What is the law of retribution?

Answer

The principle of retribution, also known as the law of retaliation or lex talionis, was a component of the Old Testament Law delivered to Israel by Moses. Retribution served as a fundamental aspect of Israel’s legal system. The punishment was designed to correspond to the offense committed. The concept of lex talionis is explicitly outlined in Leviticus 24:19–21: “If anyone injures their neighbor, whatever they have done is to be done to them: fracture for fracture, eye for eye, tooth for tooth. The one who caused the injury must suffer the same harm. Whoever kills an animal must make amends, but whoever takes a human life must be put to death.” Compensation was required for the killing of another person’s animal, but in the case of murder, the perpetrator had to pay with their own life. Exodus 21:23–25 and Deuteronomy 19:16–21 reiterate these regulations.

In ancient Israel, the responsibility for enforcing the law fell partially on the family of the murder victim. As described in Numbers 35:16–21, the “avenger of blood” (typically a close relative of the deceased) was tasked with executing the death penalty, sometimes even pursuing the fugitive murderer. With no formal law enforcement in ancient Israel, family groups were relied upon to uphold justice. It is crucial to understand that this system of retribution functioned within the existing legal framework. The law of retribution was not merely a justification for seeking revenge, although it could potentially devolve into such behavior. “Eye for eye, tooth for tooth, and life for life” constituted the legal code and was never meant to endorse personal vendettas or vigilantism. In fact, the Law cautioned against harboring personal animosity: “Do not harbor hatred against a fellow Israelite in your heart. Rebuke your neighbor frankly so you will not share in their guilt. Do not seek retaliation or hold a grudge against any of your people, but love your neighbor as yourself.”

Neighbor as yourself. I am the Lord” (Leviticus 19:17-18).

In the New Testament, Christians in the Roman Empire lived under a different penal code. In Romans 12:17–13:4, Paul warns believers that they must not take the law into their own hands, but he also maintains that the government has the right and responsibility to enforce penalties, including the death penalty, for criminal acts. In that passage, quoted below, you will notice how Paul moves from personal vendettas to governmental enforcement of justice. Because the switch happens at a chapter break, many readers may not realize the connection. (Remember, the chapter and verse divisions are not inspired. They were added later to help facilitate easy study and reference, but sometimes a chapter break can obscure the connection with the previous chapter.)

Do not repay anyone evil for evil.

Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone.

Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord.

On the contrary: If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.

Do not be overcome by evil, but overcome evil with good.

Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended. For the one in authority is God’s servant for yourGood. However, if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer.

It is easy to see how, in ancient Israel, personal revenge and penalties administered under “due process” might be somewhat mingled. That is one of the reasons God chose the cities of refuge in Joshua 20:7–8. In New Testament times, Paul tells believers that they cannot take personal revenge. They must love and even serve their enemies, allowing God to retaliate in His time as He sees fit. Divine retribution may come through some “act of God” in this life (or certainly in the next), but it is also possible that the government functioning in its God-given role will be the agent God uses to bring about justice. It may be morally right for a government to execute a murderer, but it would be morally wrong for a family member of the victim to ambush the murderer and kill him, even if he had already been convicted and sentenced to death in court. The personal response is to offer love and forgiveness while the governmental response is to enforce justice.

In Matthew 5:38–48 (during the Sermon on the Mount), Jesus rejects the “eye for an eye” principle as applied to personal ethics. As is clear from the explanation He gives, He is not rejecting or even commenting upon penalties administered by the government after “due process.” He is rejecting a personal code of revenge that would “do unto others as they have done unto me.” Rather than enforce the law of retribution in personal matters, Jesus requires individuals to love their enemies, “go the extra mile,” and “turn the other cheek.” In Matthew 7:12 He says, “So in everything, do to others what you would have them do to you.” This code of conduct leaves no place for personal revenge or even resentment.

In summary, the law of retribution or the law of retaliation may be a legitimate guide for criminal penalties administered by governmental authorities, but it is not to be used.

Used as the basis for personal revenge. Personal revenge places the avenger in the position of God as Judge and Executioner, making the avenger a usurper of divine authority.