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When the Law was Equitable Justice
“An eye for an eye, a tooth for a tooth.” This expression, which today may sound crude and vengeful to modern ears, was originally a legal formula of proportional justice, introduced to limit the impulse for personal revenge and to establish a principle of equity. In ancient times, when written law was rare and customary law prevailed, vengeance could easily degenerate into bloody and endless feuds. In such a context, the Torah, like the Code of Hammurabi in Babylon, proposed a rule of restraint—a step forward from the barbarity of unlimited revenge.
In the Book of Exodus it is written:
“But if there is serious injury, you are to take life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.”
(Exodus 21:23–24)
This was not a call to cruelty, but rather a juridical codification intended to ensure that punishment was commensurate with the harm—no more, no less. In a time when human dignity was often denied, the principle of lex talionis (the law of retaliation) planted a seed of regulated justice. If today this principle seems harsh, it is only because our sense of justice has evolved—thanks in large part to centuries of ethical and spiritual growth, nourished by these very Scriptures.
The law of retaliation, therefore, represents a first step on the ladder that leads humanity toward a higher vision of justice. It was necessary at a time when the human heart was not yet ready to embrace forgiveness, mercy, and love for one’s enemy. Revelation does not descend into the world as an abstract, incomprehensible absolute, but rather incarnates itself in history, bends to the understanding of the time, and gradually elevates it—step by step.
In the biblical context, this law was not always applied literally. Even within Jewish tradition, a principle of monetary compensation for damages soon developed, as attested in the Talmud. Thus, the “letter” of the commandment already gave way to the spirit of justice, which seeks restoration—not mutilation.
The Language of Revelation: Scriptures for Their Time
GOD does not change, but humanity does — and it is precisely for this reason that Revelation unfolds through time. It does not descend as an immutable monolith, but reveals itself progressively, adapting to the capacity of human understanding. Just as a wise teacher first teaches a child the alphabet before moving on to poetry, so the Lord has spoken to His children according to the seasons of their spiritual maturity.
The principle of gradualness is evident throughout Scripture: what was once commanded is later surpassed or transformed. Not because it is contradicted, but because it is understood in a new light. The law of retaliation, for example, in rabbinic Jewish tradition, was the subject of deep and humanizing reflection. The Talmud Bavli, tractate Bava Kamma 83b–84a, states clearly that “an eye for an eye” was not meant to be applied literally, but rather converted into monetary compensation proportional to the injury suffered.
“Rabbi Eliezer says: ‘An eye for an eye’ — does it truly mean an eye? No, for the Torah says, ‘You shall judge with justice,’ and justice cannot consist in injuring another. It is monetary.”
(Bava Kamma 83b)
This extraordinary passage demonstrates that the oral tradition and spiritual conscience of the Jewish people had already intuited what the letter of the Law alone could not express. Even in the heart of Mosaic Law, there was a seed of mercy, a direction, an orientation toward a higher ethic. And it is precisely the role of the prophet, the sage, the teacher, to reveal the deeper meaning behind the words, not to remain at the surface.
Thus, Scripture is never only what it appears to be: it is a ladder between Heaven and earth, a divine pedagogy that accompanies humanity through a process of inner and collective purification. One who reads the Bible, the Gospel, or the Qur’an as fixed and timeless texts has not yet understood that they are alive, just like the humanity to whom they speak.
The Fulfillment by Jesus: Turn the Other Cheek
When the Messiah of Israel, the Son of Man, ascended the mount and opened His mouth to teach, He did not intend to abolish what had been spoken before Him, but rather to lead every word to its highest, most spiritual and salvific meaning. Thus He said:
“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 anyone slaps you on the right cheek, turn to them the other also.”
(Matthew 5:38–39)
This is not merely a moral teaching, but a transfiguration of justice — a call to step out of the endless cycle of reciprocal harm. No longer: “What you do to me, I will do to you,” but rather: “What you do to me, I will receive with love, so that your evil does not contaminate my heart.”
In these words, Jesus does not contradict the Law of Moses, but brings it to fulfillment (cf. Matthew 5:17). Origen of Alexandria, in his commentary on the Gospel according to Matthew, writes:
“The Lord does not destroy the Law, but deepens it. He does not abolish it, but unveils its spiritual meaning, so that it may be observed not only in the letter, but in the heart.”
(Origen, Commentary on Matthew, XV)
And again, John Chrysostom, the great preacher of Antioch, affirms powerfully:
“The Law said ‘an eye for an eye’ to restrain anger. Christ instead says ‘turn the other cheek’ to extinguish the fire of evil with the water of charity.”
(Homilies on Matthew, XVIII)
Thus, the Master does not destroy — He elevates. He takes humanity by the hand and leads it down a narrower path, yet one that leads to true freedom: the freedom of the soul that is no longer enslaved by reaction, resentment, or the urge to return evil for evil. In this vision, justice is no longer a balance of damages, but an overflowing of good, which disarms evil through meekness.
At the moment of the Cross, this teaching does not remain theory — it becomes living testimony:
“Father, forgive them, for they know not what they do.”
(Luke 23:34)
This is the true fulfillment — not the abolition of the Law, but the love that accomplishes all justice.
The Prophet of Islam: Mercy and Context in Sharia
Just as with Moses and Jesus, in the mission of the Prophet Muhammad (peace and blessings be upon him) we also find strong words and precise legal norms — some of which, if taken out of context, might seem severe or rigid. Yet, when we consider his entire life, it becomes clear that his heart was wrapped in mercy, and that the law, for him, was a tool at the service of justice and righteousness, not of vengeance.
The Qur’an itself makes this unmistakably clear:
“And We have not sent you, , except as a mercy to the worlds.”
(Surah Al-Anbiya’, 21:107)
Here are some significant episodes that reflect this mercy:
📍 1. The Conquest of Mecca (Fath Makkah)
One of the most emblematic events. After years of persecution, exile, and warfare, the Prophet returned victorious to Mecca. He could have applied the principle of “an eye for an eye,” but instead he proclaimed:
“Go, you are free!”
(Sīrah Ibn Hisham, vol. 4)
Not only did he forgive the Quraysh, but he imposed no punishment, not even upon his worst enemies. Among them was Wahshi ibn Harb, the killer of his beloved uncle Hamza. Though deeply grieved, the Prophet (peace be upon him) welcomed Wahshi into Islam.
📍 2. The Woman Who Used to Insult the Prophet
A Jewish woman would regularly throw garbage and insults at the Prophet as he passed by. One day, when he did not see her, he went to visit her at home. Surprised, she asked why he had come, and he replied:
“I had not seen you today, and I was concerned for your health.”
(Preserved in oral traditions and popular Sīrah narratives)
Though this story is not found in the Sahih collections, it is deeply rooted in Islamic culture and the hearts of believers, and it conveys a timeless ethical teaching — regardless of historical authenticity.
📍 3. The Forgiveness of Suhayl ibn ‘Amr
During the Treaty of Hudaybiyyah, Suhayl ibn ‘Amr was among the most vehement opponents of the Prophet. After the conquest of Mecca, ‘Umar ibn al-Khattab suggested making an example of him. But the Prophet refused, saying:
“Perhaps one day this man will speak words that are pleasing to GOD.”
(Ibn Kathir, Al-Bidāyah wa al-Nihāyah)
Indeed, Suhayl later embraced Islam and, after the Prophet’s death, delivered a powerful speech that comforted and strengthened the believers.
📍 4. The Bedouin Who Urinated in the Mosque
A Bedouin, unaware of the sanctity of the mosque, urinated inside it. Some of the Companions moved to punish him, but the Prophet stopped them, saying:
“Let him finish. Then wash the area with water. You have been sent to make things easy, not to make them difficult.”
(Sahih al-Bukhari, Hadith 6128)
Conclusions
The three great Abrahamic religions — Judaism, Christianity, and Islam — do not contradict one another, but rather complete each other within the history of divine revelation, as successive stages in a single ascent toward the light. The law of retaliation, when read with the eyes of the heart, was a first step toward order, justice, and human dignity. But it was only the beginning.
With Jesus, that law becomes transparent, revealing the hidden face of the Father:
“Be perfect, therefore, as your heavenly Father is perfect.”
(Matthew 5:48)
That is: be merciful, patient, full of grace. And with the Prophet Muhammad (peace and blessings be upon him), that mercy takes flesh in daily relationships, in governance, in the restraint of hatred, in treating even the enemy with humanity. Revelation, in all its forms, invites us to transcend justice as mere balance and to embrace justice as a gift — as love that does not seek its own.
The justice of GOD is not the justice of men. It elevates, it does not punish; it corrects, but does not crush. This is why anyone who reads the Scriptures must learn to distinguish between the letter and the Spirit, between the command given to a people in the desert and the invitation the Spirit now offers to those living among skyscrapers and global cities.
“The letter kills, but the Spirit gives life.”
(2 Corinthians 3:6)
So, dear brother or sister reading this: do not judge what was written for the past, but discern what the Spirit is speaking today. Scripture is alive because GOD is alive, and He guides humanity with infinite patience, speaking to each generation in its own season.
Whether you are Jewish, Christian, or Muslim, do not be misled by isolated fragments taken out of context. Look instead to the direction, the telos, the divine purpose: to overcome evil with good, to break the chain of vengeance, to build peace both within and beyond ourselves.
Because only when a person transcends “an eye for an eye” and chooses to turn the other cheek, does he or she become a reflection of GOD, who forgives, educates, and loves.
Bibliography
Talmud Bavli, Bava Kamma 83b–84a
Origene, Commento a Matteo, XV
Giovanni Crisostomo, Omelie su Matteo, XVIII
Vangelo secondo Matteo, cap. 5
Corano, Sura 21:107 (Al-Anbiyā’)
Sahih al-Bukhari, Hadith 6128
Ibn Hisham, Sīrah al-Nabawiyyah
Ibn Kathir, Al-Bidāyah wa al-Nihāyah
Geza Vermes, Jesus the Jew
Reuven Firestone, An Introduction to Islam for Jews