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).