Hesed Is Shown or From Whom It Is Expected and So It Lies in The Realm of Interpersonal

‘Mercy’ in the Bible
“Blessed are the merciful, for they will receive mercy” (Mt 5,7). Being at the
threshold of the Great Jubilee Year of Mercy, it is pertinent to reflect over the concept of
mercy in the Bible. The term ‘mercy’ (eleos in Greek) together with its derivates is found 78
times in the New Testament. The New Testament concept of mercy is deeply rooted in two
Hebrew terms hesed (245 times meaning ‘goodness,’ ‘kindness,’ ‘loving kindness,’ or
‘mercy’), and rahamim (39 times meaning ‘compassion’ or ‘mercy’). Hesed in the Bible is
found in both human and divine realms and it is always active, social and enduring. It
designates not just an attitude, but also the act that emerges from this attitude. It is an act that
preserves and promotes life. It is intervention on behalf of someone suffering misfortune or
distress. It pursues what is good and not what is evil. So many times we can find the
expression “do kindness/goodness” in the OT (e.g., Gen 19,19; 20,13; 40,14; 47,29; Josh
2,12; 1Sam 20,8; Jer 9,24; 32,18; etc.). Hesed is also something that belongs to the sphere of
human interaction and therefore social in nature. There is always some one else to whom
hesed is shown or from whom it is expected and so it lies in the realm of interpersonal
relations. This is done primarily between wife and husband (Gen 20,13), father and
son/family (Gen 24,49; 47,29; Ruth 1,8), friends (1Sam 20,8.14; 2Sam 9,1.3.7; 10,2), host
and guest (Gen 21,23), and those who have formed a relationship based on unexpected acts of
kindness (Gen 40,14; Judg 1,24; 8,35). Hesed is characterized by its enduring nature; the
society requires enduring and reliable kindness as an essential element of its protective
function.
When it come to the divine realm, besides individual and group, entire people of Israel
is recipient of God’s mercy. His kindness is an act of strength; in his kindness God led and
guided Israel (Ex 15,13; Isa 63,7). Since the desert period, he has loved them with an
everlasting love (Jer 31,3). The fathers did not see his kindness and rebelled (Ps 106,7), but he
relented according to his kindness (Num 14,9; Ps 106,45). The knowledge that after the
judgment a new beginning will be given to Israel through the kindness of Yahweh is
determinative for the prophecy in Israel (Isa 54,8.10; Hos 2,19; Lam 3,22.32). The prophets
also knew that God’s mercy involves mutuality and so they asked to show mercy to others
(Hos 10,12; 12,6; Mic 6,8; Zech 7,9). The Mercy of God does not depart from Israel (Isa
54,10); it follows the worshipper (Ps 23,6); it preserves (Ps 40,11; 62,7); it has no end (Ps
77,8). The mercy of the Lord, however, is not reserved for Israel alone. He has revealed his
kindness for all the nations to see it in the history of Israel (Ps 98,3; 117,2). His kindness fills
the whole earth (Ps 33,5; 119,64). It is eternal (Ps 25,6; Isa 54,8) and endures forever (Ps
106,1; 107,1; 117,2) just as the covenant he has made with his people (1Kings 8,23; Deut
7,9.12; Neh 1,5; Ps 89,28; 106,45; 9,32; Dan 9,4).
God so loved the world that he sent his only Son who became flesh and lived among
us so that everyone who believes in him may not perish but may have eternal life (Jn 1,24;
3,16). It is the Son who revealed to us the Father, the Eternal Mercy (Jn 14,9) and he has
taught us “be merciful, just as his Father is merciful” (Lk 6,36). Jesus himself was merciful
and felt compassion for the needy (Mt 9,36; 14,14; 15,32; 20,34; Mk 1,41; Mk 6,34; Mk 8,2;
Lk 7,13; cf. Mt 18,27; Lk 10,33; 15,20). He could not be but so, because he taught with
authority (Mt 7,29). The ultimate manifestation of mercy of the Son of God was the
institution of the Eucharist (Mt 26,26-29; Mk 14,22-25; Lk 22,15-20) and its realization on
the cross (Mt 27,45-54; Mk 15,33-39; Lk 23,44-48; Jn 19,28-30). He still makes his mercy
available to us through his empowering presence whenever and wherever we gather together
in his name (Mt 18,20) and in all our attempts to make disciples for him (Mt 28,20).
Particularly it is to be reiterated that the mercy we experience in the Son is always active,
social and enduring. It is the fulfillment and completion of the mercy revealed in the Old
Testament.
Jesus says: “Go and learn what this means, ‘I desire mercy, not sacrifice’” (Mt 9,13;
cf. 12,7; 23,23; Lk 10,37). The mercy of the Father, the Son and the Holy Spirit envelops and
protects us whenever we participate in the sacraments, especially in the sacrament of
reconciliation and the Holy Eucharist. Let this Great Jubilee Year of Mercy an occasion to
experience the divine mercy especially through these sacraments and communicate this
experience wherever we are. “Charity begins at home,” so is also mercy. The failure to ‘give
and take mercy’ at home may paralyze one’s capacity to be compassionate in the community.
Being nurses, “the angels of the Lord,” let us stretch our hands to communicate the DIVINE
MERCY to all whom we meet and interact with in this Year of Mercy.
Fr. Paul Kunjanayil MCBS

Studium Biblicum Franciscanum
Jerusalem

Hesed Is Shown or From Whom It Is Expected and So It Lies in The Realm of Interpersonal

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‘Mercy’ in the Bible

Fr. Paul Kunjanayil MCBS

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