“Blessed are the merciful, for they shall receive mercy.”
The first three beatitudes are related to entering the kingdom. One will not enter the kingdom without the attributes of a poor spirit, mourning over sin, and a meekness of spirit. The fourth one, “hunger and thirst for righteousness” (Mt. 5:6), is significant regarding the disciple’s growth in the kingdom. Our beatitude for consideration, “Blessed are the merciful,” is related to maturing in the kingdom.
The word merciful (eleemon) is similar to the word sympathy but is more than a feeling of pity for someone. It is a “responsive pity” toward the needs of others. Mercy is a state of mind that acknowledges a need for mercy and thus manifests itself in demonstrations of mercy toward others.
This same term is used of Jesus where Hebrews 2:17 says, “Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.” Becoming man, He was enabled (at least personified for our understanding), to see and feel what we go through. The mercy or pity of Christ, then led Him down a difficult and grueling path toward the cross. Part of “taking up our cross” (see Mt. 16:24-26), involves the road that mercy takes us down!
In contrast with Christ, the Roman world of the first century did not glorify the virtue of mercy (to say the least). In fact, it was widely seen as weakness. The Jews bought into this human philosophy as well. If one was suffering, it was likely because of his own sin (see Lk. 13:1-5), so they thought. But perhaps we could say that this attitude was “championed” by the Jewish leaders of the day.
A stellar example of this is the course and hardened Pharisees dealing with a man who was born blind in John 9. But before we get to that we encounter a peculiar question by the disciples. They stated in verse 2: “Rabbi, who sinned, this man or his parents, that he was born blind.” While we might be perplexed at least by the first part of this question, it certainly gives insight into the view of suffering in that day! Of course, Jesus responds that neither this man nor his parents sinned, but this blindness was permitted in order to showcase the wonderful works of God.
The account of John 9 continues forward with the Pharisees interrogating the young man and his parents about his healing. The problem they had with Jesus, likely began with jealousy that already existed (see Jn. 11:47-48), but was further exacerbated by what they considered to be a violation of the Sabbath (see vv. 13-15), which of course, was not. At the end of this account the Lord assures the Pharisees that they remained in their guilt (v. 41). They had neglected a “weighty” part of the law… mercy (see Mt. 23:23), while holding tightly to their man-made traditions (compare Mt. 15:8-9). Those who showed no mercy, would be afforded no mercy by the Lord.
God’s mercy will not be received by everyone. In our beatitude the word “they” is emphatic. “They” will receive mercy. Not others, but the select group who demonstrates mercy. The reception, or realization of the mercy of God, is conditioned upon one demonstrating mercy. When Jesus taught the disciples how to pray in the next chapter (Mt. 6), part of that model prayer includes: “and forgive us our debts, as we also have forgiven our debtors… For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses” (vv. 12, 14). The one who shows mercy, will receive mercy. The one who does not, he will likewise not receive mercy.
Now for just a moment, lets note the important harmony between mercy and justice. Real mercy is never opposed to a correct understanding of justice. For instance, providing for the man who is able but refuses to work, is not real mercy (see 2 Thess. 3:10). This is because true and genuine mercy never manifests itself in a way that is contrary to the will of God. Mercy and justice work in amazing harmony with one another. Mercy is not “turning a blind eye to sin.” Sin is as serious as the cross. Sin separates man from God (Is. 59:1-2). However, my thinking and my opinions hold no water. I cannot refrain from showing mercy to others under the premise of them not obtaining to my standards.
Listen carefully to what Jesus stated concerning Jerusalem. Matthew 9:35-38 says, “‘And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. 36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, ‘The harvest is plentiful, but the laborers are few; 38 therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.’”
Jesus was distressed inwardly because they “like sheep without a shepherd” (v. 36) , they were lost. Christ certainly did everything He needed to do for them. Now it is our turn to be merciful to our neighbors. Especially merciful concerning their spiritual needs. Jesus told His first disciples, “Follow me, and I will make you fishers of men” (4:19).
Remember, we do not treat others according to the way they deserve to be treated, but according to the way they need to be treated especially for the sake of their eternal souls. We need to be moved to treat others the way Jesus would treat them. That is most challenging to say the least, but it is best for them, and it is best for us!
Daren Schroeder
