Rather, it is a characteristic quality of God’s personality, his normal way of reacting toward those in need, a facet of his love. (2 Cor. 1:3; 1 John 4:8) He is not like the false gods of the nations, unfeeling, non-compassionate gods. Instead, “Jehovah is gracious and merciful, slow to anger and great in loving-kindness. Jehovah is good to all, and his mercies are over all his works.” (Ps. 145:8, 9; compare Psalm 25:8; 104:14, 15, 20-28; Matthew 5:45-48; Acts 14:15-17.) He is “rich in mercy,” and the wisdom proceeding from him is “full of mercy.” (Eph. 2:4; Jas. 3:17) His Son, who revealed what his Father is like (John 1:18), showed this by his own personality, speech and acts. When crowds came out to hear him, and even before seeing their reaction to what he would say, Jesus was “moved with pity [form of splag·khniʹzo·mai]” because they were “skinned and thrown about like sheep without a shepherd.”—Mark 6:34; Matt. 9:36; compare Matthew 14:14; 15:32.

Mankind’s need

Obviously, mankind’s basic and greatest disability comes from sin, inherited from their forefather Adam. Thus, all are in dire need, in a pitiable state. Jehovah God has acted mercifully toward mankind as a whole by providing the means for them to become free from this great disability and its consequences of sickness and death. (1 Tim. 2:3-6; Titus 3:4-7; 1 John 2:2) As a merciful God, he exercises patience because “he does not desire any to be destroyed but desires all to attain to repentance.” (2 Pet. 3:9) Jehovah is desirous of doing good toward all, prefers this (compare Isaiah 30:18, 19), finds ‘no delight in the death of the wicked,’ and “not out of his own heart has he afflicted or does he grieve the sons of men,” as in the destruction of Judah and Jerusalem. (Ezek. 33:11; Lam. 3:31-33) It is the hardheartedness of persons, their obstinacy and refusal to respond to his graciousness and mercifulness that obliges him to take a different course toward them, causes his mercies to be “shut off” from flowing toward them.—Ps. 77:9; Jer. 13:10, 14; Isa. 13:9; Rom. 2:4-11.

Not to be presumed upon

While Jehovah has great mercy toward those who draw near to him in sincerity, he will by no means exempt from punishment those who are unrepentant and really deserving of punishment. (Ex. 34:6, 7) One cannot presume on God’s mercy; he cannot sin with complete impunity or be exempted from the natural results or outworking of his wrong course of action. (Gal. 6:7, 8; compare Numbers 12:1-3, 9-15; 2 Samuel 12:9-14) Jehovah may mercifully show patience and long-suffering, giving persons the opportunity to correct their wrong course; though manifesting disapproval, he may not completely abandon them but may mercifully continue supplying them a measure of aid and direction. (Compare Nehemiah 9:18, 19, 27-31.) But if they do not respond, his patience has its limits and he withdraws his mercy and acts against them for his own name’s sake.—Isa. 9:17; 63:7-10; Jer. 16:5-13, 21; compare Luke 13:6-9.

Not governed by human standards

It is not up to humans to try to establish their own standards or criteria by which God should show mercy. From his heavenly vantage point, and in harmony with his own good purpose, with his own long-range view of the future, and his ability to read human hearts, he ‘shows mercy to whom he will show mercy.’ (Ex. 33:19; Rom. 9:15-18; compare 2 Kings 13:23; Matthew 20:12-15.) At Romans chapter eleven the apostle discusses God’s display of unparalleled wisdom and mercy in giving an opportunity of entering the heavenly kingdom to the Gentiles. The Gentiles were outside the commonwealth of God’s nation, Israel, and hence previously not the recipients of the mercies resulting from covenant relationship with God, and they also lived in disobedience to God. (Compare Romans 9:24-26; Hosea 2:23.) Paul explains that Israel first had the opportunity, but that they were, for the most part, disobedient. This resulted in opening up the way for Gentiles to become part of the promised “kingdom of priests and a holy nation.” (Ex. 19:5, 6) Paul concludes: “For God has shut them all up together [Jews and Gentiles] in disobedience, that he might show all of them mercy.” Through Christ’s ransom sacrifice, the Adamic sin working in all mankind could be removed for all those exercising faith (including Gentiles), and through his death on the torture stake the curse of the Law could also be removed from those under it (the Jews), so that all could receive mercy. The apostle exclaims: “O the depth of God’s riches and wisdom and knowledge! How unsearchable his judgments are and past tracing out his ways are!”—Rom. 11:30-33; John 3:16; Col. 2:13, 14; Gal. 3:13.

SEEKING GOD’S MERCY

Those desirous of enjoying the flow of God’s mercy must seek him, showing a right heart condition by abandoning their wrong ways and harmful thoughts (Isa. 55:6, 7); they must properly fear him and show appreciation for his righteous precepts (Ps. 103:13; 119:77, 156, 157; Luke 1:50); and if they deviate from the righteous course they have been following, they must not try to cover it over but confess it and manifest genuine contrition and heartfelt sadness. (Ps. 51:1, 17; Prov. 28:13) Another absolute essential is that they themselves must be merciful. Jesus said: “Happy are the merciful, since they will be shown mercy.”—Matt. 5:7.

GIFTS OF MERCY

The Pharisees showed an unmerciful attitude toward others and were rebuked by Jesus with the words: “Go, then, and learn what this means, ‘I want mercy, and not sacrifice.’” (Matt. 9:10-13; 12:1-7; compare Hosea 6:6.) He placed mercy among the weightier matters of the Law. (Matt. 23:23) As noted, while such mercy could embrace judicial clemency, such as the Pharisees might have opportunity to show, perhaps as members of the Sanhedrin, it is not limited to this. More basically it refers to active manifestation of pity or compassion, deeds of mercy.—Compare Deuteronomy 15:7-11.

This mercy might be expressed in material giving. But to count with God it must be properly motivated, not be mere ‘enlightened selfishness.’ (Matt. 6:1-4) Material things were among the “‘gifts of mercy [form of e·le·e·mo·syʹne]” in which Dorcas abounded (Acts 9:36, 39), and doubtless also among those of Cornelius, whose gifts together with his prayers brought a favorable hearing with God. (Acts 10:2, 4, 31) Jesus said the failure of the Pharisees was in not giving “as gifts of mercy the things that are inside.” (Luke 11:41) Thus true mercy must proceed from the heart.

Jesus and his disciples were notable especially for their merciful giving of spiritual gifts of far greater value than material things. (Compare John 6:35; Acts 3:1-8.) Members of the Christian congregation, particularly those acting as ‘shepherds’ therein (1 Pet. 5:1, 2), must cultivate the quality of mercy. Both in material and in spiritual ways their mercy should be exercised “with cheerfulness,” never begrudgingly. (Rom. 12:8) The faith of certain members of the congregation may become weak, causing them to become spiritually ill, even to express doubts. Due to the danger of spiritual death these approach, their fellow Christians are exhorted to maintain the flow of mercy to these and aid them to avoid a destructive end. While continuing to show mercy to some whose actions have not been proper, they will be careful not to fall into temptation themselves, being conscious that they must not only love righteousness but also hate what is bad. Hence their mercy does not imply any condoning of wrong.—Jude 22, 23; compare 1 John 5:16, 17.

MERCY EXULTS TRIUMPHANTLY OVER JUDGMENT

The disciple James states: “For the one that does not practice mercy will have his judgment without mercy. Mercy exults triumphantly over judgment.” (Jas. 2:13) The context shows that he is developing the thoughts expressed earlier as to true worship, including the expression of mercy in caring for those afflicted, and not showing favoritism and discriminating against the poor in favor of the rich. (Jas. 1:27; 2:1-9) His following words also indicate this, as they deal with the needs of brothers “in a naked state and lacking the food sufficient for the day.” (Jas. 2:14-17) Hence, his words correspond with those of Jesus, that it is the merciful who will be shown mercy. (Matt. 5:7; compare Matthew 6:12; 18:32-35.) When brought into judgment by God those who have been merciful, showing pity, compassion, and giving active aid to those in need, will, in turn, be shown mercy by God and thus their mercy will in effect triumph against any adverse judgment that might otherwise be leveled against them. As the Proverb states: “He that is showing favor to the lowly one is lending to Jehovah, and his treatment He will repay to him.” (Prov. 19:17) The point made by James is corroborated by many other texts.—Compare Job 31:16-23, 32; Psalms 37:21, 26; 112:5; Proverbs 14:21; 17:5; 21:13; 28:27; 2 Timothy 1:16, 18; Hebrews 13:16.

THE MERCY OF GOD’S HIGH PRIEST

The book of Hebrews explains why Jesus, as the High Priest far greater than the Aaronic priesthood, had to become a man, suffer and die: “Consequently he was obliged to become like his ‘brothers’ in all respects, that he might become a merciful and faithful high priest in things pertaining to God, in order to offer propitiatory sacrifice for the sins of the people.” Having suffered under test, “he is able to come to the aid of those who are being put to the test.” (Heb. 2:17, 18) Because of having the record of Jesus’ life, his words and deeds, those addressing themselves to God through Jesus can do so with confidence. “For we have as high priest, not one who cannot sympathize with our weaknesses, but one who has been tested in all respects like ourselves, but without sin. Let us, therefore, approach with freeness of speech to the throne of undeserved kindness, that we may obtain mercy and find undeserved kindness for help at the right time.”—Heb. 4:15, 16.

Jesus’ sacrificing his own life was an outstanding act of mercy and love. In his heavenly position as High Priest, he gave evidence of his mercifulness, as in his dealings with Paul (Saul), showing him mercy due to Paul’s ignorance. Paul states: “Nevertheless, the reason why I was shown mercy was that by means of me as the foremost case Christ Jesus might demonstrate all his long-suffering for a sample of those who are going to rest their faith on him for everlasting life.” (1 Tim. 1:13-16) Even as Jesus’ Father, Jehovah God, showed mercy many times to Israel in saving them from their enemies, freeing them from their oppressors, and bringing them into a peaceful, prosperous state, so, too, Christians may have firm hope in the mercy to be expressed through God’s Son. Hence Jude writes: “Keep yourselves in God’s love, while you are waiting for the mercy of our Lord Jesus Christ with everlasting life in view.” (Jude 21) God’s wonderful mercy through Christ encourages true Christians not to give up in their ministry, and to carry it out in an unselfish way.—2 Cor. 4:1, 2.

MERCIFUL TREATMENT OF ANIMALS

Proverbs 12:10 says: “The righteous one is caring for the soul of his domestic animal, but the mercies of the wicked ones are cruel.” Whereas the righteous person knows the needs of his animals and has a feeling for their welfare, the wicked person’s mercies (or “bowels of affection”) are not stirred up by these needs. According to the selfish, unfeeling principles of the world, the treatment of one’s animals is based only on what benefit one might gain from them. What the wicked person would consider adequate care might actually be cruel treatment. (Contrast Genesis 33:12-14.) The righteous person’s concern for his animals finds precedent in God’s own care for them as part of his creation.—Compare Exodus 20:10; Deuteronomy 25:4; 22:4, 6, 7; 11:15; Psalm 104:14, 27; Jonah 4:11.

MERCY AND KINDNESS

Other words closely associated with and frequently used in connection with the terms ra·hhamʹ and eʹle·os are the Hebrew hheʹsedh (Ps. 25:6; 69:16; Jer. 16:5; Lam. 3:22) and the Greek khaʹris (1 Tim. 1:2; Heb. 4:16; 2 John 3), meaning, respectively, loving-kindness (or, loyal love) and undeserved kindness. Hheʹsedh differs from ra·hhamʹ in that it stresses devotion or loyal loving attachment to the object of the kindness, whereas ra·hhamʹ lays emphasis on the tender sympathy or pity felt. Similarly the principal difference between khaʹris and eʹle·os is that khaʹris expresses especially the idea of a free and undeserved gift, thus emphasizing the free-heartedness and generosity of the giver, whereas eʹle·os stresses the merciful response to the needs of those afflicted or disadvantaged. Thus, khaʹris, undeserved kindness, was shown by God to his own Son when he “kindly gave [e·kha·riʹsa·to] him the name that is above every other name.” (Phil. 2:9) This kindness was not motivated by pity but by God’s loving generosity.—See KINDNESS.

MERED

(Meʹred) [rebellion].

A son of Ezrah mentioned in the genealogy of the tribe of Judah. Mered had an Egyptian wife, Bithiah the daughter of Pharaoh, by whom Mered had sons. (1 Chron. 4:1, 17, 18) The “Jewish” wife mentioned in verse 18 may have been another wife of Mered.

MEREMOTH

(Merʹe·moth) [elevations].

1. One of the head priests accompanying Zerubbabel from Babylon to Jerusalem in 537 B.C.E. (Neh. 12:1-7) A priestly paternal house of the next generation is named “Meraioth” and it is possible that Meremoth was its founder. (Neh. 12:15) The names are rather similar as written in Hebrew characters.

2. Son of Urijah and a prominent priest in the days of Ezra and Nehemiah. When Ezra and a Jewish remnant came to Jerusalem from Babylon in 468 B.C.E., Meremoth was among the priests into whose hands they “proceeded to weigh out the silver and the gold and the utensils in the house” of Jehovah. (Ezra 8:31-34) Meremoth was a descendant of Hakkoz, some of whose descendants could not establish their genealogy. (Ezra 2:61, 62) But that the division of the family to which he belonged could verify its lineage is evident, since Meremoth shared in priestly functions. He also took part in doing repair work on Jerusalem’s wall under Nehemiah’s supervision.—Neh. 3:3, 4, 21.

3. A priest, or the forefather of one of those attesting by seal the “trustworthy arrangement” of Nehemiah’s day.—Neh. 9:38–10:5.

4. An Israelite among the “sons of Bani” who had accepted foreign wives but sent them away “along with sons” in Ezra’s day.—Ezra 10:25, 34, 36, 44.

MERES

(Meʹres) [worthy].

One of the seven princes whom Ahasuerus consulted when Vashti disobeyed him.—Esther 1:14; see MEMUCAN.