Mercy and Lovingkindness

Some resources for your reflection and meditation.

1. A Sermon on Matthew 18: 21 — 35 Around A.D. 380

See what a good thing it is to be mindful of your own sins. Had this man kept them clearly in remembrance, he would not have been so cruel, so inhuman. Therefore again I say to you, and I shall nor cease from saying it, that it is truly most profitable and most necessary, to keep clearly before us the remembrance of our own offences. For there is nothing makes the soul so truly wise, so truly gentle and compassionate, as the continuous remembrance of our own sins. Because of this Paul also was mindful not only of the sins committed after purification, but also of those committed before baptism; though all had once and for all been wiped out and destroyed. And if he kept in mind the sins he had committed before baptism, much more should we remember them. For, remembering them, we not only wipe them away, but through this practice of humility we grow milder towards all men and begin to serve God with more fervour and good will: coming through this humble remembrance of our own sins, to understand better his ineffable compassion for us.

But this the wicked servant in the parable did not do, but forgetful of the magnitude of his own debt, he also forgets the compassion his lord had shown him. And through this forgetfulness of his compassion, he becomes cruel towards his own fellow-servant. And in his wickness he loses all he had gained through the goodness of God.

By St John Chrysostom, Patriarch of Constantinople.

2. Two Jottings On Mercy

And what is a merciful heart? It is the heart's burning for all of creation, for men, for birds, for animals and even for demons. At the remembrance and at the sight of them, the merciful man's eyes fill with tears which arise from the great compassion that urges his heart. It grows tender and cannot endure hearing or seeing any injury or slight sorrow to anything in creation. Because of this, such a man continually offers tearful prayer even for irrational animals and for the enemies of truth and for all who harm it, that they may be guarded and forgiven.

Do you desire to have communion with God in your mind by receiving the perception of that delight which is not subject to the senses? Cleave to mercy. For if (mercy) is found within you, it is formed by that holy beauty which it resembles. All acts of mercy will make the soul a partaker without delay, in the unique glory of the divine rank.

By St Isaac, 7th century Bishop of Nineveh.

3. Trusting God's Mercy: Entrance into the way of Holiness

"Here I am, Lord, I have neither light nor strength. All my promises and resolutions avail nothing; I can neither make them nor keep them without thee. Do thou take charge of my soul; I abandon it unto thy hands; sanctify it in whatever way shall please thee. I will do nothing in this work but thy orders and under thy direction."

Thus the saints said, and so they did from the moment when they elected to become saints. If I may so say, they despaired of themselves and put their trust in God alone. If some of these at the outset gave the rein too much to their fervour and ran into pious excesses, they changed their conduct afterwards; they learnt not to give way to their imagination or natural character, to impetuous and intemperate zeal, but to await the impulse of God's grace; to follow it step by step, and not to press beyond it.

At last they saw by interior light and by experience that their sanctification was the work of God (alone) and not theirs and that the way to advance was simply to second his action and never to impede it."

John Nicholas Grou, SJ. (18th C)

4. Mercy and Lovingkindess

Notes from two great scholars.

(Same concept: first from Greek sources; second from Hebrew sources.)

1. ELEOS is the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it. It is used 

(a) of God, who is rich in mercy, Eph. 2: 4, and who has provided salvation for all men, Tit. 3: 5, for Jews, Luke 1: 72, and Gentiles, Rom. 15: 9. He is merciful to those who fear him, Luke 1: 50, for they also are compassed with infirmity, and He alone can succour them. Hence they are to pray boldly for mercy, Heb. 4: 16, and if for themselves, it is seemly that they should ask for mercy for one another, Gal. 6: 16; 1Tim. 1: 2. When God brings His salvation to its issue at the Coming of Christ, His people will obtain His mercy, 2 Tim. 1: 16; Jude 21;

(b) of men; for since God is merciful to them, He would have them show mercy to one another, 
Matt. 9: 13; 12: 7; 23: 23; Luke 10: 37; Jas. 2: 13.

From: An Expository Dictionary of N.T. Words by W. Vine (1940).

2. Hesed (Chasid or Chesed)

Nevertheless, the two aspects of mercy, its reception and its exercise, are wonderfully blended in Scripture. The right and wholesome effect of the enjoyment of God's lovingkindness is the exhibition of the same spirit towards our fellows. God is everywhere described as delighting in mercy — ' his mercy endureth for ever ' — but He requires that those to whom He shows it should, in their turn and according to their opportunities, 'love mercy;' compare Micah 7: 18 with 6: 8.

It is a remarkable fact that the word Chasid, when applied to man, has usually a possessive pronoun affixed to it, so as to indicate that the persons who are exercising this disposition belong in a special sense to God. They are 'his merciful ones' (A. V. 'his saints '). Merciful men may be very scarce (Ps. 12: 1; Micah 7: 2), but wherever they are found they are regarded as God's own. 'He hath set apart him that is merciful for himself' (Ps. 4: 3); and He gives His special protection to those that are worthy of the name Chasid (Ps. 32: 6; 37: 28). They show their love to the Lord by hating evil (i.e. evil dealings against their neighbour), and the Lord, in His turn, preserves their souls (Ps. 97: 10). When He comes to judgment He will gather to Himself those who are His merciful ones, and who have made a covenant with Him by sacrifice (Ps. 50: 5), and they shall not only 'rejoice in glory' (Ps. 149: 5), but also shall have the honour of executing judgment on the nations
(Ps. 149: 9). In a word, mercy is the main characteristic of God's dealings with man, and hence it is to be looked for as the distinguishing mark of every child of God. 'He that loveth is born of God.' The 'godly' are those who, having received mercy from Him, are exercising it for Him and as His representatives.

From: Synonyms of the Old Testament by R. Girdlestone (1897).

5. The Path of the Just

Excerpts from the Jewish Classic by Moshe Chayim Luzzatto (18th C?)

The practice of lovingkindness is of central importance to the Saintly, for "Saintliness" itself derives from "lovingkindness." And our Sages of blessed memory have said (Avoth 1.2), "The world stands on three things," one of which is lovingkindness. They have numbered it (Peah 1.1) among those things whose fruits a man eats in this world and whose essence endures for his reward in the World to Come. And they have said (Sotah 14a), "R. Simlai learned, "The Torah begins and ends with lovingkindness." "Rava learned (Ye vamoth 79a), 'All who possess these three traits are without question of the seed of our father Abraham mercy, shyness, and lovingkindness.'" R. Eleazar said (Sukkah 49b), "Lovingkindness is greater than charity, as it is said (Hosea 10: 12), 'Sow for yourselves with charity and reap with lovingkindness.' " "Lovingkindness is greater than charity in three ways: Charity is performed with one's wealth, and lovingkindness with one's body; charity is given to the poor, and lovingkindness to rich and poor alike; charity is given only to the living, and lovingkindness to the living and the dead alike." And (SIzabbad~ 151b), "'And He will give you mercy and He will have mercy upon you (Deuteronomy 13: 18) — Heaven is merciful to all who have mercy upon their fellow creatures. " This is self-evident; for since the Holy One Blessed be He pays measure for measure, one who is merciful towards his fellow creatures and treats them with Iovingkindness is deserving of mercy and of absolution of his sins in lovingkindness. As our Sages of blessed memory have said (Rash Hashanah 17a), "Whose sins does He forgive? The sins of one who overlooks an injustice committed against him." And if one is unwilling to forego his claims or to act with lovingkindness, it follows that he, too, is to be treated only in accordance with strict justice.

Who could abide it if the Holy One Blessed be He acted on the basis of justice alone? King David prayed (Psalms 143: 2), "Do not enter into judgment with your servant, for no living creature will be found righteous before You." One who engages in lovingkindness, however, will receive lovingkindness. And he will receive it in proportion to the extent that he engages in it. David exulted in possessing this good trait to the extent that he sought the good even of those who hated him (Ibid. 35: 13), "When they were sick, I put on sackcloth; I tortured my soul with fasting;" and (Ibid. 7: 5), "If I have paid back those who served me ill….."

Included in this category of Saintliness is not causing pain to any creature — even animals — and showing mercy and pity towards them. As it is stated (Proverbs 12: 10), "The righteous man knows the soul of his beast." There are those who hold (Shabbath 128b) that the Torah itself prohibits the causing of pain to animals, but in any event, it is at least a Rabbinical prohibition.

In fine, mercy and beneficence must be enduringly ingrained in the heart of a Saint. His constant aim must be to give pleasure to his fellow creatures and not cause them any pain…

May the Blessed One in His mercy open our eyes to His Torah, teach us His ways, and lead us in His paths; and may we be worthy of honoring His name and bringing pleasure to Him.

"The honor of God will endure forever; God will be happy in His works" (Psalms 104: 31).

"Let Israel be happy in its Maker, the sons of Zion rejoice in their King" (Psalms 149: 2).

Amen Amen Amen

J. C. Ryle Matthew 18: 21 — 35

In these verses the Lord Jesus deals with a deeply important subject, — the forgiveness of injuries. We live in a wicked world, and it is vain to expect that we can escape ill-treatment, however carefully we may behave. To know how to conduct ourselves, when we are ill-treated, is of great moment to our souls.

In the first place, the Lord Jesus lays it down as a general rule, that we ought to forgive others to the uttermost. Peter put the question, "How oft shall my brother sin against me and I forgive him? till seven times?" He received for answer, "I say not unto thee till seven times, but until seventy times seven."

The rule here laid down must of course be interpreted with sober-minded qualification. Our Lord does not mean that offences against the law of the land and the good order of society are to be passed over in silence. He does not mean that we are to allow people to commit thefts and assaults with impunity. All that He means is, that we are to study a general spirit of mercy and forgivingness towards our brethren. 'We are to bear much, and to put up with much, rather than quarrel. We are to overlook much, and submit to much, rather than have any strife. We are to lay aside everything like malice, revenge, and retaliation.....they are utterly unworthy of a disciple of Christ.'

What a happy world it would be if this rule of our Lord's was more known and better obeyed! How many of the miseries of mankind are occasioned by disputes, quarrels, lawsuits, and an obstinate tenacity about what men call "their rights!" How many of them might be altogether avoided, if men were more willing to forgive, and more desirous for peace! Let us never forget that a fire cannot go on burning without fuel: just in the same way it takes two to make a quarrel. Let us each resolve, by God's grace, that of these two we will never be one. Let us resolve to return good for evil, and blessing for cursing, (Rom. 12: 20.) It was a fine feature in Archbishop Cranmer's character, that if you did him an injury he was sure to be your friend.

In the second place, our Lord supplies us with two powerful motives for exercising a forgiving spirit. He tells us a story of a man who owed an enormous sum to his master, and had "nothing to pay." Nevertheless at the time of reckoning his master had compassion on him, and "forgave him all." He tells us that this very man, after being forgiven himself, refused to forgive a fellow-servant a trifling debt of a few pence. He actually cast him into prison, and would not abate a jot of his demand! He tells us how punishment overtook this wicked and cruel man, who, after receiving mercy, ought surely to have shown mercy to others. And finally, he concludes the parable with the impressive words," So likewise shall my heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses."

It is clear from this parable that one motive for forgiving others ought to be the recollection that we all need forgiveness at God's hands ourselves. Day after day we are coming short in many things, "leaving undone what we ought to do, and doing what we ought not to do" Day after day we require mercy and pardon. Our neighbours' offences against us are mere trifles, compared with our offences against God. Surely it ill becomes poor erring creatures like us to be extreme in marking what is done amiss by our brethren, or slow to forgive it.

Another motive for forgiving others ought to be the recollection of the day of judgment, and the standard by which we shall all be tried in that day. There will be no forgiveness in that day for unforgiving people. Such people would be unfit for heaven. They would not be able to value a dwelling-place to which "mercy" is the only title, and in which "mercy" is the eternal subject of song. Surely if we mean to stand at the right hand, when Jesus sits on the throne of His glory, we must learn, while we are on earth, to forgive.

Let these truths sink down deeply into our hearts. It is a melancholy fact that there are few Christian duties so little practised as that of forgiveness. It is sad to see how much bitterness, unmercifulness, spite, hardness, and unkindness there is among men. Yet there are few duties so strongly enforced in the New Testament Scriptures as this duty is, and few the neglect of which so clearly shuts a man out of the kingdom of God.

Would we give proof that we are at peace with God, washed in Christ's blood, born of the Spirit, and made God's children by adoption and grace? Let us remember this passage. Like our Father in heaven, let us be forgiving. Has any man injured us? Let us this day forgive him. As Leighton says, "We ought to forgive ourselves little and others much."

Would we do good to the world? Would we have any influence on others, and make them see the beauty of true religion? Let us remember this passage. Men who care not for doctrines can understand a forgiving temper.

Would we grow in grace ourselves, and become more holy in all our ways, words and works? Let us remember this passage. - Nothing so grieves the Holy Spirit, and brings spiritual darkness over the soul, as giving way to a quarrelsome and unforgiving temper. (Ephes 4: 30 — 32.)

MATTHEW 18:

A Brother Who Sins Against You

15 "If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over.

16 But if he will not listen, take one or two others along, so that 'every matter may be established by the testimony of two or three witnesses.

17 If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.

18 I tell you the truth, whatever you bind on earth will be bound in heaven, and whatever you loose on earth.. will be loosed in heaven.

19 Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven.

20 For where two or three come together in my name, there am I with them."

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