Imitating God's Attribute of Mercy in Human Relationships
Imitating God's Attribute of Mercy in Human Relationships
The biblical concept of mercy is deeply intertwined with the character of God, who is described as "rich in mercy" [10]. This attribute is exemplified in various biblical passages, such as Psalms 85:10, which states, "Mercy and truth meet together. Righteousness and peace have kissed each other" [1]. The call to imitate God's mercy is explicit in Ephesians 4:32 and 5:1-2, where believers are exhorted to "be kind and tenderhearted to one another, forgiving each other just as in Christ God forgave you. Be ye therefore imitators of God, as beloved children" [2, 4].
The early Church Fathers emphasized the importance of imitating God's mercy. John Chrysostom, in his homilies on Ephesians, notes that being merciful is a key aspect of being like God and is more than human; it is a divine attribute [4]. Tertullian also highlights that God's mercy is a fundamental aspect of His character and that believers should strive to emulate this [6].
The exercise of mercy is not limited to specific contexts but is a broad principle that encompasses various relationships. Torrey's Topical Textbook lists numerous examples of showing mercy, including towards the afflicted, the chastened, enemies, the poor, and the weak [3]. The biblical basis for these actions is found in passages such as Matthew 5:7, which states that the merciful will receive mercy.
The motivation for showing mercy is rooted in God's character and actions. According to Aquinas, mercy is especially attributed to God as seen in its effect, and believers should follow this example [7]. Augustine also emphasizes that God's mercy is a fundamental aspect of His nature and that it is through His mercy that believers are enabled to show mercy to others [8].
In practice, imitating God's mercy involves forgiving others, being kind, and showing compassion. The Nonconformist/Puritan tradition, as represented by Matthew Henry, interprets Ephesians 5:1 as a call to be "followers of God" by imitating His mercy and love [5]. This involves conforming oneself to God's character as revealed in Scripture.
The diverse Christian traditions represented in the sources converge on the importance of mercy as a divine attribute that believers are called to imitate. The Eastern Orthodox tradition, through the writings of John Chrysostom, emphasizes the role of mercy in making one like unto God [9]. The Baptist/Reformed tradition, as seen in John Gill's commentary on Ephesians, highlights God's richness in mercy as a motivation for believers to show mercy to others [10].
Sources
- Psalms “Mercy and truth meet together. Righteousness and peace have kissed each other. -- Psalms 85:10”
- Ephesians “Ephesians 4:32 (BSB) — Be kind and tenderhearted to one another, forgiving each other just as in Christ God forgave you.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Homily XVII. Ephesians iv. 32 and v. 1, 2 “And be ye kind one to another, tender hearted, forgiving each other, even as God also in Christ forgave you. Be ye therefore imitators of God, as beloved children; and walk in love, even as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God for an odor of a sweet smell.” The events which are past have greater force than those which are yet to come, and appear to be both more wonderful and more convincing. And hence accordingly Paul founds his exhortatio”
- Ephesians (Nonconformist/Puritan) “Matthew Henry on Ephesians 5:1: Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;" for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themsel”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP.III.--JESUS CHRIST IN HIS INCARNATION AND WORK A MORE IMITABLE EXAMPLE THEREOF. (part 2): of Mercy. I pass by in silence (the fact) that He is crucified, for this was the end for which He had come; yet had the death which must be undergone need of contumelies likewise?[8] Nay, but, when about to depart, He wished to be sated with the pleasure of patience. He is spitted on, scourged, derided, clad foully, more foully crowned. Wondrous is the faith of equanimity! He who had set before Him the concealing of Himself in man's shape, imitated nought of man's impatience !”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Justice and Mercy of God, Art. 3: Article: Whether mercy can be attributed to God? I answer that, Mercy is especially to be attributed to God, as seen in its effect, but not as an affection of passion. In proof of which it must be considered that a person is said to be merciful [misericors], as being, so to speak, sorrowful at heart [miserum cor]; being affected with sorrow at the misery of another as though it were his own. Hence it follows that he endeavors to dispel the misery of this other, as if it were his; and this is the effect of”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — TO CONSENTIUS: AGAINST LYING. (part 35): are proposed to us examples of lying, either they are not lies, but are thought to be so while they are not understood; or, if lies they be, they are not meet to be imitated, because they cannot be just. 32. But, as for that which is written, that God did good to the Hebrew midwives, and to Rahab the harlot of Jericho,[6] this was not because they lied, but because they were merciful to God's people. That therefore which was rewarded in them was, not their deceit, but their benevolence; benignity of mind, n”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: on to the other. This is the dignity of Christ’s disciples. Those crucified Him, when He had come for the very purpose of doing them good; His disciples they scourged; and after all this, He admits them to the same honor with His disciples, making them equally partakers of His gifts. I beseech you, let us be imitators of Christ: in this regard it is possible to imitate Him: this makes a man like unto God: this is more than human. Let us hold fast to Mercy: she is the schoolmistress and teacher of that higher Wisdom. He that has learnt to show mercy t”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 2:4: But God, who is rich in mercy,.... Mercy is a perfection of the divine nature, and is essential to God; and may be considered with respect to the objects of it, either as general, extending to all men in a providential way; or as special, reaching only to some in a way of grace; for though mercy is his nature, yet the display and exertion of it towards any object, is the act of his will; and special mercy, with all the blessings and benefits of it, is only exhibited in Christ Jesus: and God is said to be "rich" in it, because he is free and liberal in dispensing it,”