The New Testament makes clear, specifically in the book of James, that \"the one who has shown no mercy will be judged without mercy. [And] Mercy triumphs over judgment\" (James 2:13). This concise statement is first built up upon the works and parables of Jesus, as for instance seen in the Gospel of Luke. Three major examples clearly highlight that Jesus practices and believes in mercy over judgment.
A grouping of the clearest elaborations of love over justice is detailed in a few key passages in Luke, chapter six. A verse, followed by commentary, is provided:
Jesus said, \"Love your enemies. Do good to those who hate you. Bless those who curse you, and pray for those who insult you.\"(Luke 6:27-28).
Jesus calls his followers to literally help out those who work evil against them. When a person trips someone, that someone should then hold open a door for the evil-doer. Good actions must be made against those that do wrong. Furthermore, when a blasphemer curses others, the others should compliment that person. Prayers should be said for those that hurl insults, asking God to clean up their mouth.
The Son of Man said, “But love ye your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the Highest for he is kind unto the unthankful and to the evil. Be ye therefore merciful as your Father also is merciful”(6:35-36).
Whereas justice would say that a man should be paid back what he has given out, mercy states that a man give up what he has for the well-being of others, not expecting a positive in return. In this system, justice, or the payment for actions, is carried out in Heaven to reward the one who acts benevolently.
Besides these general teachings, two major, popular parables of Jesus display the love of God versus the desires of men for other men to get what they deserve.
Tucked away in Luke, chapter 15, at only seven verses long, the story of the “Lost Sheep” is a powerful and awe-inspiring show of God’s love for the sinner and disdain for those that think they have not sin. Jesus tells of a shepherd who goes off to find a lost sheep while leaving the 99 who never wandered off.
In the same way, God spends his time hunting down spiritual vagabonds, and celebrating over their catch. Logic would seem to say that leaving 99 sheep to be eaten by wolves while going after one is quite inefficient. The one sheep should be given up for the good of the many. Jesus counts each individual as priceless, not giving way to the notion that a poor choice deserves awful consequences.
Another similar parable showcases the love of a father for his wayward son, in the should-be-called-story of “The Loving Father.” Even though his son lived a life of wretched sin, and even had sinful motives for coming back, the father forgave all wrong, just as the Father of Heaven is willing to forgive all misdeeds. The son deserves to be punished, but receives a feast instead.
Scholar Stephen L. Harris aptly describes the overall divide between those that knew they were breaking the Law of God and those that thought they were keeping every jot and tittle:
All the Gospel authors agree that Jesus sought the company of “tax-gatherers and sinners,” a catchall phrase referring to the great mass of people in ancient Palestine who were socially and religiously unacceptable because they did not or could not keep the Torah’s requirements. This “unrespectable” group stood in contrast to the Sadducees, the Pharisees, the scribes, and others who conscientiously observed all Torah regulations in their daily lives” (Harris 201).
Jesus was a reflection of the Father, and thus his careful treatment of mercy and compassion for the “sinners” is the same way that Jehovah deals with men during their time on Earth.
Scholar Daniel J. Harrington shows the magnitude of God’s mercy by elaborating on the parable of “The Loving Father.” He explains that the animal provided for in the banquet is not an everyday animal. Harrington notes, “In contrast to the cattle left to graze on grass, the beast destined for special feasts is stuffed with grain to put on extra weight and tenderness. It is a mark of great esteem to spend this valuable possession for a celebration”(Harrington 238). God not only doesn’t punish a sinner coming to repentance, but celebrates that person’s conversion.
Many readers of the Bible see the God of the Old Testament as cruel and torturous in his justice, while seeing Jesus as all lovey-dovey. One must remember that many great acts of mercy, for example the freeing of the Hebrews from the Egyptians, takes place by the hand of the Father. Furthermore, Jesus is the manifestation of God that most fully elaborates on the extreme concept of eternal Hell, much ‘crueler’ than the temporary punishments of Yahweh.
Weighing all the evidence from the whole Bible, and from Luke in particular, a clear vision of God is a kind, tender caretaker emerges. We can, just as Jesus did, call God, ‘Abba’ (daddy), for God loves with the spirit of the law, and not just the letter.
Works Cited
Harrington, Daniel J. Gospel of Luke. Collegeville, Minn: Liturgical P, 1991.
Harris, Stephen L. The New Testament: A Student's Introduction. 6th ed. New York: McGraw Hill, 2009.
Hendrickson. The Holy Bible King James Version, Black, Imitation Leather, Gift & Award (Bible Kjv). New York: Hendrickson, 2006.
A grouping of the clearest elaborations of love over justice is detailed in a few key passages in Luke, chapter six. A verse, followed by commentary, is provided:
Jesus said, \"Love your enemies. Do good to those who hate you. Bless those who curse you, and pray for those who insult you.\"(Luke 6:27-28).
Jesus calls his followers to literally help out those who work evil against them. When a person trips someone, that someone should then hold open a door for the evil-doer. Good actions must be made against those that do wrong. Furthermore, when a blasphemer curses others, the others should compliment that person. Prayers should be said for those that hurl insults, asking God to clean up their mouth.
The Son of Man said, “But love ye your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the Highest for he is kind unto the unthankful and to the evil. Be ye therefore merciful as your Father also is merciful”(6:35-36).
Whereas justice would say that a man should be paid back what he has given out, mercy states that a man give up what he has for the well-being of others, not expecting a positive in return. In this system, justice, or the payment for actions, is carried out in Heaven to reward the one who acts benevolently.
Besides these general teachings, two major, popular parables of Jesus display the love of God versus the desires of men for other men to get what they deserve.
Tucked away in Luke, chapter 15, at only seven verses long, the story of the “Lost Sheep” is a powerful and awe-inspiring show of God’s love for the sinner and disdain for those that think they have not sin. Jesus tells of a shepherd who goes off to find a lost sheep while leaving the 99 who never wandered off.
In the same way, God spends his time hunting down spiritual vagabonds, and celebrating over their catch. Logic would seem to say that leaving 99 sheep to be eaten by wolves while going after one is quite inefficient. The one sheep should be given up for the good of the many. Jesus counts each individual as priceless, not giving way to the notion that a poor choice deserves awful consequences.
Another similar parable showcases the love of a father for his wayward son, in the should-be-called-story of “The Loving Father.” Even though his son lived a life of wretched sin, and even had sinful motives for coming back, the father forgave all wrong, just as the Father of Heaven is willing to forgive all misdeeds. The son deserves to be punished, but receives a feast instead.
Scholar Stephen L. Harris aptly describes the overall divide between those that knew they were breaking the Law of God and those that thought they were keeping every jot and tittle:
All the Gospel authors agree that Jesus sought the company of “tax-gatherers and sinners,” a catchall phrase referring to the great mass of people in ancient Palestine who were socially and religiously unacceptable because they did not or could not keep the Torah’s requirements. This “unrespectable” group stood in contrast to the Sadducees, the Pharisees, the scribes, and others who conscientiously observed all Torah regulations in their daily lives” (Harris 201).
Jesus was a reflection of the Father, and thus his careful treatment of mercy and compassion for the “sinners” is the same way that Jehovah deals with men during their time on Earth.
Scholar Daniel J. Harrington shows the magnitude of God’s mercy by elaborating on the parable of “The Loving Father.” He explains that the animal provided for in the banquet is not an everyday animal. Harrington notes, “In contrast to the cattle left to graze on grass, the beast destined for special feasts is stuffed with grain to put on extra weight and tenderness. It is a mark of great esteem to spend this valuable possession for a celebration”(Harrington 238). God not only doesn’t punish a sinner coming to repentance, but celebrates that person’s conversion.
Many readers of the Bible see the God of the Old Testament as cruel and torturous in his justice, while seeing Jesus as all lovey-dovey. One must remember that many great acts of mercy, for example the freeing of the Hebrews from the Egyptians, takes place by the hand of the Father. Furthermore, Jesus is the manifestation of God that most fully elaborates on the extreme concept of eternal Hell, much ‘crueler’ than the temporary punishments of Yahweh.
Weighing all the evidence from the whole Bible, and from Luke in particular, a clear vision of God is a kind, tender caretaker emerges. We can, just as Jesus did, call God, ‘Abba’ (daddy), for God loves with the spirit of the law, and not just the letter.
Works Cited
Harrington, Daniel J. Gospel of Luke. Collegeville, Minn: Liturgical P, 1991.
Harris, Stephen L. The New Testament: A Student's Introduction. 6th ed. New York: McGraw Hill, 2009.
Hendrickson. The Holy Bible King James Version, Black, Imitation Leather, Gift & Award (Bible Kjv). New York: Hendrickson, 2006.
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