Honored are the merciful,
for they shall receive mercy.
By Stephen W. Hiemstra
Mercy highlights our tension with God because our flesh delights neither in practicing mercy nor in offering it. Rather than practice mercy, we prefer people to keep their promises and pay their bills; rather than ask for mercy, we prefer to pretend that we are sinless. Born in sin, mercy draws attention to our lack of holiness and our finitude, highlighting our tension with God.
Mercy is one of God’s signature character traits (Wilkins 2004, 208; Guelich 1982, 88). It appears in the Golden Rule, in the Lord’s Prayer, and, most significantly, in a short list of God’s attributes given to Moses immediately after the Ten Commandments on Mount Sinai:
The LORD passed before him and proclaimed, The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation. (Exod 34:4–7)
The Sinai context here is important because God exposes his character traits to Moses as a set of core values to be used to interpret the law correctly. Experienced lawmakers know that laws taken out of context can be misinterpreted and they frequently publish commentaries to assure proper interpretation. To interpret God’s character correctly, start by recognizing that God is merciful. God demonstrates his mercy in that Jesus willingly died on the cross to save us from our sins—our atonement through Christ confirms his divinity precisely because it exemplifies God’s mercy (1 Cor 15:3).
Mercy appears in many grammatical forms in scripture, but the adverbial form used in the Fifth Beatitude is used nowhere else. This form can be used to declare or be presented as a cause (Wallace 1996, 460–461). Merciful means “being concerned about people in their need, merciful, sympathetic, compassionate” (BDAG 2487) and is derrived from the same root as compassion. Mercy and forgiveness appear as two sides of the same coin (Guelich (1982, 88), as we read:
Remember your mercy, O LORD, and your steadfast love, for they have been from of old. Remember not the sins of my youth or my transgressions; according to your steadfast love remember me, for the sake of your goodness, O LORD! (Ps 25:6-7)
The Psalmist talks about mercy, love, and goodness, which together constitute forgiveness.
Jesus repeatedly talks about mercy, as when we read:
1. Go and learn what this means, I desire mercy, and not sacrifice (Hos 6:6). For I came not to call the righteous, but sinners. (Matt 9:13,12: 7).
2. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. (Matt 23:23)
3. And should not you have had mercy on your fellow servant, as I had mercy on you? (Matt 18:33)
Jesus clearly values mercy more than legal compliance or punishment. He also talks about mercy using other words or phrases, as in:
1. So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets. (Matt 7:12)
2. Forgive us our debts, as we also have forgiven our debtors. (Matt 6:12)
In the first example of the Golden Rule, he uses the reciprocal form (do as you would have them do) also used in the Fifth Beatitude (give mercy, receive mercy) suggesting through parallel construction that a parallel concept is also being discussed (France 1985, 110).
The reciprocal form of the Fifth Beatitude makes a convincing case for mercy. Mercy is not earned by being merciful, but mercy suggests God’s presence and we are blessed when we offer it.
Bauer, Walter (BDAG). 2000. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. ed. de Frederick W. Danker. Chicago: University of Chicago Press. <BibleWorks. v.9.>.
France, R.T. 1985. Matthew. Tyndale New Testament Commentaries. Downers Grove: IVP Academic.
Guelich, Robert. 1982. The Sermon on the Mount: A Foundation for Understanding. Dallas: Word Publishing.
Wilkins, Michael J. 2004. The NIV Application Commentary: Matthew. Grand Rapids: Zondervan.
Show Mercy, Receive Merc
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Author site: http://www.StephenWHiemstra.net
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