in the Leviticus text is a norm of the most ancient years of the Old Testament that seems severe but in fact seeks to limit the severity of those times. Through that period as God settles them increasingly into his kingdom, punishments are softened. By the New Testament, while punishments are still necessary for the common good and commutative justice, the accent begins to fall on mercy where it is prudently possible and forgiveness as a healing remedy for the often-endless cycle of human retribution and revenge.
A criminal justice system that is properly focused on appropriate punishments, the common good, deterrence of crime and the reform of criminals need not be seen in opposition to mercy and forgiveness. Properly understood, it is in service of them and assists the whole human family in finding a climate where fear and anger are replaced by mutual concern and respect.
