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Compassion
(From Forerunner Commentary)

Matthew 5:7  (Go to this verse :: Verse pop-up) English language dictionaries are of limited help in understanding this mercy's biblical usage. In English "mercy" is normally used to mean showing compassion, forbearance, pity, sympathy, forgiveness, kindness, tenderheartedness, or liberality or refraining from harming or punishing offenders or enemies. These synonyms give us some insight on this word; they all express how a merciful person might act. However, none of them specifically pictures what biblical mercy is because the scriptural concept is virtually untranslatable into a single English word. The Greek word used in Matthew 5:7, eleemon, means essentially the same as its English counterpart, "merciful." However, in all likelihood Jesus spoke in Aramaic, and the idea behind His statement about mercy come from Old Testament—that is, Hebrew—usage and teaching. The word He would have used is the Hebrew and Aramaic chesed. William Barclay's Daily Study Bible commentary on Matthew states regarding this word: It does not mean only to sympathize with a person in the popular sense of the term; it does not mean simply to feel sorry for some in trouble. Chesedh [sic], mercy, means the ability to get right inside the other person's skin until we can see things with his eyes, think things with his mind, and feel things with his feelings. Clearly this is much more than an emotional wave of pity; clearly this demands a quite deliberate effort of the mind and of the will. It denotes a sympathy which is not given, as it were, from outside, but which comes from a deliberate identification with the other person, until we see things as he sees them, and feel things as he feels them. This is sympathy in the literal sense of the word. Sympathy is derived from two Greek words, syn which means together with, and paschein which means to experience or to suffer. Sympathy means experiencing things together with the other person, literally going through what he is going through. (p. 103) Much easier said than done! Having a sense of another's feelings to this degree is very difficult to do because we are normally so self-concerned, so aware of our own feelings, that sensitivity for others to this depth often requires a great effort of the will. Normally, when we feel sorry for someone, it is an exclusively external act because we do not make the effort to get inside another's mind and heart until we can see and feel things as he does. It is not easy to walk in another person's shoes. The world, from which we have all come, is true to its nature; it is unmerciful. The world prefers to insulate itself against the pains and calamities of others. It finds revenge delicious and forgiveness tame and unsatisfying. This is where we all begin. Indeed, all too often in the church, worldliness is hardly dormant, revealing itself in acts that show some degree of cruelty. Usually, these cruelties are delivered verbally, but all too frequently, brethren simply ignore the real needs of others. The mercy Jesus teaches is not humanly derived. He says in Matthew 6:14, "If you forgive men their trespasses, your heavenly Father also will forgive you." This occurs, not because we can merit mercy by being merciful or forgiving of others, but because we cannot receive the mercy and forgiveness of God unless we repent. We cannot claim to have repented of our sins if we are unmerciful towards the sins of others. The truly merciful are too aware of their own sins to deal with others in sharp condemnation, so they constrain themselves to deal humbly and kindly with those in need. Nothing moves us to forgive others like the amazing realization that God has forgiven our sins. Mercy in God's children begins by experiencing His forgiveness of them, and perhaps nothing proves more convincingly that we have been forgiven than our readiness to forgive. Recognizing God's mercy is a key element in motivating our expressions of mercy. Too many people today, even in the church, possess a "welfare mentality." They go through life with little or no gratitude, thinking they deserve the handouts of governments or private citizens. Ingratitude is vital to understanding this because, as long as one is unthankful, his thoughts will center on himself. The merciful person is sensitive to others' needs and takes action to supply them. An ungrateful person, though, insulates himself from others' pains because he is too focused on his own perceived miseries. John W. Ritenbaugh The Beatitudes, Part 5: Blessed Are the Merciful

Matthew 23:23  (Go to this verse :: Verse pop-up) "Judgment, mercy, and faith" can be paraphrased to make them easier to understand. Judgment means "being fair and even-handed in judgment." Mercy means "being compassionate and kind in action," and faith means "being loyal to God in keeping His law." Justice is a more accurate, modern translation of "judgment," and "faith" might be better rendered faithfulness or trust. Thus, Jesus is speaking about justice, compassion, and faithfulness (or loyalty). Jesus applied these concepts in confronting the Pharisees because they had reached a tragically wrong conclusion regarding the intent of God's laws. Weightier means "more important," "central," or "more decisive" as compared to what is peripheral or secondary. Thus, the intent of God's law is to produce justice, compassion and kindness, and loyalty to God. Of course, the major thing that will be produced is a right relationship with God and men, and character will be built. The Pharisees were guilty of a massive distortion of God's will, or what could even be called God's pleasure, and in their zeal to be absolutely correct, they corrupted those they were leading. Their problem was their attitude toward law, one opposite from most people's. Most people tend to become looser and more liberal in their application of law, but for some strange reason, the Pharisees corrupted the law in the complete other direction. God felt it necessary to correct this corruption so that we would understand that it is equally perverse. John W. Ritenbaugh Sabbathkeeping (Part 4)

Luke 10:25-37  (Go to this verse :: Verse pop-up) The Parable of the Good Samaritan (Luke 10:25-37) differs from most other parables in that it is so simple and concrete that a child can understand its basic point. However, it is also an insightful and memorable exposition of practical moral principles. That so many religious and secular people understand it shows the effectiveness of its simplicity and depth. Unlike other parables, each figure in the story does not necessarily represent a spiritual equivalent. The whole narrative describes working compassion as contrasted to selfishness, of hate compared with love. In the parable's introduction (Luke 10:26), Jesus uses a technical term regularly used by the scribes or lawyers when consulting one another about a matter of the law: "What is your reading of it?" The lawyer gives the only right answer—the necessity of loving God and his neighbor (verse 27). He then asks the question—"Who is my neighbor?" (verse 29)—that prompts Jesus into giving His parable. The lawyer believes that no Gentile is his neighbor, although it seems he suspects they really are. This parable makes clear who is our neighbor and how we should respond to his needs. Martin G. Collins Parable of the Good Samaritan

Luke 10:27  (Go to this verse :: Verse pop-up) Following the moral to the parable—the command to love our neighbor as ourselves—Jesus encourages the lawyer to "go and do likewise." Helping the needy without asking first who he is and what his relationship is to us fulfills this. The Samaritan proves himself a neighbor by his unprejudiced mercy and compassion (Proverbs 14:21; Romans 13:9-10; Galatians 6:7-10). Without distinction of race, nationality, or religion, the human being that we affect good or bad by our conduct is our neighbor. More specifically in light of this parable, he who needs our aid, no matter who he is, is our neighbor. The question, then, should not be "Who is my neighbor?" but "Are we neighborly?" Are we friendly, kind, helpful, considerate, caring, cooperative, amicable, merciful, and compassionate? Do we love our fellow human beings more than ourselves? Jesus Christ is the quintessential good neighbor, and His example is the one to imitate. He saw a world of sinners robbed of their potential, stripped of spiritual ideals, wounded by sins, and unable to rise by themselves from their beaten state. He came down to where the sinners are and gave mankind a corresponding act of mercy, seen in type in the good Samaritan. Through His death and resurrection, He covers our nakedness, binds up our wounds, and heals them. He puts us in the safety of His church and provides for our physical and spiritual needs. God gives us abundantly more than we ask. Martin G. Collins Parable of the Good Samaritan

Luke 10:30-31  (Go to this verse :: Verse pop-up) The road between Jerusalem and Jericho was a steep, rocky, dangerous gorge, troubled by prowling robbers. Because of their high religious stature, thieves did not usually assault priests and Levites, but others were "fair game." The word used here for "chance" means the coincidence of time and circumstance (Ecclesiastes 3:1, 17; 9:11-12), indicating that the priest and the Levite traveled that road as a matter of habit. We see that it was also habitual for them to ignore the needs of others. However, it was by God's design that the priest, the Levite, and the Samaritan came to the spot where the suffering man lay. God plans and orchestrates human events and knows how to send relief. Within the sovereignty of God, there is no such thing as pure chance for God's people (Romans 8:29-39; Ephesians 1:11). Martin G. Collins Parable of the Good Samaritan

Luke 10:33-37  (Go to this verse :: Verse pop-up) A parable is not a news report. However, in a real-life situation, a priest or a Levite might have widely varying feelings when confronted with such a situation. They might range from aversion and/or fear that a similar tragedy might happen to him if he remained in the area to sympathy and commiseration. Jesus does not explore this angle, but we can understand the possibility because we also are not unmoved by another's plight. We are not cold marble statues without feelings. Jesus does not mention what the priest and Levite specifically felt, but He clearly shows that mercy began with the Samaritan feeling compassion for the wounded man. Then, the Samaritan made a number of sacrifices to meet the miserable man's needs. How frequently are we moved to make some small sacrifice toward relieving another's misery, but never mercifully follow through? John W. Ritenbaugh The Beatitudes, Part 5: Blessed Are the Merciful

Luke 10:33-35  (Go to this verse :: Verse pop-up) The Samaritans were a Gentile people mostly living in Samaria, and Jews thought of them as inferior and hated them. It probably shocked the lawyer to hear Jesus speak well of the Samaritan as the only one who acted compassionately toward the beaten traveler (Proverbs 25:21; Matthew 18:33; Luke 6:27-31; Galatians 5:13-14; I Peter 3:8-9). "Compassion" in Luke 10:33 comes from the Greek splagchnizomai meaning "to be moved as to one's innards." A person's innards represent the seat of the warm, tender emotions or feelings. It specifically symbolizes the higher viscera: the heart, lungs, and liver, signifying compassion out of the depth of one's character. The Samaritan not only intervenes on behalf of the beaten traveler, he goes beyond the call of duty to ensure the man receives care until he has recovered. He does not contemplate his action but reacts from the pre-shaped compassion of his true character. Martin G. Collins Parable of the Good Samaritan

Galatians 5:22  (Go to this verse :: Verse pop-up) The Greek word chrestotes is translated "kindness" in the NKJV and "gentleness" in the AV and RV. Chrestotes denotes goodness of heart, kindness, graciousness, and includes gentleness. Kindness has many synonyms: benevolence, generosity, mercy, charity, philanthropy, sympathy, compassion, tenderheartedness, friendliness, etc. Kindness is a major attribute of moral excellence and is intricately entwined with the other fruit of the Spirit. Chrestotes is translated as "goodness" in Romans 2:4 and 11:22 (3 times), so chrestotes is love in tender action, a quality of goodness, and certainly requires gentleness in word and action. Martin G. Collins Kindness

Look up 'Compassion' in Nave's  

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