Luk 6:36

Be ye therefore merciful, as your Father also is merciful

The blessing of mercy

Mercy is the one great cry of human nature.

We dare not ask for justice, we can only plead for mercy. We, who want so much mercy from God, must learn to show mercy to our fellow-men. How can we look to Him for mercy if we never show mercy, how can we ask forgiveness unless we forgive? Think of some of the ways in which we can show mercy.

1. We must show mercy and loving-kindness, practically, by deeds, not words.

2. We can show mercy by for giving those who injure us. Few things are more talked of, and less practised, than the duty of forgiveness.

3. Mercy ever brings its sweet reward. Every act of loving-kindness comes back to us with abundant interest. Once a farmer, out on the western prairies of America, started for a distant town, to receive some money due to him. As he left his house, his only child, a little girl, clung lovingly to him, and reminded him of his promise to bring her home a present. Late on the same night the farmer left the town on his way home. The night was very dark and stormy, and he was yet far from his home, and in the wildest part of the road, when he heard the cry of a child. The farmer thought that it might be the device of some robber, as he was known to carry money with him. He was weary and wet with his journey, and inclined to hasten on, but again the cry reached him. The farmer determined that whatever happened he must search for the child, if child there were. Groping in the darkness, at last he found a little figure, drenched with rain, and shivering with cold. Wrapping his cloak about the child, he rode homewards as fast as possible, but when he reached his house, he found it full of neighbours, standing round his weeping wife. One said to another, Do not tell him, it will drive him mad. Then the farmer set down his bundle, and his wife with a cry of joy saw that it was their own lost child. The little one had set forth to meet her father, and had missed her way. The man had, without knowing it, saved his own daughter. (H. J. Wilmot-Buxton, M. A.)

Imitation of the mercy of God

What can be a more endearing motive to the mind of man, than to propose to him a resemblance to the most high God; to urge the conduct of the Father of the universe, as an example for his imitation.

1. The first excellence in the mercy of God which will naturally occur to our thoughts, as deserving our imitation, is its entire disinterestedness and perfect liberality. Our goodness, therefore, must be void of selfish and earthly motives.

2. Its universality. We must endeavour to do all the good we can to all around us, neither slighting the ignorant, nor despising the mean and indigent, nor abandoning the vicious and unworthy in their distress.

(1) Although our mercy may and ought to be universal in will and intention, yet, in consequence of our little power, it must be very limited in reality and in effect (2Co 8:12).

(2) This example of the unconfined extent of the Divine mercy does not hinder us from having a more particular regard to certain persons, and peculiar situations of distress (Gal 6:10).

3. Its unwearied perseverance. Let us, like God, be not weary in well-doing.

4. Its long-suffering patience.

5. Its readiness and willingness to forgive. (James Biddoch, M. A.)

Practical manifestations of mercy

In how many thousand instances does a man hold in his own hands the power of manifesting this blessed quality of mercy! You are an employer; there is some boy in your employment who commits his first transgression, perhaps not really conscious of the evil that he does. Perhaps in an unguarded moment he takes from you something that belongs to you. You do not injure society by exercising mercy towards that boy. How often is it the case that your judicious act of mercy, tempered by justice, has been the means of saving that boy from open exposure, from public punishment; how often it is the salvation of that boy! Do you suppose that it is justice in that case that the penalty of the law shall brand him–that he shall be marked as a criminal, that he shall be self-degraded? This is an instance which men of business will tell me often occurs, and can there be any doubt as to what justice is in that case? So I say, when a mans reputation lies at our mercy, we are bound to make all the allowance we can for his action. If he does a foolish thing, let us be disposed, as far as possible, to make allowance, to think what may have been the peculiar circumstances under which he did it. We are all called upon to exercise this prerogative of mercy, and that in innumerable forms. (E. H. Chapin, D. D.)

Gospel for the fourth Sunday after Trinity

I. WE ARE INCITED TO IMITATION-OF OUR HEAVENLY FATHER. We are His children, and children ought to resemble their parents (Eph 5:1, R.V.)

II. AN APPEAL IS MADE TO OUR SELF-INTEREST. It is a principle of the Divine administration that the standard you apply to others shall be applied to you.

III. OUR LORD SUGGESTS THE WAY IN WHICH WE MAY HOPE TO PASS RIGHTEOUS JUDGMENTS UPON OTHERS. By being first jealous and severe judges of ourselves. (Homiletic Quarterly.)

Man a child of mercy

When God, in His eternal counsel, conceived the thought of mans creation, He called to Him the three ministers who wait constantly upon His throne–Justice, Truth, and Mercy–and thus addressed them: Shall we make man? Then said Justice, O God! make him not: for he will trample upon Thy laws. Truth made answer also, O God! make him not, for he will pollute Thy sanctuaries. But Mercy, dropping upon her knees, and looking up through her tears, exclaimed, O God! make him. I will watch over him with my care through all the dark paths which he may have to tread. Then God made man, and said to him, O man! thou art the child of Mercy: go and deal with thy brother. (Crittenden.)

A condition of receiving mercy

Being sent for by a slave-holder who was seriously unwell, to pray with him, Father Craven approached his bedside and inquired if he had in his will bequeathed liberty to his slaves? No, said the slave-holder, I have bequeathed them to my children. Then, said Father Craven, prayer will be of no avail–God will not show mercy to these who show none to their fellow-men. So he bade him farewell. Soon after a second message was sent for Father Craven to visit the slave-holder and pray with him. He went and asked the slave-holder if he had emancipated his slaves? Yes, said the slave-holder, I have now emancipated them by my will. Will you pray for me? Certainly, said the good man, and he knelt down and commended to God the soul of the sufferer, who seemed near his end. Father Craven agreed with John Jay, a leader in the American revolution, who said, Till America comes into the measure (of abolition) her prayers to heaven will be impious. (Handbook to Scripture Doctrines.)

An all-availing plea

A minister belonging to the Calvinistic Methodists, in a country town, had taught his little boy, who is in his second year, each night before going to sleep, to repeat the prayer: God be merciful to me a sinner. The other Sabbath, while the minister had gone to preach to a village congregation, the child upset the inkstand, and was told his father would whip him for the accident. The minister had no sooner returned, than the child climbed his knee, and putting his mouth close to the fathers ear, softly whispered: Be merciful to me, a sinner, papa. Moved by the ingenuity of the plea, the father kissed his boy, and could not find it in his heart to chide or correct the bright little fellow.

Importance of mercy

Mercy is in the air which we breathe, the daily light which shines upon us, the gracious rain of Gods inheritance. It is the public spring for all the thirsty, the common hospital for all the needy. All the streets of the church are paved with these stones. What would become of the children, if there were not these breasts of consolation? It is mercy that takes us out of the womb, feeds us in the days of our pilgrimage, furnishes us with spiritual provision, closes our eyes in peace, and translates us to a secure resting-place. It is the first petitioners suit, and the first believers article, the contemplation of Enoch, the confidence of Abraham, the burden of the prophetic songs, and the glory of all the apostles, the plea of the penitent, the ecstasies of the reconciled, the believers hosannah, the angels hallelujah. Ordinances, oracles, altars, pulpits, the gates of the grave, and the gates of heaven, do all depend upon mercy. It is the loadstar of the wandering, the ransom of the captive, the antidote of the tempted, the prophet of the living, and the effectual comfort of the dying: there would not be one regenerate saint upon earth, nor one glorified saint in heaven, if it were not for mercy. (The Dictionary of Illustrations.)

Mercy reciprocated

The Marshall DArmont, having taken Crodon, ordered every Spaniard found in the garrison to be put to death. Though it was death to disobey orders, an English soldier ventured to save a Spaniard. He was arraigned for the offence, confessed the fact, and declared himself ready to suffer death if they would save the life of the Spaniard. Surprised at the request, they inquired why he was so much interested. Because, replied he, in a similar situation, he once saved my life. The marshall was so greatly pleased, that he granted him pardon, and saved the Spaniards life as well.

Provision for mercy

Abraham Lincolns doorkeeper had standing orders from him, that no matter how great might be the throng, if either senators or representatives had to wait, or to be turned away without an audience, he must see, before the day closed, every messenger who came to him with a petition for the saving of life.

The law of love

All that is really good is the outcome of the law of love, and its first result and inseparable companion is mercy.

I. FORBEAR.

1. A passion for judging others seems to exist in men. Every one, however backward to amend himself, is ready to correct others. The origin of this spirit is too clear. Deep in mans native selfishness. Exalts self, depresses others.

2. Are we never, then, to judge?

(1) One cannot help forming opinions. It would be indicative of a perverted conscience to regard all with equal complacency. Yes, but this is different from the glad readiness to judge.

(2) Sometimes needful to speak as well as to judge. But not in a censorious spirit, or overbearing tone.

(3) The example of Jesus is the solution of the difficulty. Reprove only when needful. Then in righteous indignation, or in sorrowful rebuke.

II. FORGIVE.

1. Revenge is as natural to man as passing judgment.

2. Often as false and hypocritical, hiding itself under similar disguises.

3. Its root is ultimately the same. Selfishness–contradiction of the law of love.

4. Consequently condemned by example and spirit of Christ. His forgiving mercy was habitual, ready, cordial.

III. GIVE. The more active side of mercy. Opposed to bargaining or exchange–no thought of return. An evidence of sonship of God. When we are merciful, we come nearest to the Divine perfection. (W. R. Clark, M. A.)

Mercy

I. ITS ACTS.

1. Consideration.2. Compassion.

3. Prayer.

4. Helpfulness, according to the need of the object.

II. ITS OBJECTS. Our neighbour.

1. Erring (Jam 5:19-20).

2. Offending.

3. Under persecution.

4. In want.

5. In sickness.

6. In misfortune by the loss of good friends, or the unkindness of bad relations.

III. THE MANNER OF ITS EXERCISE. Acts of mercy are to be performed–

1. With readiness and forwardness of mind (2Co 9:7).

2. With modesty and humility (Mat 6:1).

3. From a kind and merciful, not from a selfish and mercenary temper (Luk 6:32).

4. Without delay (Pro 4:23).

5. Bountifully (1Ti 6:18).

6. With minds full of gratitude to God (1Ch 29:13; 1Ch 29:17).

7. As to Christ Himself (Mat 10:42).

IV. THE BLESSING PROMISED TO THE MERCIFUL. AS for external mercies, the Bible promises them very fully to the merciful.

1. Deliverance out of trouble (Isa 58:10; Psa 41:1).

2. Gods blessing on his labours and undertakings

Deu 15:7-10).

3. The staving off of his trouble, and the lengthening of his tranquility (Dan 4:27).

4. Plenty (Pro 19:17; Pro 3:9).

B Honour (Psa 112:9).

6. Deliverance from enemies (Psa 41:2).

7. God s comforts in his sickness (Psa 51:3).

8. A blessing on his posterity (Psa 37:26).

9. More particularly, mans help in distress and Gods providence. (J. Blair, D. D.)

Are we merciful in our speech to men?

Do we not sometimes take pleasure in making a criticism as sharp and pungent as we can make it? Do we in our literature, in our judgments of the political work or social life of others, strive to speak charitably; or rather, is it not a keen gratification to think that the world enjoys the criticism when the writer is sharp and piquant, and seasons his criticism with that unkindness which sends it home as the feather sends the arrow? (Bishop W. C. Magee.)

Are we merciful as employers of others?

Do we feel that those around us in domestic service, in business, should have their feelings carefully considered? Surely there is a sad want of thoughtful mercy amongst us all I There is no lack of that mercy which comes of being strongly appealed to, and which moves a man to give largely of his money, time, and energy, for the removal of suffering. But the thoughtful, considerate mercy which seeks to prevent suffering and to hinder crime is what we desire to see. (Bishop W. C. Magee.)

The merciful

The world of the natural man is by no means predominantly a merciful world. The tender mercies of the wicked are cruel. A thoroughly bad man is seldom a kind man. The kindliness of a bad man is generally both capricious and selfish. At its best it lacks the essential condition of a Christian charity. Not everything which passes for kindness, not everything which is kindness, is mercy in the sense here intended. There is another word in Scripture, which stands for pity, and the two ideas differ.

1. The objects of pity are the unhappy: the objects of mercy are the undeserving.

(1) Mercy is seen towards those who have no claim upon us. The good Samaritan was merciful as well as pitiful; because the robbed and wounded man whom he succoured was wholly unconnected with him; was not only no relation, but even an alien and of a hostile race.

(2) Mercy is shown, yet more strongly, towards those who have forfeited their claim upon us; those who had a claim, and have lost it. The prodigal son.

2. The nature of mercy.

(1) Sympathy. A fellow-feeling with the undeserving. A deep consciousness of personal demerit, making me at once the equal and the brother of the undeserving.

(2) This sense of fellowship with the sinner is accompanied with a sense of the evil of sin. By this it is prompted.

(3) A desire for the good–the highest good–of the sinful. Mercy rests not in the fall. Mercy is not satisfied with bewailing the misery. Mercy expends not itself in sighs and tears, sits not down with the sorrow and the sinfulness which she both beholds and feels: she looks upward, and she looks onward–upward for help, onward to salvation; and is as ready to succour as she is prompt to sympathise.

3. The working of mercy.

(1) Compassionate thoughts. Mercy, like every grace, has its seat within. We must begin with the heart. The thoughts of mercy will be disciplined into charitableness before she begins to speak or to do. She will recount inwardly the revelation of God concerning sin itself; how it first entered into the world; how it spread its reign hither and thither, till a flood of evil had hidden earth itself from heaven; how it works in the child, struggles for mastery in the man, and leads captive in unsuspected bonds souls born for immortality and for God. She knows how subtle are its workings, how fatal its delusions, how strong its chains. She pities even where she must condemn, and, where she cannot trust, she can at least hope still.

(2) Compassionate thoughts come forth naturally into kindly words. The merciful man speaks mercifully.

(3) Compassionate thoughts and kindly words will run on, lastly, into practical efforts. A man who has a feeling of compassion should always act upon it. (Dean Vaughan.)

Mercifulness

What is it to be merciful? Like other virtues, this, too, has its imitations, worthless and spurious. There is a mercy current among men which is merely an outlet for energy, or the fashion of the day. There is a mercy, so called, which is in reality a luxury, a refined sort of self-indulgence. There is a sort of mercy which people call charity, which gives, but without discrimination or thought. But these, none of these, are mercifulness. No, nor, on the other hand, is it to be confused with pity, a feeling of compassion for the unfortunate; nor has it to do with merely deeds of mercy, acts of kindness. For mercifulness and mercy do not mean the same thing. Mercifulness is what we are and what we do. Mercy, as men count it, may be all outside, no heart in it, or may take its rise from wrong or unworthy motives; while mercifulness must go down to the inner springs of actions, not stop short of guiding principles, have its roots in sound and holy motives. It deals with the quality of the deed rather than the quantity; it examines the texture of which it is made, not the smoothness or bright shimmer; it asks not whether it glitters, but whether it is gold with the true ring.

1. True mercifulness is a characteristic of those who hunger and thirst after righteousness, and they alone will be merciful in Gods way, seeking not to please themselves, but to do His will who is merciful and gracious, slow to anger and plenteous in mercy.

2. True mercifulness is always guided by meekness. It is exercised towards those who have ill requited our kindness, and are undeserving of our mercy.

3. True mercifulness can only be felt by those who have learned to mourn their sin, and in repentance turned unto God, and so have a fellow feeling with those who sin, and long to rescue them.

4. True mercifulness has, as its earliest beginning, poverty of spirit, for only those who in humility know themselves aright will never despair of others, or tire of showing mercy to the undeserving. (C. J. Ridgeway, M. A.)

The mercifulness of God as seen in Christ

1. He was merciful to all, not to some.

2. His mercifulness was provident, thoughtful, wise, seeking the real good of men, marked by the discrimination of prudence, withholding to-day what will do harm instead of good, giving to one what He refuses to another, always keeping before Him as the only true object of mercifulness the well-being of those He came to succour.

3. His mercifulness is unchanging. Time does not wear it out, nor years weaken it. He was merciful even as He loved, unto the end. Many waters could not quench it, neither the floods drown it. The waters came in even unto His soul, suffering and anguish overwhelmed Him; but His mercifulness lived on; it burned like the beacon light of the lighthouse, undimmed by the great storm of affliction that raged around. Nor is He changed now. His mercifulness is as true in His exaltation as in His Passion Heb 2:17-18; Heb 7:24-25). (C. J. Ridgeway, M. A.)

Christs mercifulness and ours

Compare what we call mercifulness with His. His a mercifulness which always kept Gods glory in view, and ours so often centring about self. His a mercifulness shown towards those who were ever seeking His heart, and ours so easily quenched by the first appearance of ingratitude. His a mercifulness that recognized sin as the source of every mans misery, and ours so indifferent to the deepest needs of the men and women around us. His a mercifulness that stooped to help, that touched as well as pitied, and ours always bestowed with a gloved hand, and at a safe distance. His a mercifulness so catholic and wide in its embrace, and ours so narrow and limited by national or religious, or, worse still, party prejudice. His a mercifulness that was provident and wise, and ours capricious and thoughtless, giving to the professional beggar because she importunes us at the very door of the church, or to the man who in veriest cruelty drags little children, often hired for the purpose, through the wet and muddy streets, in the cold and wet, for they are never to be seen on fine days; while to calls that come from those that can guarantee their worth, or to the really poor who will not beg, or to the appeals which are made in Gods house for definite objects, our mercifulness turns a deaf ear. Believe me, it is time for us to learn that true mercifulness is discriminating, thoughtful, wise. His a mercifulness that is always the same, ours so fitful, uncertain, unreliable. His a mercifulness that cost Him self-sacrifice, ours a doing or giving what will not even cost us a thought. His a mercifulness that permeated the whole man in every thought, and word, and deed, ours so superficial, so unreal, our thoughts often breathing harsh judgment upon others, our actions marked by so little consideration of those about us or below us to whom we might be merciful. (C. J. Ridgeway, M. A.)

Christian mercy

I. THE NATURE OF CHRISTIAN MERCY.

1. It has its seat in the heart.

2. It is a supernatural quality.

3. It is an active principle.

(1) It will be manifested toward the inferior animals.

(2) To those of our fellow-creatures who are under bodily affliction and misery.

(3) It will extend to the spiritual miseries of our fellow-min. Mercy to the soul, is the soul of mercy.

(4) Towards our greatest enemies.

II. THE GROUNDS OF CHRISTIAN MERCY.

1. Because it is strictly enjoined by God.

2. Because we stand in constant need of Divine mercy. Were it withdrawn, there would be nothing before us but a fearful looking for of judgment.

3. Because our profession binds us to imitate Christ, who is the perfect pattern of mercy. In Him mercy was embodied. If we are His disciples, we will walk even as He walked.

4. We should be merciful because of the true pleasure which is associated with acts of mercy.

5. Because it is an express condition of our obtaining mercy.

III. THE REWARDS OF CHRISTIAN MERCY.

1. A good name.

2. A peculiar interest in the kind and merciful arrangements of Divine providence.

3. The merciful are blessed with the prayers and blessings of the miserable whom they have relieved.

4. They shall be blessed with the public approval of Christ at the last day. Application:

1. Let the exercise of mercy be pressed on all Christs disciples. Cultivate it. Rejoice in all opportunities of doing good.

2. Let the mercy of God to us be highly valued. We need it daily. Only one channel for its communication–through Christ. Only one way to obtain it–through faith in His word.

3. The unmerciful shall have judgment without mercy. What a dreadful portion to the guilty sinner! (J. Burns, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 36. Be ye therefore merciful] Or, compassionate; , from , commiseration, which etymologists derive from to give place, yield, because we readily concede those things which are necessary to them whom we commiserate. As God is ever disposed to give all necessary help and support to those who are miserable, so his followers, being influenced by the same spirit, are easy to be entreated, and are at all times ready to contribute to the uttermost of their power to relieve or remove the miseries of the distressed. A merciful or compassionate man easily forgets injuries; pardons them without being solicited; and does not permit repeated returns of ingratitude to deter him from doing good, even to the unthankful and the unholy. See Clarke on Mt 5:7.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Be ye therefore merciful,…. Tenderhearted, kind, beneficent to all men, friends and foes:

as your Father also is merciful; that is your Father which is in heaven; who is good to all, and his tender mercies are over all his works: nothing is more common in Zohar y, and the Talmud z than to express the Divine Being by no other name, than “the Merciful”;

, “the Merciful said” so, and so; that is, God: and so the Arabians generally begin their books and chapters with these words, “in the name of God, exceeding merciful”, or “the merciful commiserator”: a saying much like to this in the text, is the Targum of Jonathan, on

Le 22:28.

“O my people, the children of “Israel, as your father”,

, “is merciful” in heaven, so be ye merciful on earth.”

y Zohar in Lev. fol. 2. 2. & 9. 4. & 20. 1. & 22. 1. z T. Bab. Moed Katon, fol. 15. 2.

Fuente: John Gill’s Exposition of the Entire Bible

Even as your Father ( ). In Mt 5:48 we have . In both the perfection of the Father is placed as the goal before his children. In neither case is it said that they have reached it.

Fuente: Robertson’s Word Pictures in the New Testament

Merciful [] . See on Jas 5:11.

Fuente: Vincent’s Word Studies in the New Testament

1) “Be ye therefore merciful,” (ginesthe oiktirmones) “You all be compassionate,” show mercy and compassionate concern for others, Eph 4:32; Ga 61; Pro 11:17. For the merciful shall be blessed, Mat 5:7; Mic 6:8. Mercy is one of God’s attributes that is transferable to men.

2) “As your Father also is merciful.” (kathos ho pater humon oiktirmon) “Even as your Father is,” continually exists as compassionate, showing mercy and forbearance every day, not willing that anyone be damned, but that all should come to repentance, 2Pe 3:9; Jer 3:17; Psa 130:7; Psa 3:3; Eph 2:4.

Fuente: Garner-Howes Baptist Commentary

(36) Be ye therefore merciful.The form of the sentence is the same as that of Mat. 5:48, but merciful takes the place of perfect, as being the noblest of the divine attributes, in which all others reach their completeness. The well-known passage in Shakespeare on the quality of mercy, is, perhaps, the best comment on this verse (Merchant of Venice, iv. 1).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

General Attitudes Which Should Result From This Kind of Love (6:36-37).

n Be you merciful, even as your Father is merciful (Luk 6:36).

p And judge not, and you shall not be judged (Luk 6:37 a).

p And condemn not, and you shall not be condemned (Luk 6:37 b),

n Release, and you shall be released (Luk 6:37 c).

Fuente: Commentary Series on the Bible by Peter Pett

“Be you merciful, even as your Father is merciful.

And judge not, and you shall not be judged,

And condemn not, and you shall not be condemned,

Release, and you shall be released.”

Having described acts of mercy Jesus now applies the idea generally. The first command here is ‘be you merciful’, and it relates back to ‘lending never despairing’. To make unrequited loans is a big thing to ask, but it should be possible for one who has received mercy and therefore loves God enough (compare Luk 7:43). Such people should be willing to show mercy, even to a lender who cannot repay his debt. And in return they will receive mercy, for God will abundantly bless their crops (Deu 15:10).

Note the reference to ‘your Father’. Now they are revealing themselves as His sons by their merciful behaviour they can expect Him to bless them, not just as a reward, but because He is their Father.

But the thought of showing mercy in this way leads on to being merciful to all. Being merciful refers to more than just forgiving a monetary debt. It refers to not holding people to account, out of compassion. Then their Father will not hold them to account (Mat 6:14-15). They are therefore not to judge unmercifully, and the result will be that they themselves will not be judged unmercifully. (They may judge righteous judgment in order to help others – Joh 7:24; as in Luk 6:42). The thought is to prevent censoriousness. They are not to condemnatory, but to be forgiving, so that they too may not be condemned (compare Mat 6:14-15). They must remember that they too are sinners. They must leave the condemning to God. (That is not, of course, to prevent them from pointing out that God will condemn in the end). They are ‘to release’, and thus ‘be released’. This may have in mind the ‘year of release’ whose regulations caused the kind of lending which hoped for nothing in return (Deuteronomy 15). They are to carry out the ideas contained in the provisions for the year of release and then they can be sure that God will release them from their debts too.

If this last is the meaning, either Luke read Deuteronomy 15 in a Greek version other than LXX (a good possibility) where ‘release’ was connected with apoluo and not with aphesis, or he changes the term here because aphesis would have been too general to get over the specific point. (In Deuteronomy 15 LXX ‘release’ is aphesis). Otherwise we may translate apoluo here as signifying forgive, which of course is what aphesis also means. Whichever way it is the point is certainly that as we release and forgive others, so will we be forgiven and released. As we forgive others the little that they owe us so will God be able to forgive us the huge amounts that we owe Him.

The Generosity That Should Result From This Kind of Love (Luk 6:38-40).

The ‘release’ just mentioned is the same thing as giving. Indeed it is a kind of giving, for it turns the loan into a gift. Thus Jesus now moves from the particular to the general. Not only are they to release debts but they are to give generously in all things. They are to be open handed like their Father. Then they too will receive bountifully. Elsewhere He puts it simply as, ‘freely you have received, freely give’ (Mat 10:8). On the basis of Luk 6:32-34 this includes giving to those from whom we can expect to receive no return.

Fuente: Commentary Series on the Bible by Peter Pett

The measure of mercifulness:

v. 36. Be ye therefore merciful as your Father also is merciful.

v. 37. Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven;

v. 38. give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

Not only kindness and goodness is enjoined upon the Christians, but also mercy or mercifulness, something of that divine quality which had compassion upon us in Christ, our Savior. This will include refraining from officious judging and condemning of our neighbor, of his person and manner of life. Some forms of judging are enjoined by Scripture, as that of the erring brother, Mat 18:15, that of people in public office under a democratic form of government, and others. But so far as the personal life and transgressions of our neighbor are concerned, we must practice forgiveness if we wish to receive forgiveness. We must give if we hope to receive; the measure of God’s gracious kindness being filled in proportion to our sympathetic compassion: a good measure, pressed down, shaken together, and flowing over the top will be our portion if we practice the kindness whose example we have received so richly in our own lives. The generousness of our own nature and the graciousness of God’s spirit are placed side by side, for our emulation, since the thought of His plenteous redemption should be a spur for us, Psa 130:7. “Where this mercy is not found, there is no faith. For if thy heart is full of faith that thou knowest that thy God has shown Himself thus to thee, with such mercy and goodness, without thy merit and altogether for nothing, while thou wert still His enemy and a child of eternal curse: if thou believest this, thou canst not refrain from showing thyself to thy neighbor in the same manner, and all that for love of God and for the benefit of thy neighbor. See to it, then, that thou make no difference between friend and enemy, worthy and unworthy; for thou seest that all those mentioned here have earned the opposite of our love and goodness. ” “Therefore, if thy brother be a sinner, cover his sins and pray for him. If thou reveal his sin, thou art truly not a child of the merciful Father, for else thou wouldst be merciful like Him. That surely is true, that we cannot show such mercy to our neighbor as God has shown to us, but that is our great wickedness, that we act contrary to mercy; and that is a sure sign that we have no mercy.”

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 6:36-38 . From this exemplar of the divine benignity in general Jesus now passes over (without , see the critical remarks) to the special duty of becoming compassionate ( ) after God’s example ( ), and connects therewith (Luk 6:37 f.) other duties of love with the corresponding Messianic promises. On Luk 6:37 f. comp. Mat 7:1 f.

] set free , Luk 22:68 , Luk 23:16 . The opposite of what is previously forbidden.

. . .] a more explicit explanation of , and a figurative description of the fulness of the Messianic blessedness, , , Theophylact.

] a good, i.e. not scanty or insufficient, but a full measure; among the Rabbins, , see Schoettgen, I. p. 273. Observe the climax of the predicates, in respect of all of which, moreover, it is a measure of dry things that is conceived of even in the case of ., in connection wherewith Bengel incongruously conceives of fluidity. Instead of , Greek writers (Diodorus, Aelian, etc.) have only the form . Instead of , of close packing by means of shaking, Greek writers use . See Lobeck, Pathol. p. 87; Jacobs, ad Anthol. VII. p. 95, XI. p. 70.

] ; , Euthymius Zigabenus. But the context offers no definite subject at all. Hence in general: the persons who give (Khner, II. p. 35 f.). It is not doubtful who they are: the servants who execute the judgment, i.e. the angels, Mat 24:31 . Comp. on Luk 16:9 .

] the gathered fold of the wide upper garment bound together by the girdle, Jer 32:18 ; Isa 65:6 ; Rth 3:15 ; Wetstein and Kypke in loc.

] The identity of the measure; e.g. if your measure is giving, beneficence, the same measure shall be applied in your recompense. The . does not exclude the larger quantity of the contents at the judgment (see what precedes). Theophylact appropriately says: , .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

36 Be ye therefore merciful, as your Father also is merciful.

Ver. 36. See Trapp on “ Mat 5:48 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

36. ] . = Mat 5:48 , which last is the larger description, comprehending in it charity and mercy: see note there.

Luk 6:37 f. = Mat 7:1-2 . The saying is much enriched and expanded here; perhaps it was so uttered by our Lord on some other occasion; for the connexion is very strict in Matt., and would hardly bear this expansion of what is not in that place the leading idea.

Fuente: Henry Alford’s Greek Testament

Luk 6:36-38 . Mercifulness inculcated. God the pattern .

Fuente: The Expositors Greek Testament by Robertson

Luk 6:36 corresponds to Mat 5:48 , which fitly closes the promulgation of the great law of love = be ye therefore perfect, as your Father in heaven is perfect ( vide notes there). Lk. alters the precept both in its expression ( for ), and in its setting , making it begin a new train of thought instead of winding up the previous one = be compassionate ( omitted, [69] [70] [71] [72] , etc.) as, etc. the precepts following being particulars under that general. , imperative, for the future in Mt. : a legitimate substitution, as the perfection inculcated referred to loving enemies, and giving opportunity for setting forth the doctrine of God’s free grace. for Mt.’s , common in Lk. (twenty-eight times), witnessing to editorial revision. .: without , which is implied in the epithet “the Highest” (Luk 6:35 ).

[69] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[70] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[71] Codex Bezae

[72] Codex Regius–eighth century, represents an ancient text, and is often in agreement with and B.

Fuente: The Expositors Greek Testament by Robertson

Be ye = Become ye.

merciful = compassionate. Greek. oiktirmon. Occurs only here and Jam 5:11.

Fuente: Companion Bible Notes, Appendices and Graphics

36.] . = Mat 5:48, which last is the larger description, comprehending in it charity and mercy: see note there.

Luk 6:37 f. = Mat 7:1-2. The saying is much enriched and expanded here; perhaps it was so uttered by our Lord on some other occasion; for the connexion is very strict in Matt., and would hardly bear this expansion of what is not in that place the leading idea.

Fuente: The Greek Testament

Luk 6:36. ) These two verbs differ:[65] 1Pe 1:16.[66]-, merciful) The root of all offices of kindness. [Works of mercy, sparing and giving mercy, are immediately subjoined.-V. g.]

[65] implies that man is to become that which he is not naturally: , that God essentially is merciful.-ED.

[66] Where Rec. Text reads . But ABC Vulg. read , Ye shall be, or be ye, holy. Probably , not , is used there, because no follows , expressing that God is essentially holy: therefore the verb is there used of men, not as strictly referring to them, but with a tacit reference properly to God, who alone is essentially holy, and whose nature we are to try to be partakers of. Transcribers, unable to explain the difficulty of , instead of the usual or , being associated with men, altered accordingly. Bengels principle of testing genuine readings applies, Prstat ardua lectio procliviori.-ED.

Fuente: Gnomon of the New Testament

Mat 5:48, Eph 4:31, Eph 5:1, Eph 5:2, 1Pe 1:15, 1Pe 1:16

Reciprocal: Gen 19:16 – the Lord 2Sa 9:3 – the kindness of God Psa 26:3 – For Psa 112:4 – he is gracious Mic 6:8 – love Mal 1:6 – if then Mat 18:33 – even Mar 12:5 – and him 1Co 13:4 – is kind Heb 13:16 – to do Jam 5:11 – the Lord is 1Jo 3:3 – even

Fuente: The Treasury of Scripture Knowledge

MERCY

Be ye therefore merciful, as your Father also is merciful.

Luk 6:36

That there must be some limitation to the scope of such precepts as those recorded in Luk 6:27-38 we may admit, that the exercise of reason and prudence must come in to limit and restrict them is evident, but how and where are we to draw the line?

I. Our Lord was laying down certain broad principles and general maxims for the guidance of His disciples, the spirit of which was to pervade their whole conduct, and which, though in some cases, if pressed to their literal interpretation, liable to abuse, were yet intended to be acted upon in the lives of Christians. I am to forgive any injury, however deadly, done to myself till seven times, ay, till seventy times seven; to forgo any opportunity of vengeance, to seek the highest good of those who have injured me, to reflect by my love, if it may be, something of Christs love upon them; but if it be a wrong done to the community I am bound by the higher obligation and welfare of the many to remember that justice is, equally with mercy, an essential attribute of the Most High.

II. But is the divine example, so far as it is exhibited to us in Holy Scripture and in Gods dealings with mankind around us, is it really in accordance with the code here set forth for our observance? How do we explain the presence of so much suffering? That there is a mystery of pain which it is not given us wholly to unravel here we must admit, yet in the darkest dispensation of Providence we are not altogether without a ray of light; we can at least trace the purifying effects of such trials. We have not Gods wisdom and knowledge to judge how much of suffering is needed for the education of any human soul, but we are to follow the pattern of His love and mercy in order to know Him better; and that is to be most clearly read in the intercessory prayer of the Lord Jesus at the supreme moment of His own anguish: Father, forgive them. Well may the Apostle bid us be ye kind, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven you; be ye therefore followersimitatorsof God, as dear children.

III. Is it not discouraging to effort to raise a standard which we know it to be impossible for us to reach? Indeed, this were so if we were left to ourselves. But in the Incarnation of the Son of God, and all that flows from it, is our hope and encouragement. He took our nature that we might be partakers of the Divine nature, that by our union with Him that eternal life which He has bestowed upon us may grow on and develop into perfection. And He has provided for us the means of this growth in the ordinances of His Church.

Bishop Macrorie.

(SECOND OUTLINE)

MERCYITS SCOPE AND QUALITY

I. The scope of Christian mercy.In human society, opportunities often occur for obeying the command of the Lord Jesus.

(a) In personal conduct. Christian mercy delights to aid poverty, to relieve pain, to soothe grief, to succour the oppressed, to spare reproach or punishment where there has been offence or injury.

(b) In social institutions and arrangements. Christian mercy has its monuments in schools, asylums, reformatories, hospitals, and missions. In these respects, Christianity is greatly in advance of the most polished pagan society.

II. The quality of Christian mercy. (a) It should be emotional and sympathetic, not hard and mechanical, as if constrained. (b) It should be disinterested. Otherwise it is mere expediency, and perhaps selfishness. We may not be insensible to the reflex influence and good effects of merciful condect.

Fuente: Church Pulpit Commentary

6

To be merciful means to be more lenient toward an offender than his conduct would entitle him to expect, but not to the extent of encouraging him in wrong doing.

Fuente: Combined Bible Commentary