Compassion is building bridges to others who are unable to get from where they are to where God wants them to be.
…he is kind toward the unthankful and evil. Therefore be merciful, even as your Father is also merciful.
Luke 6:35-36
In our English Bibles, sometimes verses that express compassion will mention mercy or kindness; sometimes compassion is equated with forgiveness. However it is expressed, we are commanded by Yeshua to be like God in regard to his mercy and compassion. What does that look like?
Ezekiel 16:5 No eye pitied you, to do any of these things to you, to have compassion on you; but you were cast out in the open field, for that your person was abhorred, in the day that you were born.
Psalm 78:36-39 But they flattered him with their mouth, and lied to him with their tongue. For their heart was not right with him, neither were they faithful in his covenant. But he, being compassionate, forgave iniquity, and didn’t destroy them. Yes, many times he turned his anger away, and didn’t stir up all his wrath. He remembered that they were but flesh, a wind that passes away, and doesn’t come again.
Micah 7:18-19 Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness. He will again have compassion on us. He will tread our iniquities under foot; and you will cast all their sins into the depths of the sea.
Jeremiah 12:15 It shall happen, after that I have plucked them up [from their land due to their disobedience], I will return and have compassion on them; and I will bring them again, every man to his heritage, and every man to his land.
God’s compassion has been evident in choosing to take care of Israel as caring for an abandoned baby. His compassion is evident in forgiving them when they were consistently unthankful and disobedient to him. His compassion is evident in restoring Israel to their land after their captivity for disobedience.
If we are to be merciful and compassionate like our Father, we need to recognize that the examples he sets for us is teaching us that compassion is all about helping those who are unable to help themselves.
Yeshua exhibited this same type of compassion by teaching his people who were like lost sheep without a shepherd, but also by filling their bellies when they were in need in a deserted location. Just like his Father, his compassion helped those who could not help themselves.
If someone has wronged you, the relationship cannot be restored unless you extend compassion; you are helping someone who cannot get help themselves get past some misunderstanding or offense. This is equally as compassionate as providing food or clothing to those who have none, or very little.
If we are to imitate our Father, it has to be in relentlessly building bridges between those who are unyielding in their positions or those whose circumstances will not be changed without some sort of intervention. Our compassion is designed to be the catalyst that drops barriers, opens doors, and sparks understanding. Compassion is building bridges to others who are unable to get from where they are to where God wants them to be.
This is the goal of the command for us to be merciful and compassionate with others. When we exhibit the characteristics of our Father, then people who may never have picked up a Bible will still be able to see him in action, and be helped in the process.
To allow gleaning of their fields, ancient Israel was making a statement that they would not be repeating the class abuse they had suffered in a foreign country.
“When you are harvesting your crops and forget to bring in a bundle of grain from your field, don’t go back to get it. Leave it for the foreigners, orphans, and widows. Then the LORD your God will bless you in all you do. … Remember that you were slaves in the land of Egypt. That is why I am giving you this command.
Deuteronomy 24:19, 22
Because ancient Israel was an agricultural society, there are many laws that apply specifically to that type of culture. Gleaning of the vineyards is one of those unique instructions that we can still learn from today.
When a field was harvested, sometimes the fruit or grain that was not quite ripe was left on the vine or the tree, with the idea that the harvesters would come back through the field at a later time to ensure all of the harvest was brought in.
However, God instructs the Israelites to leave what remained for those less fortunate in the land. After the main harvest, the poor class without income, typically widows, orphans, and resident outsiders, would be allowed to enter the fields of the wealthy and essentially scrounge whatever was left for themselves. In this way, the wealthy in the land would be assisting in providing for the literal welfare of those who could not provide for themselves.
What is interesting about this command is that God also provides the reasoning behind it. They were to be obedient in this way as a reminder to themselves of their previous slavery in Egypt. This act of compassion was to prevent them from abusing the lowest class, because they had previously collectively been in that situation in Egypt. Therefore, as they practiced this compassion within their society, they would be honoring the memory of their ancestral bondage, and making a statement that they would not be repeating the class abuse they had suffered in a foreign country.
In like fashion, we should take this ideal to heart and practice its equivalent in our day and age.
Firstly, this command should encourage us to maintain a mentality that is supportive all classes of people in our society. Unless we are among the ultra-wealthy, as a working class we need to consider how slender the line is between being solvent and becoming bankrupt ourselves. For some there may only be a few months or weeks of hardship that can transition them to a similar status. This understanding should prompt us to act compassionately, as we ourselves could easily be in a similar situation. Yeshua’s command to “do unto others as you would have them do to you” should provide an appropriate response on our part.
Secondly, we should be intentional about contributing to those among the lowest classes of our culture. Whether it is through volunteering in local events or organizations designed to provide assistance, or whether it is contributing to those types of causes through our abundance, this command should prompt us to have an intentional plan of assisting others in need. We may not have agricultural fields that others can glean from, but we all have some source or sources of income which can be be apportioned thoughtfully and compassionately.
While our current status might not be based on a lineage that has been rescued out of actual slavery, as believers we have all come from a background of spiritual slavery of disobedience to God in one form or another. He showed compassion to us when we were spiritually bankrupt and had nothing to offer him. If nothing else, this compassionate love of our God with us should provide a recognition of our common bond with all others in the world. This bond should then spur us on to obedience. to be faithful to God’s command of demonstrating compassion with those who cannot provide for themselves.
The narrow path of Yeshua is less like a wilderness hike and more of a challenging slot canyon adventure.
Core of the Bible Podcast Episode 11 – Vigilance on the Narrow Path to Life
In this episode we will be exploring the topic of vigilance necessary in a believer’s life to follow the narrow path that leads to a small entranceway of life.
Yeshua stated it this way: “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.” Matthew 7:13-14
This narrow path analogy runs deep in religious circles. There is a general recognition of the unique nature of this path in the believers’ quest for life; it is narrow and rarely traveled compared to the broad way that leads to destruction, as Yeshua says.
The images usually used to convey this concept have to do with a narrow footpath, perhaps through a wilderness or along a mountain ridge. The idea typically put forth is that it is a path in out of the way places, away from the wider conveyances of the general population, just as a hiking path differs from an interstate highway. They are completely different ways of getting from point A to point B, and they take travelers to two different destinations.
All of this is not untrue in the context of the passage at hand, but if we dig a little deeper into some of the words Yeshua used to express this concept, we may come away with a slightly different and more profound understanding.
Charles Ellicott’s Commentary for English Readers Narrow is the way.–Literally, pressed, or hemmed in between walls or rocks, like the pathway in a mountain gorge.
This narrowness is defined by obstacles that are standing nearby, preventing movement in either direction but forward. It is also expressed as a way that is “compressed,” there is affliction and tribulation associated with this way.
To summarize this type of understanding, in the Core of the Bible paraphrase I have restated it this way: “There is a constricted entryway into life which has many obstacles standing about it. Labor fervently to stay on the difficult path that leads through the cramped passage to life along with the few others who also perceive its value and find it.” In my view, this description sharpens some of the terms in our English versions like “small gate”and “narrow path.”
A typical understanding of this verse might leave one with the picture of a small, one-person garden gate that must be entered after walking along a beautiful, winding, narrow path through meadows and forests. The sun has been shining, the birds have been singing, and beautiful flowers line the sides of the path. The way has been relatively flat and we have rarely had to exert ourselves in our protected way.
However, I would like to propose a slightly different picture, a fictional parable designed to illustrate the narrow path that Yeshua speaks of.
The way of life is to traverse the desolate high plateau of Arizona or Colorado through a narrow slot canyon which twists and turns in confusing patterns. You are never able to see more than 100 feet in front of you, and confusing side-canyons are passed from time to time. It’s where rockfalls tumble in front of you and must be climbed over; where poisonous reptiles lurk in sun-warmed hand-holds while you are consistently scraping through passages only wide enough to pass through sideways, sucking in your stomach and putting your arms out flat to ensure you have clearance to get through.
Finally, after braving the obstructions and challenges of the slot canyon, the destination is not a single-person garden gate at the end of the meadow path, but a weathered and heavy door that opens to an indiscriminate rough cave opening at the end of the canyon. To enter the darkness of the cave, you have to get down on your already-scraped and bruised knees as you move into a cramped passageway with loose rubble strewn in the way.
Ahead, the darkness gives way to some dim light peering around the bend ahead. Sweating due to the exertion of the journey, and repeatedly hitting your head on unseen obstacles hanging from the cramped cave passage, you reach forward with a dirt-stained arm to push through the rubble of the partially blocked passageway ahead to see where the light is coming from.
Okay, so this slot canyon analogy expands quite a bit on the narrow path contained in the imagery used by Yeshua. I think you might notice a slight difference between this depiction here and how that concept is typically presented.
But that’s the point. We have to look at things differently because it really isn’t all sunshine and roses and mountain meadows on the path to life.
ou see, believers have chosen a difficult option when it comes to a life path. One cannot just fall into the Kingdom of God by accidentally stumbling into it; it requires grit, intentionality, and determination to pursue the things of God.
It’s not just a sunny walk on a garden path (although it can be at times), but it’s more typically a perilous journey around obstacles and through constricted passageways, all the while wondering if you’ve heard God correctly. Then a confirmation appears on the way ahead, but only far enough to get you to the next corner or the next obstacle, and then you must continue pushing on.
Testing happens at every corner, but testing is for the purpose of strengthening. Strengthening provides stability of footing and the opportunity to grasp the hands of others whom you may encounter inside this narrow canyon and help them on the way.
Vigilance on this path means being intentional, listening for God’s direction. It includes being strengthened through testing, and looking beyond yourself to the needs of others along the way. This is the path of the disciple of Yeshua, the narrow path of vigilance that leads to the constricted entrance of life.
However, in learning about the path, it is necessary to discuss why one would even seek such a path in the first place. If someone is to go through all of the struggle and hardship mentioned previously, then it makes sense that they should have a clear understanding of the goal. Yeshua says “the way is narrow that leads to life.” What is this life he mentions?
First of all, the type of life mentioned here must be some other sort of life than just raw existence somewhere. We know he can’t just be speaking here of life as existence, because someone who is striving for a goal is already physically alive.
Looking at some perspectives from over the centuries since Yeshua spoke those words, we find different ways of viewing this concept of life.
Matthew Poole, a British theologian in the 1600’s, states what is likely a very common understanding of this passage when he writes:
The sum of what our Saviour here saith is this: There are but two ultimate ends of all men, eternal destruction and eternal life. The course that leadeth to destruction is like a broad way that is obvious to all, and many walk in that. That course of life and actions which will bring a man to heaven is strait [not straight, but as in a narrow, restricted passageway], unpleasing to flesh and blood, not at all gratifying men’s sensitive appetites, and narrow, (the Greek is, afflicted), a way wherein men will meet with many crosses and temptations; and there are but a few will find it.
John Gill, also a British theologian living a generation after Poole, in his Exposition of the Bible states a similar view:
which leadeth unto life: unto eternal life: it certainly leads thither; it never fails of bringing persons to it; believers in Christ, all that walk in Christ the way, though they are said to be “scarcely” saved, by reason of their afflictions and trials they meet with in their way to the kingdom; yet they are, and shall be certainly saved: they shall be safely brought to glory; which will be an abundant recompense for all the troubles and sorrows that have attended them in their journey.
I find it interesting that those who equate the kingdom of God with some ethereal after-life existence will typically align the term “life” with “eternal life,” as in, unending after-life as a reward for faithfulness during this temporary existence.
However, various commentators over the centuries have described this idea of “life” that Yeshua expresses here in different ways than just eternity. Some have thought of this life as more of a description of an ideal than just a state of existence.
The Expositor’s Greek Testament states it this way:
The right way… is described as narrow and contracted, and as leading to life.—, a pregnant word, true life, worth living, in which men realise the end of their being—the antithesis of [destruction].
Pulpit Commentary
That leadeth unto life. Observe, Christ does not say, “life eternal.” He only cares to emphasize the thought of life in the fullest nature of life – life as “the fulfilment of the highest idea of being: perfect truth in perfect action”
Charles Ellicott’s Commentary for English Readers
Which leadeth unto life.–Noteworthy as the first passage in our Lord’s recorded teaching in which the word “life” appears as summing up all the blessedness of the kingdom. The idea is developed as we advance; the life becomes “eternal,” and finally we are taught that the eternal life consists in the true and perfect knowledge of God and Christ (John 17:2-3).
We will explore John 17 further in a little bit.
Matthew Henry straddles both the concepts of this present life and eternity when he writes:
And yet this way should invite us all; it leads to life: to present comfort in the favour of God, which is the life of the soul; to eternal bliss, the hope of which at the end of our way, should make all the difficulties of the road easy to us.
Throughout Yeshua’s teaching, he always spoke of the kingdom as being near or “at hand.” In my view, the life of the kingdom should not be relegated solely to some after-life existence or some future worldwide paradise. Life and kingdom are a reality now, as we live obediently and faithfully in our present existence.
By contrast, the way of destruction that is broad and contains many travelers is then a life without knowing God, without knowing Yeshua. That life leads to destruction or loss because the things done in that life have no lasting value.
Some other Jewish writings from the time of the New Testament state the plight of the wicked from their perspective as they realize the error of being on the wrong road:
Wisdom 5:6 So it was we who strayed from the way of truth, and the light of righteousness did not shine on us, and the sun did not rise upon us. 7 We took our fill of the paths of lawlessness and destruction, and we journeyed through trackless deserts, but the way of the Lord we have not known. 8 What has our arrogance profited us? And what good has our boasted wealth brought us?
That’s a sad commentary on a life that is recognized as having been wasted. If we were to view those on the wide road of destruction as lost from the narrow path, and not just on some inevitable conveyer belt to damnation, we might be more inclined to reach out to them to at least show them the option of the way of life, the way of the kingdom, and to exemplify its standards. They may not be attracted to it because of the challenges it presents, but some will.
GK Chesterton is quoted as saying, “The Christian ideal has not been tried and found wanting; it has been found difficult and left untried.”
But even though this may be the case, we should never give up hope for others to also be drawn to this Way. Some will instinctively know it is the right way to go, regardless of the challenges. After all, we are here, and learning from each other how to move further down the canyon, and identifying which side-canyons and areas to avoid. It is possible for others to come off of the way of destruction as many of us had when we saw the alternative potential of the, albeit more challenging, way of life.
Earlier, I had mentioned in a portion of the Ellicott commentary how I liked his bringing of John 17:3 into the discussion at hand, as that verse captures this view of life that I also hold as my own:
John 17:3- And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.
Eternal life is knowing God and recognizing Yeshua as sent from God. This life that is stated as eternal here is expressed through the Greek word aionios. While it certainly conveys the idea of enduring, perpetual and everlasting (what we would consider eternal), it also implies that which has always been and will always be. It is typically translated as age, as in distinguishing one era of time from another.
If this eternal life is “life of the age,” what is the age that Yeshua is speaking about here? I believe he is speaking of what, to Yeshua’s listeners, would have been considered a “new” age to them; an age of life available through faith in Messiah, an age that would never end. I believe we are continuing to live in that age today.
The path of that life is narrow, constricted, and full of hardship and travail. Yet it is one that results in true life: knowledge of the only true God and his Messiah Yeshua. That is a life worth striving for.
If we are to conclude our fictional parable of journeying through the constricted passageway to life, the description might proceed as a milestone is reached, making our way toward the faint light ahead:
The final obstructions of rock tumble down a slope ahead of you as you push through the cramped passageway into a lighted cavern beyond, which opens up into a hidden paradise. A waterfall empties into a vast lake of clear, cool water. Sunlight from above, hurtful to eyes which had strained through the darkness, streams abundantly over all , nourishing the fruit trees and berry bushes lining the shores of the lake.
Tumbling headlong down the slope, you stumble wearily to the refreshing waters and drench yourself at the shore, cupping the running water coming from the waterfall and drinking liberally. You and your companions take pleasure in having reached this place of rest and refreshment along the way. The knowledge of this place reassures you that you are on the right path. On the opposite end of the lake, another canyon beckons toward the continuing journey.
The way of life is a way of vigilance, of watching for obstructions and challenges, and it is a way of grit, determination, and effort. But the reward is a knowledge of our Creator and his Messiah that enhances our every step in the here and now. He provides the refreshment and strength we need to complete the journey.
As we seek to follow Yeshua, we are drawn not only to him, but to each other. And if we have this perspective of reassurance and reward, we can hold one another up and help each other on the way.
Well, once again, I hope I’ve been able to provide you some ideas and concepts to meditate on further. Vigilance is a challenging way of living, of keeping an eye out for the dangers around you while intently listening for God’s direction and constantly scanning and looking for the continuation of the narrow way to life.
We need to keep in mind that vigilance is one of the concepts that is integral within the core of the Bible qualities of kingdom, integrity, holiness, trust, forgiveness and compassion. It is my hope you will continue to review with me these aspects of human expression that, I believe, God expects of all people.
Have questions about todays topic, or comments or insights you would like to share about your own path? Perhaps you have found this podcast helpful or encouraging. If so, I would love to hear from you and include listener comments in future episodes, so feel free to email me at coreofthebible@gmail.com.
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When we live in awe of God’s majesty, we are compelled to act compassionately towards others.
Anyone who withholds kindness from a friend forsakes the fear of the Almighty.
Job 6:14
“The fear of the Almighty” or “the fear of the Lord” are phrases that have fallen out of use in our modern religious vernacular. Rarely is God represented as a being who is to be feared; rather, his mercy and forgiveness are emphasized above and beyond all of the qualities of his being.
To better understand this admonition to fear God, we would do well to investigate the word that is translated in our English versions as “fear.” In regular vocabulary, that word to us means to be frightened or scared of something or someone who might do us harm. However, in biblical terminology, the term goes beyond that into a broader usage of “reverence” or “awe.”
If we have the fear of God, we have the deepest respect and reverence for God, recognizing just how awesome and powerful he really is. Whether we read of his power in the creation of all things, or the separating of the Red Sea, or in the resurrection of Yeshua, we are glimpsing the majesty and glory that sits outside of our natural understanding into the supernatural realm of God’s character and abilities. When we incorporate that perspective of the other-ness of God into our daily lives, we cannot help acting and working differently than others around us who have a physical-only worldview.
In Job’s perspective above, he mentions how the fear of the Almighty is a factor in us helping those around us. If we do not have the fear of God, Job says, we have no motivation for expressing compassion to those less fortunate or those who are going through rough patches in their lives; we withhold kindness. We instead focus on our personal agendas which end up being relatively insignificant by comparison. Having the larger perspective of awe can help us realize that the things we value as important to us in the short term of our temporary lives pale in contrast with the more important things that the God of the universe expects of us, such as helping others.
This concept of perspective-changing awe is a known commodity, even outside of religious environments.
Imagine yourself at a scenic vista somewhere on Earth, such as the rim of the Grand Canyon or the shore of an ocean stretching out past the horizon line. As your brain processes the view and its sheer vastness, feelings of awe kick in. Looking at a photo is not the same, but we might get a dose of that when we look at a particularly sparkly Hubble picture of a star cluster. The experience of awe, whether we’re standing at the summit of a mountain or sitting in front of a computer screen, can lead to “a diminished sense of self,” a phrase psychologists use to describe feelings of smallness or insignificance in the face of something larger than oneself. Alarming as that may sound, research has shown that the sensation can be a good thing: A shot of awe can boost feelings of connectedness with other people.
Taken as a whole, the Bible is all about instilling in us a sense of awe and wonder for the God who created all things and who placed us within his creation to make a compassionate difference in the lives of those around us. When we operate within that sense of big-picture reverence for our Creator, we are not only encouraged but compelled to express his compassion. In this way, the two greatest commands, to love God and love others, can be fulfilled in us.
Mercy is typically defined as goodness, kindness; sometimes lovingkindness, good deeds, pity. Depending on context, these definitions all demonstrate a type of outward-based kindness towards others.
Core of the Bible Episode 8 – Active Compassion
In this episode we will be exploring the topic of compassion, as Yeshua mentions this quality in our highlighted verse this week:
“Blessed are the merciful, for they shall receive mercy.” Matthew 5:7
I have paraphrased this as “Extend mercy and compassion to others and you will be blessed, receiving mercy in return.”
There are two aspects to this verse that I would like to explore with you today. One aspect is just reviewing what the biblical concept of mercy is that we are expected to be extending to others.
The other aspect is that the verse has this reflexive type of principle present, where the practice of some value or ethic brings that value or ethic back to the individual practicing it.
WHAT IS MERCY?
In order to receive more understanding about the concept of mercy in our focus passage today, and how we can exhibit it faithfully with others, then it may be helpful to see how the Bible defines mercy.
Mercy, compassion, pity, kindness; these all have similar meanings in English, while the Hebrew and Greek of the Bible have various words that approximate these meanings.
The word “mercy” is used widely throughout the Bible, but is mostly represented in the Hebrew scriptures by the original word chesed (kheh’-sed). This is typically defined as goodness, kindness; sometimes lovingkindness, good deeds, pity. Depending on context, these definitions all demonstrate a type of outward-based kindness towards others.
By comparison, in the Greek of the NT the most frequent representation of mercy is by the word eleéō, el-eh-eh’-o; to compassionate (by word or deed):—have compassion, pity, or show mercy.
You may have noticed in that definition is an unusual emphasis. I find it interesting that the Strong’s definition here expresses compassionate to emphasize its verb form: to compassionate, as if it’s something actively going on, like to calibrate an instrument or to rotate an object. To compassionate is to actively exemplify compassion.
This is most commonly used in phrases extolling God’s mercy on believers, or God’s mercy on Israel. It is something bestowed upon others who are not deserving, and recognized as such by those who receive it.
From a resource called the Outline of Bible Usage, the word here in Matt 5:7 for mercy has its root in the following meanings:
to have mercy on
to help one afflicted or seeking aid, or to bring help
to experience mercy
Joseph Benson, a minister in the early 1800’s, provides this commentary:
Matthew 5:7. Blessed [or happy] are the merciful — The tender-hearted, compassionate, kind, and beneficent, who, being inwardly affected with the infirmities, necessities, and miseries of their fellow-creatures, and feeling them as their own, with tender sympathy endeavour, as they have ability, to relieve them; and who, not confining their efforts to the communicating of temporal relief to the needy and wretched, labour also to do spiritual good; to enlighten the darkness of men’s minds, heal the disorders of their souls, and reclaim them from vice and misery, from every unholy and unhappy temper, from every sinful word and work; always manifesting a readiness to forgive the faults of others, as they themselves need and expect forgiveness from God. The merciful, says Erasmus, are those “who, through brotherly love, account another person’s misery their own; who weep over the calamities of others; who, out of their own property, feed the hungry and clothe the naked; who admonish those that are in error, inform the ignorant, pardon the offending; and who, in short, use their utmost endeavours to relieve and comfort others.”
These qualities have all been an idealized hallmark of believers throughout the years. Many an orphanage, hospital, school, and missionary endeavor has been formed from these very ideals. Believers inspired and motivated by this kind of mercy would seek outlets for expressing it in their communities or building new institutions to meet the needs of others.
Additionally, the specific form of the word “mercy” used in this statement of Yeshua is used in only one other place in the New Testament:
“Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.”Hebrews 2:17
This unique sense of the word in both of these passages implies an active quality of mercy and compassion. The high priest was always and actively ministering about the work of the temple and interceding on behalf of the requirements of Torah and the offerings of the people. The idea conveys the concept of never slumbering nor relaxing its guard. In this regard, the compassionate believer is one who is always ready and prepared to provide help and assistance at the slightest indication of need.
REFLEXIVE USE OF THIS PRINCIPLE As we review the passage again “Blessed are the merciful, for they shall receive mercy,” we see how one who is merciful to others is also destined to receive mercy. It is not unusual in the teachings of Yeshua to find what I call reflexive teachings, kind of like the biblical version of karma.
For example:
Forgive and you will be forgiven.
By extending mercy, you will receive mercy.
Give, and it shall be given to you.
These passages are typically viewed as the giver of the quality then becoming a recipient of that same quality from God.
However, I wonder if you may have ever considered that the giver may not always directly be God, but simply the response of those around you? If you are always providing forgiveness, then it is more likely you will be forgiven by others for some misstep. If you extend mercy on a regular basis, then others will be more merciful with you. If you are generous to others, then others are more likely to be generous with you.
It appears to me that one of the cornerstones of Yeshua’s teaching and ministry is the necessity for believers to avoid hypocrisy at all cost, because that was what the religious life of Israel had become at that point. Yeshua was constantly railing against the hypocrisy of the religious leaders because of their incessant obsession with the minutiae of the letter of the Torah, all the while remaining oblivious to the spirit of the Torah.
Matthew 23:23 "What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you are careful to tithe even the tiniest income from your herb gardens, but you ignore the more important aspects of the law--justice, mercy, and faith. You should tithe, yes, but do not neglect the more important things.
I believe he was really trying to get to the root of the issue which was the heart condition: if the heart is right, then the outward practice will be right.
These reflexive sayings of Yeshua also point to that objective: if we are forgiving, extending mercy, and giving from the sincerity of the heart, then those things will be exhibited back to us with the same level of sincerity.
Newton’s law of physics may state that every action has an opposite and equal reaction, but Yeshua teaches that every action can have a responsive action in kind, that is, in the same quality as it is offered, not its opposite.
This is a great principle when it is understood correctly, but it needs to be removed from its common misunderstood application, which is that we should be giving in order to get something back. “Giving to get” is so far removed from every biblical principle and pattern, it defies comprehension.
When understood correctly, this general principle of Yeshua actually states the opposite of giving to get something in return. We are just supposed to give mercy and compassion unilaterally at all times, and by default we will then be receiving back in the same measure we use towards others.
If we don’t receive back in every instance, then it is no big deal; we are simply applying a law of averages. Sometimes we may not have an immediate response; other times we may receive back more than we gave. The point is that it is a principle to be applied generally, not absolutely.
And don’t we see this to be true in our lives? If we are angry with someone, they are likely to respond in anger. If we are helpful to others, they are likely to be helpful back when we may need assistance.
Joseph Benson continues to comment on these acts of receiving mercy:
They shall obtain mercy — When they most need it. As they deal with their fellow-creatures, God will deal with them. He will incline men to show them mercy and deal kindly with them in this world, and he himself will grant them mercy and loving kindness in the day of final accounts. And since the best and happiest of mankind may need even the former, and inasmuch as all will want the latter, this is surely a strong and powerful argument to persuade us to show mercy to men, in any and every way in our power, that both God and men may show mercy to us. Add to this, that, were there no other inducement, the comfort and satisfaction arising from a disposition that renders us so like our heavenly Father, might, one would suppose, be sufficient to prevail with us to endeavour, especially in this instance, to imitate him who, being touched with the feeling of our infirmities, was daily employed in relieving them, and even took them upon himself, continually going about doing good, and at last giving up his life to ransom ours.
And really, all of these qualities that we talk about at the Core of the Bible have to do with this imitation of God. Because when we imitate God, we, being made in his image, then reflect his character and glory to those around us. In so doing, the kingdom is evidenced and possibly grown as others are drawn to its light.
Well, as always, I hope I’ve been able to provide you some ideas and concepts to meditate on further. Compassion is not only a way for us to reach out and exhibit God’s love to others, but when we extend mercy to others, we will be blessed by receiving mercy in return, not in order to receive mercy, but as a by-product of our own attitude of compassion toward those around us.
We need to keep in mind that compassion is one of the concepts that is integral within the core of the Bible qualities of kingdom, integrity, vigilance, holiness, trust, and forgiveness. It is my hope you will continue to review with me these aspects of human expression that, I believe, God expects of all people.
When we neglect acts of compassion towards others, we are in effect rejecting a key component of our spiritual DNA.
Praise the God and Father of our Lord Jesus Christ! He is the Father who is compassionate and the God who gives comfort. He comforts us whenever we suffer. That is why whenever other people suffer, we are able to comfort them by using the same comfort we have received from God.
2 Corinthians 1:3-4
We are instructed here by Paul that God is “the Father who is compassionate.” Other versions render this phrase as
the Father of mercies
the Father who is merciful
merciful Father
Father of compassion
The Pulpit Commentary puts this phrase into perspective:
“This corresponds to a Hebrew expression, and means that compassionateness is the most characteristic attribute of God, and an emanation from him. He is the Source of all mercy; and mercy is an attribute of God himself. He is ‘full of compassion, and gracious, tong-suffering, and plenteous in mercy and truth’ (Psalm 86:15). ‘The Law,’ says the Talmud, ‘begins and ends with an act of mercy. At its commencement God clothes the naked; at its close be buries the dead’ (‘Sotah,’ f. 14, 1).”
As compassion is one of the primary qualities of God himself, Paul is right to encourage believers to provide the same level of compassion and mercy to others that they have received themselves. It’s only fair that we should do so; in fact, it is our obligation.
So many believers today are so overly focused on how God comforts them, or on striving after how they can receive more comfort and encouragement from God, that they overlook the glaring and unmistakable needs of the those who are all around them.
We have to remember that being a believer in the God of the Bible is not about us, it’s about him. As we focus on him and his goodness and mercy, we should, if for no other reason than close association with him, begin to exhibit the same characteristics that he has in our lives.
When we neglect acts of compassion towards others, we are in effect rejecting a key component of our spiritual DNA. Exhibiting compassion for others is not only something we are expected to do, it is who we are expected to be, just like our Father.
Be perfect, therefore, as your heavenly Father is perfect.
True compassion is not just a feeling of sympathy, but it is a sympathy that takes action.
Jesus took up this question and said, “A man was going down from Jerusalem to Jericho when he fell into the hands of robbers. They stripped him, beat him, and went away, leaving him half dead. … But when a Samaritan on a journey came upon him, he looked at him and had compassion. He went to him and bandaged his wounds, pouring on oil and wine. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii and gave them to the innkeeper. ‘Take care of him,’ he said, ‘and on my return I will repay you for any additional expense.’
Luke 10:30, 33-35
This famous passage is Yeshua’s definition of having compassion on one’s neighbor. True compassion is not just a feeling of sympathy, but it is a sympathy that takes action.
The apostle James, whom many consider to be the brother of Yeshua, drills down even further into the practicality of true faith in the practice of compassion with others:
Suppose a brother or sister is without clothes and daily food. If one of you tells him, “Go in peace; stay warm and well fed,” but does not provide for his physical needs, what good is that?
James 2:15-16
Biblical compassion looks outward to others who are in need, beyond the comfort of one’s own personal situation or condition and says, “What can I do to help?”
Help carry each other’s burdens. In this way you will follow Christ’s teachings.
Galatians 6:2
Paul’s original wording here in his message to the believers in Galatia can be rendered within its Hebraic cultural context as, “In this manner you shall fulfill the Torah of the Messiah.” This aspect of assisting others in need is considered by Paul to be the essence of Yeshua’s teaching, central to everything he stood for and practiced.
If this is the lens through which we should be viewing the life and ministry of Yeshua, then, as his followers, how much more should this same quality be applied in our own lives?
A true act of kindness rests within the act itself, solely for the benefit of another.
“Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. But when you give to the poor, do not let your left hand know what your right hand is doing, so that your giving will be in secret; and your Father who sees [what is done] in secret will reward you.”
Matthew 6:1-4
Be privately and sincerely compassionate toward those in need.
Helping others who are unable to help themselves should be a cornerstone of the practices of all believers. However, those who give or help others merely for outward recognition demonstrate the hypocrisy and pride hidden in their heart.
Yeshua relates that there is a lasting spiritual power in the sincere acts of compassion that are done for the benefits of others with no outward recognition. These are the actions that God “sees,” that are accounted as vital human interactions with real, eternal worth.
Compassion is not a business transaction where we may assist another with the hope of some sort of gain for ourselves or our organization. Real compassion is demonstrated when there is no chance of benefit to oneself. A true act of kindness rests within the act itself, solely for the benefit of another.
The Core of the Bible 