THE O.T. SEEMS MORE DIRECT than the N.T. in its prescriptions and proscriptions that set boundaries meant to guide our everyday human activities. It is inevitable that in the realm of human conduct there will continue to be conflict between us. When the conflict goes beyond words and becomes physical, and intentional injury or even unintentional wounding to one party results, the O.T. becomes strictly authoritative in how such injury is redressed. For example, Moses says “If people are fighting and hit a pregnant woman and she gives birth prematurely but there is no serious injury, the offender must be fined whatever the woman’s husband demands and the court allows. 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, burn for burn, wound for wound, bruise for bruise.” (Ex. 21:22-25) Similarly, but with greater emphasis, he says elsewhere “Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” (Deut. 19:21)

When we have been wronged by word or deed, and the injury seems great to us, it is all-too-common that we hunger for vengeance. The guilty party must be punished, and retribution must be exacted. The level of reprisal must meet or exceed the damage that has been inflicted on soul or body, for we cannot reestablish equilibrium to the rhythm of our life until justice is done.

Jesus references Mosaic law in his teachings during the Sermon on the Mount. First, he says “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” (Matt. 5:17) He gives several quick examples of what he means by this, beginning each one with “You have heard it said… But I tell you…” (Matt. 5:21, 27, 31, 33, 38, 43), and he then deals with such matters as murder, adultery, divorce, or the taking of oaths. When he gets to the subject of vengeance, he says “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person.” (Matt. 5:38-39a)

We are stumbled by his comment, thrown off our rhythm in life. When unjustly treated, when threatened by injury, we are driven subliminally and chemically by our hypothalamus and amygdala flooding our limbic system to protect ourselves. We not only have the inherent need and right to resist, but consciously also we have been trained by life experience to exact justice when an injury has taken place, especially so when it comes as a result of someone else’s iniquity.

Jesus tells us to do something we feel incapable of. “If any one slaps you, sues you, forces you to go with them” he says, instead “turn your other cheek, hand over your coat, go with them.” (Matt. 5:39b-41) And then, far more difficult to understand, he calls us beyond vengeance to generosity. “Give to the one who asks you, and do not turn away from the one who wants to borrow from you.” (Matt. 5:42) With our minds still stunned, trying to find balance with strong countermanding carnal emotions, he leverages the conversation exponentially and elevates us into the realm of incomprehensibility: “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven.” (Matt. 5:43-45)

Depending upon how fully invested we have become in the powerful mental and emotional forces that demand justice, that seek vengeance at all cost, it may take us a long time to fully comprehend this teaching. It’s a hard one. It calls us not just beyond, but far beyond our previous worldview. It calls us to give up rights that we hold precious. And that is exactly why Jesus brings this issue front and center in our conscious mind. Unless we walk a different pathway than the footsteps of vengeance, we remain on the same road to perdition that everyone has been trained to walk. We remain in soul and spirit bondage to forces that have mastered us. Jesus calls us out of this prisoner’s worldview. He announced this clearly when he first unrolled the scroll, and read “He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free.” (Luke 4:18)

Our positive response to Jesus’ call brings a sense of immense relief. The jail-cell door miraculously opens, and we leave our prison without the seeming constraint of probation. Free at last! We can leave it up to God, for he says “It is mine to avenge; I will repay. In due time their foot will slip; their day of disaster is near and their doom rushes upon them.” (Deut. 32-35) But if all we do is give up our right to vengeance, we fall short of the gift and the call. Jesus’ dying words must be our living words: “Father, forgive them, for they do not know what they are doing.” (Luke 23:34) We note in amazement that he is forgiving them, not after the fact, but in the moment the transgression is taking place.

At its core, mercy is forgiveness. For Christians, mercy is not simply an overt act that we consciously make at time of injury, it is a lifestyle for a lifetime for the purpose of giving life where there is death, freedom where there is bondage. What we have freely received we freely give. If we forgive before the injury happens, we sidestep bondage to the injury, and remain clear in our focus as we offer mercy instead of vengeance so that God’s purpose is kept. Mercy in the Christian context is not to be confused with pity in the Mosaic law. Mercy does not merely shake its head in dismay for what might or should be, but extends compassion, so that what might be can become. “This is good, and pleases God our Savior, who wants all people to be saved and to come to a knowledge of the truth.” (1 Tim. 2:3-4)

Q. Is mercy a refined quality in me?