Deuteronomy 19:21
You must show no pity: life for life, eye for eye, tooth for tooth, hand for hand, and foot for foot.
You must show no pity
This phrase underscores the principle of justice that is central to the Mosaic Law. The Hebrew root for "pity" is "חוס" (chus), which conveys a sense of sparing or showing compassion. In the context of ancient Israel, this command was intended to ensure that justice was administered fairly and without partiality. It reflects the seriousness with which God views justice and the importance of maintaining order and righteousness within the community. The absence of pity in this context is not a call for cruelty but a directive to uphold justice without allowing personal emotions to interfere with the equitable application of the law.

life for life
The phrase "life for life" is a direct reference to the principle of retributive justice, often referred to as lex talionis. This principle is rooted in the Hebrew word "נפש" (nephesh), meaning "soul" or "life." It emphasizes the value of human life and the necessity of proportionate justice. In ancient Near Eastern cultures, this principle was a common legal standard, ensuring that the punishment fit the crime. It served as a deterrent against excessive retribution and was a means to maintain societal balance and justice.

eye for eye
This phrase is part of the broader lex talionis principle, emphasizing proportional justice. The Hebrew word for "eye" is "עין" (ayin), which not only refers to the physical organ but also symbolizes insight and understanding. In the context of the law, this phrase ensured that justice was not only fair but also visible and understandable to the community. It was a way to prevent escalation of violence and to promote a sense of fairness and equity in legal proceedings.

tooth for tooth
The phrase "tooth for tooth" continues the theme of proportional justice. The Hebrew word "שן" (shen) for "tooth" signifies not just the physical aspect but also the idea of strength and sustenance, as teeth are essential for eating and survival. This part of the law ensured that personal injuries were compensated in a manner that was just and equitable, preventing the cycle of vengeance and promoting a structured legal system.

hand for hand
The phrase "hand for hand" highlights the importance of fair recompense for injury or loss. The Hebrew word "יד" (yad) for "hand" is often used symbolically in the Bible to represent power, action, and possession. In the context of this law, it underscores the need for justice that is tangible and measurable, ensuring that any loss of ability or livelihood due to injury is addressed appropriately within the community.

foot for foot
The final phrase "foot for foot" completes the series of examples illustrating the principle of lex talionis. The Hebrew word "רגל" (regel) for "foot" can symbolize movement, progress, and stability. This part of the law ensured that any hindrance to a person's ability to move or work was met with appropriate compensation, maintaining the balance of justice and preventing further harm or disadvantage to the injured party.

Persons / Places / Events
1. Moses
The author of Deuteronomy, who is delivering God's laws to the Israelites.

2. Israelites
The chosen people of God, receiving the law as they prepare to enter the Promised Land.

3. Promised Land
The land of Canaan, which the Israelites are about to enter and where these laws will be applied.

4. Judges and Officials
Appointed leaders responsible for ensuring justice and applying the law among the people.

5. Covenant Community
The collective body of Israelites bound by the covenant with God, under which these laws are given.
Teaching Points
Principle of Justice
The law emphasizes fairness and proportionality in justice, ensuring that the punishment fits the crime.

Deterrence and Order
This principle served to deter crime and maintain social order within the covenant community.

Human Limitations
Recognizes human limitations in administering perfect justice, pointing to the need for divine guidance.

Mercy and Forgiveness
While the law calls for justice, the New Testament encourages believers to practice mercy and forgiveness, reflecting God's character.

Transformation through Christ
Jesus' teachings transform the understanding of justice, calling believers to a higher standard of love and forgiveness.
Bible Study Questions
1. How does the principle of "eye for eye" reflect God's character of justice, and how can we apply this principle in our pursuit of justice today?

2. In what ways does Jesus' teaching in Matthew 5:38-39 challenge our understanding of justice and mercy?

3. How can we balance the need for justice with the call to show mercy in our personal relationships and community interactions?

4. What role do judges and officials play in maintaining justice, and how can we support them in our modern context?

5. How does the concept of divine justice in Romans 12:19 influence our response to personal offenses and conflicts?
Connections to Other Scriptures
Exodus 21:23-25
This passage also outlines the principle of "eye for eye," emphasizing justice and proportionality in punishment.

Leviticus 24:19-20
Reinforces the concept of equitable retribution, ensuring that the punishment fits the crime.

Matthew 5:38-39
Jesus references this law in the Sermon on the Mount, offering a new perspective on mercy and forgiveness.

Romans 12:19
Paul advises believers to leave vengeance to God, highlighting a shift from retributive justice to divine justice.

James 2:13
Discusses the triumph of mercy over judgment, encouraging believers to practice mercy.
The Law of RetaliationR.M. Edgar Deuteronomy 19:14-21
Bulwark Against PerjuryD. Davies Deuteronomy 19:15-21
False WitnessJ. Orr Deuteronomy 19:16-21
People
Moses
Places
Beth-baal-peor
Topics
Eye, Foot, Pity, Spare, Thus, Tooth
Dictionary of Bible Themes
Deuteronomy 19:21

     6691   mercy, human

Deuteronomy 19:15-21

     5201   accusation
     5383   lawsuits
     6206   offence

Deuteronomy 19:16-21

     5358   judges

Deuteronomy 19:18-21

     5495   revenge, and retaliation

Library
The Cities of Refuge
'The Lord also spake unto Joshua, saying, 2. Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses: 3. That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood. 4. And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall
Alexander Maclaren—Expositions of Holy Scripture

Messianic Claims Met by Attempt to Stone Jesus.
(Jerusalem. October, a.d. 29.) ^D John VIII. 12-59. ^d 12 Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life. [The metaphor of light was common, and signified knowledge and life; darkness is opposed to light, being the symbol of ignorance and death.] 13 The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is not true. [They perhaps recalled the words of Jesus
J. W. McGarvey—The Four-Fold Gospel

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

What the Ruler's Discrimination Should be Between Correction and Connivance, Between Fervour and Gentleness.
It should be known too that the vices of subjects ought sometimes to be prudently connived at, but indicated in that they are connived at; that things, even though openly known, ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely investigated; that they ought sometimes to be gently reproved, but sometimes vehemently censured. For, indeed, some things, as we have said, ought to be prudently connived at, but indicated in that they are connived at, so that, when the
Leo the Great—Writings of Leo the Great

Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time
Alfred Edersheim—Sketches of Jewish Social Life

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other
Thomas Watson—The Ten Commandments

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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