Pity Compassion
Pity Compassion
The noun pity occurs only once in the AV_ of the NT (Mat 18:33, RV_ mercy), and once in RV_ (Jam 5:11). The adjective pitiful occurs in AV_ (Jam 5:11; 1Pe 3:8, RV_ tender-hearted). The Greek equivalents for these words are (), , . The word compassion is of much more frequent occurrence, being represented in the following 21 passages of the two versions: Mat 9:36; Mat 14:14; Mat 15:32; Mat 18:27; Mat 20:34, Mar 1:41; Mar 5:19 (RV_ mercy) Mar 6:34, Mar 8:2, Mar 9:22, Luk 7:13; Luk 10:33; Luk 15:20, Rom 9:15, Php 2:1 (AV_ mercies), Col 3:12 (AV_ mercies), Heb 5:2 (RV_ bear gently) Heb 10:28 (AV_ mercy) Heb 10:34, 1Jn 3:17 (AV_ bowels), Jud 1:22 (RV_ mercy). The adjective form compassionate occurs in 1Pe 3:8 (AV_ having compassion). The Greek words corresponding to these are , , , , (), , . It should be noted that the noun is found in the original with different translations in the following cases: Luk 1:78 (tender mercy), 2Co 6:12 (AV_ bowels, RV_ affections), Php 1:8 (AV_ bowels, RV_ tender mercies), Phm 1:7; Phm 1:12; Phm 1:20 (AV_ bowels, RV_ heart). The noun occurs in Rom 12:1 (mercies), 2Co 1:3 (mercies), the adjective in Jam 5:11 (RV_ merciful, AV_ of tender mercy). and occur numerous times with the standing translation to have mercy, mercy. occurs in Heb 4:15 (to be touched with the feeling of).
Of these several Greek words may be left out of account, since in the one passage where it occurs (Heb 5:2) it has nothing to do with compassion. It signifies literally to have a medium-emotion. While this may be in contrast to utter lack of sympathy, the context in our passage compels us to understand it in contrast to excess of indignation against sin. Hence RV_ has the correct rendering who can bear gently, whereas AV_, who can have compassion, translates the word as if it were equivalent to .
The other words are distinguished in their meaning as follows: is from = the viscera nobilia of the chest (heart, lungs, liver, spleen). This word denoted in classical Greek the seat of all violent passions, and the passions themselves, but the Hebrew for which the LXX_ is the equivalent, stands only sensu bono for the seat of the tender affections and then for the affections themselves. Both in classical and in biblical Greek, therefore, covers more than compassion. Tittmann (de Synonymis in Novo Testamento, p. 68) is quite correct in claiming this wider sense for Luk 1:78 and Col 3:12, where is the generic concept, which is more specifically determined by the genitives and . We may add Php 2:1, where and are co-ordinated (bowels and mercies). is also used in a general sense in 2Co 6:12; 2Co 7:15, Phm 1:7; Phm 1:12; Phm 1:20. The verb seems to be a coinage of the later Greek. It does not even occur in the LXX_ except in the active form in 2Ma 6:8 = to eat the inwards. Its specific sense in the NT is that of a strong inward movement of sympathetic feeling aroused by the sight of misery. The notion of intentness upon affording relief remains in the background, much more so than in . From this strong emotional colouring of the word is to be explained the fact that in the Gospels it does not occur in the appeals addressed by suffering persons or their friends to Jesus, except in Mar 9:22, where the critical nature of the case necessitates an appeal to the profoundest compassion of Jesus. In ordinary cases the appeal naturally employs the word in which the impulse to help is most clearly connoted, and this is . To express the strength and inward character of the feeling the English versions often render to be moved with compassion, but neither AV_ nor RV_ consistently (cf. the two versions in Mat 20:34 and Mar 6:34). The verb is predicated both of God (Jesus) and of man. Its object is not merely physical but also spiritual distress (cf. Mar 6:34, Mat 9:36 with Mat 14:14). and are distinguished from by the implication of the intent to help. The same difference exists between and the latter being the word that in classical Greek comes closest to . So far as the element of feeling is concerned, both and are stronger words than . is connected with and and denotes such sympathetic feeling as seeks expression in tears and lamentation. On the other hand, , being connected with , , is the stronger word, so far as the impulse and readiness to afford relief require expression. A criminal begs of his judge, whereas hopeless suffering can be the object of (cf. Grimm-Thayer_2, 1890, p. 203). This is, however, a valid distinction between and for classical Greek only. In biblical Greek it scarcely holds true that carries no implication of the intent to help. In the LXX_ it is not seldom equivalent to in this respect (cf. Psa 102:13-14). For the NT is almost a negligible quantity, the verb occurring only in Rom 9:15 (= Exo 33:19). It is there predicated of God; the adjective occurs of men in Luk 6:36, of God in Jam 5:11.
That , notwithstanding its strong practical connotation, has none the less a rich ideal content appears from its frequent equivalence to , lovingkindness. It is not bare pity aroused by the sight of misery, but has a background of antecedent love and affection. In this respect it also differs from , which in the LXX_ stands usually for . This feature is of importance soteriologically. Trench (Synonyms of the NT9, pp. 166-171) represents the as preceding the in the movement of the Divine mind towards the sinner, whereas in the order of manifestation the would come first. This overlooks the association of with . The word was not colourless but had acquired from the sense of pity inspired by affection. Inasmuch as the same element of affection is present in likewise, the latter also can be said to underlie the (cf. Eph 2:4 : God is rich in ). The order in the epistolary salutations ( ) is therefore not merely the order of manifestation, but also a reflex of the order in the Divine mind (1Ti 1:2, 2Ti 1:2, 2Jn 1:3). As in the case of so with , the exciting cause can be spiritual distress as well as physical. Heine (Synonymik des neutest. Griechisch, p. 82) observes that cannot have reference to sin. It would be more accurate to say that has no reference to sin as such, but can have reference to sin in its aspect of misery, as is proved by Mat 5:7 (, eschatologically) 18:33 (with parabolic allusion to Gods forgiveness), Rom 9:15-16; Rom 9:18; Rom 11:30-32, 2Co 4:1, 1Ti 1:13; 1Ti 1:18; 1Pe 2:10. Particularly in the Epistle to the Hebrews the sympathy of Christ has primary reference not to the suffering of believers in itself, but to the suffering in its moral aspect as exposing to temptation, whence also its first effect is the shielding from sin or the propitiation of sin: Heb 2:17-18 (a merciful high priest to propitiate the sins of the people) Heb 4:15-16 (that we may obtain mercy and grace) Heb 5:8-9 (sympathetic appreciation of the nature of obedience on Christs part for the benefit of those who have to obey). Wherever is applied to spiritual salvation the aspect of sin as misery inevitably enters into the conception, and with this the further idea of the unworthiness of the recipient and the gracious character of the Divine mercy. It is perhaps different, as regards the latter element, in the miracles of the Gospels. Here the question may be raised, whether the regular translation by mercy does not unduly suggest the moral unworthiness of those who were helped, and whether pity would not more faithfully reproduce the associations of the original.
Literature.-Cremer-Kgel, Bibl.-theol. Wrterbuch der neutest. Grzitt 10, 1912 ff., pp. 420-423; J. A. H. Tittmann, De Synonymis in Novo Testamento, 1829-32, i. 68-72; R. C. Trench, NT Synonyms9, 1880, pp. 166-171, 393; J. H. H. Schmidt, Handbuch der lat. und griech. Synonymik, 1889, pp. 750-755; G. Heine, Synonymik des neutest. Griechisch, 1898, p. 82; B. B. Warfield, The Emotional Life of our Lord, in PriNoeton Biblical and Theological Studies, 1912, pp. 40-45.
Geerhardus Vos.