Love Mercy

I pretended to beat my head against the wall and groaned with exasperation. The limit had been reached. I was offended, irritated and upset. Witnesses to the confrontation that had occurred ten seconds prior, my co-workers praised me for biting my tongue and keeping my cool. Outwardly I had done the right thing, acting as a professional should, but inwardly my heart beat with fury. I loved this individual but honestly I didn’t want to be around them anymore. I prayed to God for mercy because I wanted to be done helping, serving and pouring into them. They did not seem worth the stress and energy. 

This was yesterday. In the perfect timing of God, I have to write a new post by Monday and the next command of Micah 6:8 to unpack is “love mercy.” I am thankful to serve a God that is deeply involved in my life and that teaches me specific things at the opportune time.

In Scripture, the Hebrew noun ‘ahabah is used to describe, both the love of husband toward wife (Gen. 29:20) and God’s love for His people (Deuteronomy 7:8). The Hebrew noun hesed refers to kindness, loving kindness, mercy and unfailing love. The phrase in Micah 6:8 literally translates as “the love of mercy.”[1] Along with doing justice, Israel was to provide mercy. Both justice and mercy are significant characteristics of God (Psalm 89:14). God expected His people to show love to others and to be loyal in their love toward Him, just as He had been loyal to them (Micah 2:8-9).[2]

Mercy is granted by a person in authority to someone who does not deserve it. God, the One who holds authority over all mankind, shows mercy to those who have no right to or worthiness of His kindness. Mercy is rooted in God and experienced in relation to Him. Christians can receive the virtue of mercy from God and then practice it in relationships with others. They can choose to think and act towards another with mercy by granting compassion to those who does not deserve it.[3]

Mercy or loving kindness is a main theme in the Old Testament. God’s covenant with Israel is a picture of mercy as it was granted to Israel freely and without prior obligation on the part of God (Psalm 79:8-9). Mercy was a constant quality of the relationship between God and the Israelites.[4]

In the new covenant, the mercy of God is expressed in the death of Jesus. Christ’s sacrifice is in itself is a merciful act that demonstrates divine compassion and makes possible the forgiveness of sins. Out of the Gospel comes the requirement for all Christians, who are by definition the recipients of mercy, to exercise mercy and compassion toward others.[5] The human response to God’s loving kindness is love. When Christians love and extend mercy it is evident that they belong to the heavenly Father (Matthew 4:44-48).[6]

 

The command is not “do mercy.” Micah said “love mercy.” To love mercy is for the mercy of God to penetrate your heart in such a way that it shapes who you are and what you do. Loving mercy is not fleeting, but lasting, like the loving kindness of God that lasts forever (Psalm 106:1). It is not easy and it is costly. It cost God the Father His one and only Son. Loving mercy is risky. It may result in being taken advantage of and being misunderstood.[7] Even God’s people rejected His Son as Messiah. To love mercy is to seek grace and mercy despite what someone deserves. All of us deserve hell and yet, “God showed His great love for us in that while we were still sinners, Christ died for us” (Romans 5:8).

Ouch! The mercy of God in my life is reason enough to embrace mercy and extend it to others. I am without excuse. The offenses of others toward me are nothing compared to the countless ways that I have offended God and sinned against Him. The moments when hardness, indifference or entitlement saturate my heart, the remedy is to cling to the truth that I have been saved by grace. 

I offer this prayer: God, thank You for You unfailing love and mercy towards me. I do not have it within myself to love mercy and to extend unconditional kindness to others. Specifically today I am struggling to show mercy toward this person that offended me yesterday. God, please help me. May I follow Your lead and show mercy at all costs. In Jesus’ name, Amen. 

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[1] Harris, R. Laird, Gleason L. Archer and Bruce K. Walker, Theological Wordbook of the Old Testament, Volume 1 (Chicago: Moody Press, 1980), 14; 305.

[2] "What Does it Mean to Do Justly, Love Mercy, and Walk Humbly (Micah 6:8)?." Bible Questions Answered. http://www.gotquestions.org/do-justly-love-mercy-walk-humbly.html (accessed October 21, 2013).

[3] Elwell, Walter A.. Evangelical Dictionary of Theology (Grand Rapids, Mich.: Baker Book House, 1984), 761.

[4] Ibid 761

[5] Ibid 761

[6] Ibid 713

[7] "What Does God Require of You? Part Two: To Love Mercy." First Parish in Concord. http://www.firstparish.org/cms/index2.php?option=com_content&do_pdf=1&id=317 (accessed October 21, 2013).

Do Justice

A month ago I began to study and contemplate the meaning and implications of God's requirement to "do justice" in Micah 6:8. I quickly got stuck, paralyzed by the vast opinions and interpretations regarding justice in Christendom and society at large. Today I take a step of faith, trusting that God will teach you and me about justice. I am not attempting to exhaust the topic of biblical justice in this post.  I am merely trying to seek understanding of God's Word and share my finite findings with you.

The basic meaning of the Hebrew verb, 'āśâ, is to "do" or "make." 'Ãśâ is often used in relation to ethical obligation. Micah 6:8 and many other passages in which this concept occurs in Scripture, affirms the significance of an ethical response to God that exceeds thinking and results in obedience through a demonstrable act.[1] The Hebrew noun, mishpāt meaning justice, refers to rightness rooted in God’s character. Mishpāt is to be an attribute of people and the judicial process among them.[2]

A basic meaning of 'āśâ mishpāt is to do justice or to treat all people fairly, regardless of ethnicity, social class, gender, etc. [3] Mishpāt also includes giving people their rights. In Deuteronomy 18 the priests of the tabernacle are supported by a certain percentage of the people's income. This financial support is called the priests' mishpāt; it is their due or right. Mishpāt is giving people what they are due, whether it is punishment, protection or care. [4] In addition, Scripture often pairs mishpāt with caring for the most vulnerable people groups: widows, orphans, immigrants and the poor.[5]

Micah 6:8 teaches that God requires His people to be just. God is the God of justice, who loves justice (Isa. 30:18; Psalm 37:28). All true justice finds its source in God Himself. Just decisions and actions are those that align with God’s character. Throughout history God has delivered the oppressed, set the captives free and cared for the sojourners, fatherless and widows. Just as believers love because God loves them, believers do justice because God does justice. [6] The grace of God makes believers just. Believers are not saved by good works but are saved by grace and faith; a grace and faith that transforms their life and manifests in good works.[7]

In a Relevant Magazine article titled “What is Biblical Justice?” Tim Keller said:

"If you are trying to live a life in accordance with the Bible, the concept and call to justice are inescapable. We do justice when we give all human beings their due as creations of God. Doing justice includes not only the righting of wrongs but generosity and social concern, especially toward the poor and vulnerable."[8]

The practical implications of doing justice are numerous. Both individuals and institutions (churches, government, judicial systems, etc.) have a responsibility to do justice in their context. How are you doing justice in your context?

I am blessed to be surrounded by people who are consistently doing justice. Antoinette does justice by treating single mothers as image-bearers, worthy of dignity and respect instead of condemning them as moral failures. Greg did justice by writing a letter of recommendation to a judge on behalf of his neighbor, whose case is being treated unfairly, because Greg believes that his neighbor has proven himself to be a positive and meaningful asset to the community.  Jenny is doing justice by challenging young minorities to reach their full potential in a society where they are robbed of opportunities because of economic and racial inequalities.  Laura did justice by creating a film that unveils the horrific reality of sex trafficking and challenges the audience to respond. I do justice by advocating for the needs and desires of the Upstream Impact women that I case manage to ensure that their best interests are considered in the design and implementation of the program.

Believers, God has told you what is good and what is required of you: Do Justice.

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[1] Harris, R. Laird, Gleason L. Archer and Bruce K. Walker, Theological Wordbook of the Old Testament, Volume 2 (Chicago: Moody Press, 1980), 701.

[2] Ibid. 949

[3] Keller, Tim. "What Is Biblical Justice?" RELEVANT Magazine. http://www.relevantmagazine.com/god/practical-faith/what-biblical-justice (accessed October 4, 2013).

[4] Ibid

[5] Ibid

[6] ESV Study Bible (Wheaton, Ill.: Crossway, 2008), 1412.

[7] Scharold , Kristen . "Tim Keller: What We Owe the Poor." Christianity Today. http://www.christianitytoday.com/ct/2010/december/10.69.html (accessed October 4, 2013).

[8] Keller, Tim. "What Is Biblical Justice?" RELEVANT Magazine. http://www.relevantmagazine.com/god/practical-faith/what-biblical-justice (accessed October 4, 2013).

It is not a Secret

A deeper look into Micah 6:8- Part 1

Hearts of God-fearing men and women have cried out from times past to now, “What does the Lord require of me? What is God’s will and call for my life? What can I do to please Him?”

“He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8, ESV)

Micah, the prophet spoke the Word of the Lord to Israel and Judah during the reign of Jotham, Ahaz and Hezekiah (Micah 6:1; 2 Kings 15:32-17:20; 2 Chronicles 27-32). The time of his prophetic ministry roughly parallels that of Hosea and Isaiah

Micah was filled with power, the Spirit of the Lord, justice and might to declare to God’s people of their sin (Micah 3:8). Free from Assyrian interference in the reigns of Uzziah and Jotham, Judah experienced a rise of a wealthy upper class. Significant corruption followed. Micah listed specific sins that occurred: idolatry, confiscation of property, failure of civil, religious and prophetic leadership, belief that personal sacrifice satisfied divine justice; corrupt business practices; and violence.[i]

 

In Micah 6:1 Micah invites God to set forth His case before His creation. The Lord spoke, reminding His people of their covenant-relationship with Him and challenging them to validate their complaints against Him (v. 3). God then reminded them of His faithfulness and redemption in their history. He sought to strengthen their faith by recounting His covenant-keeping deliverance of the past (v.4-5). The people responded to the Lord with the ageless question, “With what shall I come before the Lord?” They proceed to inquire if God would be pleased with large and outlandish sacrifices (v.6-7). Micah detected the wrongful heart of the people and their sinful belief that sacrifice is their entrance fee to God’s presence, rather than an avenue for God to administer grace and forgiveness to the repentant. Therefore, Micah responded, “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?"

• He has told you: God’s requirement of His people was not hidden from them. The Hebrew word for “told”, nāgad, means to tell, make known or place a previously unknown or unknowable matter high. In this case it refers to a declaration of divine origin/authority. His people were without excuse.[ii] Through the divine revelation of His Word and by His holy actions, God clearly communicated His requirement.

“And now Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways, to love Him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments and statutes of the Lord, which I am commanding you today for your good?” (Deuteronomy 10:12-13). 

• O Man: The Hebrew word adām, refers to man as the image of God and the crown of creation.[iii] Men and woman are innate image-bearers of God. That which is good and required is perfectly modeled in the Creator, and He has created mankind in such a way that through Him they are also able to do what is good and required. (Genesis 1:27)

• What is good: What is good is right, favorable and beneficial. It is divine moral goodness and righteousness.[iv]

• The Lord: Yehovah is the proper name of the one true God; the existing One. The people left the Lord God to pursue and worship their false and non-living gods. Micah called the people to return to and obey the true and living God.

• Require of you: To require is to ask for or demand. The requirement should be followed with obedience. The Hebrew phrase dārash‘asah communicates a command that is translated into obedience which is evidenced in a demonstrable act. Covenant people were commanded to do obey by doing all that God had commanded.[v] Micah knew what God commanded of His people, and it was not the elaborate sacrifices the people offered.

Like the people of God in Micah’s day, in the midst of struggle we may ask “With what shall I come before the Lord” Our hearts need not fret. The living and true Lord God has clearly communicated to us, His image-bearers, through His Word and actions what is righteous and what He requires of us. It is not a secret... 

To be continued.

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[i] The Holy Bible: English Standard Version, Study Bible. Wheaton, Ill.: Crossway Bibles, 2008, 1694.

[ii] HARRIS, R. Laird. Theological Wordbook of the Old Testament, volume 2. Chicago: Moody Press, 1980, 549.

[iii] HARRIS, R. Laird. Theological Wordbook of the Old Testament, volume 1. Chicago: Moody Press, 1980, 25.

[iv] Ibid., 345

[v] Ibid., 198

Dignity Outlasts Dollars

I first saw a homeless man when I was seven years old. At the intersection of Hwy 32 and Hwy 47, a man stood holding a sign that read “Hungry family. Will work for food.” As we passed him by, I wept with a broken heart. 

All of us have seen panhandlers standing at busy intersections or sitting against a vacant storefront with their cardboard signs that display messages such as “Homeless and hungry. Please help,” or “Anything helps. God bless.” The boldest beggars take it a step further and verbally ask if you can spare some change. We respond to the homeless man in different ways. Some of us react with humor, saying to one another, “If they are so broke, then how could they afford to buy the marker to write on the cardboard with?” Some of us react in fear, clutching our purses and loved ones as we quickly pass by. Some of us react in judgment because we think that they are either lazy and need to get a regular job or we automatically assume that they are scamming us. Then the really crazy among us reach into our pocket and give the money, and if we are feeling especially crazy we will stop and say hello.

I have been known to fall into the crazy category. I hardly ever carry cash or change, but in the rare occasions that I have been asked for money and had it, I have given it. Now I realize that popular opinion frowns upon such craziness and perhaps you do as well. A majority of urban ministry practitioners would agree; however, let me defend my case. The Holy Spirit has convicted my heart in such a way that if I come across someone asking for money I often choose to give it. I am not naive. I am well aware that a lot of panhandlers have addictions and/or make bad choices. The heart of my conviction is to care for the poor, which may sometimes mean giving a dollar to someone on the street. Giving is my responsibility and obedience to God. How the person spends the dollar is between them and God. They will have to answer to God about their stewardship.

In times when I did not have money with me or did not feel convicted to give monetarily, I have given snacks, bottled water, blankets and a directory of homeless services. When I feel comfortable my favorite thing to do is to sit down with them and talk to them. I have met the most fascinating people on the street. 

All this being said, please know that my purpose in writing this is not to push my convictions on you and/or toot my own horn. The reason why I am writing this is because for the past few months my response has been different. My heart has hardened against people on the street. I see different people standing at the same intersections all the time which makes me think it is a known “hot spot” in a great game of scam. I drive past the notorious crack triangle in disgust at the amount of people and trash that congregate day and night. I dislike 16^th Street Mall because I do not want to be asked for money. 

Something deeper than my physical response to panhandling has changed. I have a heart problem. I need God’s grace to increase my compassion. Regardless of whether I give out money or food, my heart is wrong to cringe and judge. I can have a loving heart without giving material things. I cannot imagine what had to happen in their lives for them to get to the point to holding up those signs. Begging is is humiliating and requires resilience against the judging eyes and “under the breath” comments of strangers

I repent. I ask God to renew the soft and compassionate heart that He gave me for the homeless. When I am tempted to look at the homeless with disdain, judgment, disgust and fear, I will look at them with compassion, grace and acceptance; for like me, they are image bearers of God, created in His likeness. They are my neighbor that I am commanded to love.

I leave you with the poem below written by an unknown homeless woman. May it inspire your eyes to see the beauty of all image bearers among us. 

Look me in the eyes at least,
When you pass me by on the street,
Whether or not you answer my plea for money:
My eyes are the poorest of me—
Require only your two cents when we meet—
And are more in dire need of these than your feet.
My poor eyes!  How they have spent the rent
Trying to buy a pleasant remembrance
To throw up on my mind’s screen when I finally tire
Of going ungreeted, unseen.
I tell you what I want—what I feel
When you shuffle by behind your paper
Trying to be discreet, sweating slightly
Under your suit collar and looking down,
Always down, as if I were your sin. . .
Be absolved of the guilt trip!  Look at me!
Make me a mint!  Shower me with riches!
Give me a long look, and drown me in it!
Dignity outlasts dollars.