Jesus was urging us to be merciful

JESUS WAS URGING US TO BE MERCIFUL
EDITED BY GLENN PEASE
Luke 6:36 36Be merciful, just as your Father is
merciful.
BIBLEHUB RESOURCES
Be ye therefore merciful, as your Father also is merciful.
Luke 6:36
The blessing of mercy
H. J. Wilmot-Buxton, M. A.
"Mercy" is the one greatcry of human nature. We dare not ask for justice, we
can only plead for mercy. We, who want so much mercy from God, must learn
to show mercy to our fellow-men. How can we look to Him for mercy if we
never show mercy, how can we ask forgivenessunless we forgive? Think of
some of the ways in which we can show mercy.
1. We must show mercy and loving-kindness, practically, by deeds, not words.
2. We can show mercy by for. giving those who injure us. Few things are more
talkedof, and less practised, than the duty of forgiveness.

3. Mercyever brings its sweetreward. Every actof loving-kindness comes
back to us with abundant interest. Once a farmer, out on the westernprairies
of America, started for a distant town, to receive some money due to him. As
he left his house, his only child, a little girl, clung lovingly to him, and
reminded him of his promise to bring her home a present. Late on the same
night the farmer left the town on his wayhome. The night was very dark and
stormy, and he was yet far from his home, and in the wildest part of the road,
when he heard the cry of a child. The farmer thought that it might be the
device of some robber, as he was knownto carry money with him. He was
wearyand wet with his journey, and inclined to hastenon, but againthe cry
reachedhim. The farmer determined that whateverhappened he must search
for the child, if child there were. Groping in the darkness, atlast he found a
little figure, drenched with rain, and shivering with cold. Wrapping his cloak
about the child, he rode homewards as fast as possible, but when he reached
his house, he found it full of neighbours, standing round his weeping wife. One
said to another, "Do not tell him, it will drive him mad." Then the farmer set
down his bundle, and his wife with a cry of joy saw that it was their own lost
child. The little one had setforth to meet her father, and had missed her way.
The man had, without knowing it, savedhis own daughter.
(H. J. Wilmot-Buxton, M. A.)
Imitation of the mercy of God
James Biddoch, M. A.
What can be a more endearing motive to the mind of man, than to propose to
him a resemblance to the most high God; to urge the conduct of the Fatherof
the universe, as an example for his imitation.
1. The first excellence in the mercy of God which will naturally occurto our
thoughts, as deserving our imitation, is its entire disinterestedness andperfect
liberality. Our goodness, therefore, must be void of selfish and earthly
motives.

2. Its universality. We must endeavourto do all the goodwe can to all around
us, neither slighting the ignorant, nor despising the mean and indigent, nor
abandoning the vicious and unworthy in their distress.(1)Although our mercy
may and ought to be universal in will and intention, yet, in consequence ofour
little power, it must be very limited in reality and in effect(2 Corinthians
8:12).(2) This example of the unconfined extent of the Divine mercy does not
hinder us from having a more particular regard to certain persons, and
peculiar situations of distress (Galatians 6:10).
3. Its unwearied perseverance.Let us, like God, be "not weary in well-doing."
4. Its long-suffering patience.
5. Its readiness and willingness to forgive.
(James Biddoch, M. A.)
Practicalmanifestations ofmercy
E. H. Chapin, D. D.
In how many thousand instances does a man hold in his own hands the power
of manifesting this blessedquality of mercy! You are an employer; there is
some boy in your employment who commits his first transgression, perhaps
not really conscious ofthe evil that he does. Perhaps in an unguarded moment
he takes from you something that belongs to you. You do not injure societyby
exercising mercy towards that boy. How often is it the case that your judicious
act of mercy, tempered by justice, has been the means of saving that boy from
open exposure, from public punishment; how often it is the salvationof that

boy! Do you suppose that it is justice in that case thatthe penalty of the law
shall brand him — that he shall be marked as a criminal, that he shall be self-
degraded? This is an instance which men of business will tell me often occurs,
and canthere be any doubt as to what justice is in that case? So I say, when a
man's reputation lies at our mercy, we are bound to make all the allowance we
can for his action. If he does a foolish thing, let us be disposed, as far as
possible, to make allowance, to think what may have been the peculiar
circumstances under which he did it. We are all calledupon to exercise this
prerogative of mercy, and that in innumerable forms.
(E. H. Chapin, D. D.)
Gospelfor the fourth Sunday after Trinity
Homiletic Quarterly.
I. WE ARE INCITED TO IMITATION-OF OUR HEAVENLY FATHER.
We are His children, and children ought to resemble their parents (Ephesians
5:1, R.V.)
II. AN APPEAL IS MADE TO OUR SELF-INTEREST. It is a principle of the
Divine administration that the standard you apply to others shall be applied
to you.
III. OUR LORD SUGGESTS THE WAY IN WHICH WE MAY HOPE TO
PASS RIGHTEOUS JUDGMENTSUPON OTHERS. Bybeing first jealous
and severe judges of ourselves.
(Homiletic Quarterly.)
Man a child of mercy
Crittenden.

When God, in His eternal counsel, conceivedthe thought of man's creation,
He called to Him the three ministers who wait constantlyupon His throne —
Justice, Truth, and Mercy — and thus addressedthem: "Shallwe make
man?" Then said Justice, "O God! make him not: for he will trample upon
Thy laws." Truth made answeralso, "O God! make him not, for he will
pollute Thy sanctuaries." ButMercy, dropping upon her knees, andlooking
up through her tears, exclaimed, "O God! make him. I will watchover him
with my care through all the dark paths which he may have to tread." Then
God made man, and saidto him, "O man! thou art the child of Mercy: go and
deal with thy brother."
(Crittenden.)
A condition of receiving mercy
Handbook to Scripture Doctrines.
Being sent for by a slave-holderwho was seriouslyunwell, to pray with him,
Father Cravenapproachedhis bedside and inquired if he had in his will
bequeathed liberty to his slaves? "No,"saidthe slave-holder, "I have
bequeathed them to my children." "Then," saidFather Craven, "prayer will
be of no avail — God will not show mercy to these who show none to their
fellow-men." So he bade him farewell. Soonafter a secondmessagewas sent
for FatherCraven to visit the slave-holderand pray with him. He went and
askedthe slave-holderif he had emancipated his slaves? "Yes,"saidthe slave-
holder, "I have now emancipated them by my will. Will you pray for me?"
"Certainly," said the goodman, and he knelt down and commended to God
the soulof the sufferer, who seemednearhis end. Father Craven agreedwith
John Jay, a leader in the American revolution, who said, "Till America comes
into the measure (of abolition) her prayers to heaven will be impious."
(Handbook to Scripture Doctrines.)
An all-availing plea

A minister belonging to the Calvinistic Methodists, in a country town, had
taught his little boy, who is in his secondyear, eachnight before going to
sleep, to repeatthe prayer: "Godbe merciful to me a sinner." The other
Sabbath, while the minister had gone to preachto a village congregation, the
child upset the inkstand, and was told his father would whip him for the
accident. The minister had no soonerreturned, than the child climbed his
knee, and putting his mouth close to the father's ear, softly whispered:"Be
merciful to me, a sinner, papa." Movedby the ingenuity of the plea, the father
kissedhis boy, and could not find it in his heart to chide or correctthe bright
little fellow.
Importance of mercy
The Dictionary of Illustrations.
Mercy is in the air which we breathe, the daily light which shines upon us, the
gracious rain of God's inheritance. It is the public spring for all the thirsty,
the common hospital for all the needy. All the streets of the church are paved
with these stones. Whatwould become of the children, if there were not these
breasts of consolation? Itis mercy that takes us out of the womb, feeds us in
the days of our pilgrimage, furnishes us with spiritual provision, closesour
eyes in peace, and translates us to a secure resting-place. Itis the first
petitioner's suit, and the first believer's article, the contemplationof Enoch,
the confidence of Abraham, the burden of the prophetic songs, and the glory
of all the apostles, the plea of the penitent, the ecstasies ofthe reconciled, the
believer's hosannah, the angel's hallelujah. Ordinances, oracles,altars,
pulpits, the gates ofthe grave, and the gates ofheaven, do all depend upon
mercy. It is the loadstarof the wandering, the ransom of the captive, the
antidote of the tempted, the prophet of the living, and the effectualcomfort of
the dying: there would not be one regenerate saintupon earth, nor one
glorified saint in heaven, if it were not for mercy.
(The Dictionary of Illustrations.)
Mercy reciprocated

— The Marshall D'Armont, having taken Crodon, ordered every Spaniard
found in the garrisonto be put to death. Though it was death to disobey
orders, an Englishsoldier ventured to save a Spaniard. He was arraignedfor
the offence, confessedthe fact, and declaredhimself ready to suffer death if
they would save the life of the Spaniard. Surprised at the request, they
inquired why he was so much interested. "Because," repliedhe, "in a similar
situation, he once savedmy life." The marshall was so greatlypleased, that he
granted him pardon, and savedthe Spaniard's life as well.
Provisionfor mercy
Abraham Lincoln's doorkeeperhad standing orders from him, that no matter
how greatmight be the throng, if either senators orrepresentatives had to
wait, or to be turned away without an audience, he must see, before the day
closed, everymessengerwho came to him with a petition for the saving of life.
The law of love
W. R. Clark, M. A.
All that is really goodis the outcome of the law of love, and its first result and
inseparable companion is mercy.
I. FORBEAR.
1. A passionfor judging others seems to exist in men. Every one, however
backwardto amend himself, is ready to correctothers. The origin of this spirit
is too clear. Deepin man's native selfishness.Exalts self, depressesothers.
2. Are we never, then, to judge?(1)One cannot help forming opinions. It
would be indicative of a perverted conscienceto regardall with equal
complacency. Yes, but this is different from the glad readiness to judge.(2)
Sometimes needful to speak as wellas to judge. But not in a censorious spirit,
or overbearing tone.(3) The example of Jesus is the solution of the difficulty.

Reprove only when needful. Then in righteous indignation, or in sorrowful
rebuke.
II. FORGIVE.
1. Revenge is as natural to man as passing judgment.
2. Often as false and hypocritical, hiding itself under similar disguises.
3. Its root is ultimately the same. Selfishness — contradiction of the law of
love.
4. Consequentlycondemned by example and spirit of Christ. His forgiving
mercy was habitual, ready, cordial.
III. GIVE. The more active side of mercy. Opposedto bargaining or exchange
— no thought of return. An evidence of sonship of God. When we are
merciful, we come nearestto the Divine perfection.
(W. R. Clark, M. A.)
Mercy
J. Blair, D. D.
I. ITS ACTS.

1. Consideration.
2. Compassion.
3. Prayer.
4. Helpfulness, according to the need of the object.
II. ITS OBJECTS.Our neighbour.
1. Erring (James 5:19, 20).
2. Offending.
3. Under persecution.
4. In want.
5. In sickness.
6. In misfortune by the loss of goodfriends, or the unkindness of bad
relations.

III. THE MANNER OF ITS EXERCISE. Acts of mercy are to be performed
—
1. With readiness and forwardness ofmind (2 Corinthians 9:7).
2. With modesty and humility (Matthew 6:1).
3. From a kind and merciful, not from a selfish and mercenary temper (Luke
6:32).
4. Without delay (Proverbs 4:23).
5. Bountifully (1 Timothy 6:18).
6. With minds full of gratitude to God (1 Chronicles 29:13, 17).
7. As to Christ Himself (Matthew 10:42).
IV. THE BLESSING PROMISED TO THE MERCIFUL. AS for external
mercies, the Bible promises them very fully to the merciful.
1. Deliverance outof trouble (Isaiah 58:10;Psalm 41:1).
2. God's blessing on his labours and undertakings (Deuteronomy 15:7-10).

3. The staving off of his trouble, and the lengthening of his tranquility (Daniel
4:27).
4. Plenty (Proverbs 19:17;Proverbs 3:9).
5. Honour (Psalm112:9).
6. Deliverance from enemies (Psalm41:2).
7. God s comforts in his sickness (Psalm51:3).
8. A blessing on his posterity (Psalm 37:26).
9. More particularly, man's help in distress and God's providence.
(J. Blair, D. D.)
Are we merciful in our speechto men
Bishop W. C. Magee.
? — Do we not sometimes take pleasure in making a criticism as sharp and
pungent as we canmake it? Do we in our literature, in our judgments of the
political work or sociallife of others, strive to speak charitably; or rather, is it
not a keengratificationto think that the world enjoys the criticism when the

writer is sharp and piquant, and seasonshis criticism with that unkindness
which sends it home as the feather sends the arrow?
(Bishop W. C. Magee.)
Are we merciful as employers of others?
Bishop W. C. Magee.
Do we feel that those around us in domestic service, in business, should have
their feelings carefully considered? Surely there is a sad want of thoughtful
mercy amongst us all I There is no lack of that mercy which comes ofbeing
strongly appealedto, and which moves a man to give largelyof his money,
time, and energy, for the removal of suffering. But the thoughtful, considerate
mercy which seeksto prevent suffering and to hinder crime is what we desire
to see.
(Bishop W. C. Magee.)
The merciful
DeanVaughan.
The world of the natural man is by no means predominantly a merciful world.
"The tender mercies of the wickedare cruel." A thoroughly bad man is
seldom a kind man. The kindliness of a bad man is generallyboth capricious
and selfish. At its bestit lacks the essentialcondition of a Christian charity.
Not everything which passes forkindness, not everything which is kindness, is
"mercy" in the sense here intended. There is another word in Scripture,
which stands for pity, and the two ideas differ.
1. The objects of pity are the unhappy: the objects of mercy are the
undeserving.(1) Mercyis seentowards those who have no claim upon us. The
goodSamaritan was merciful as well as pitiful; because the robbed and
wounded man whom he succouredwas wholly unconnectedwith him; was not
only no relation, but even an alien and of a hostile race.(2)Mercyis shown, yet

more strongly, towards those who have forfeited their claim upon us; those
who had a claim, and have lost it. The prodigal son.
2. The nature of mercy.(1) Sympathy. A fellow-feeling with the undeserving. A
deep consciousnessofpersonaldemerit, making me at once the equal and the
brother of the undeserving.(2)This sense of fellowshipwith the sinner is
accompaniedwith a sense of the evil of sin. By this it is prompted.(3) A desire
for the good— the highest good— of the sinful. Mercyrests not in the fall.
Mercy is not satisfiedwith bewailing the misery. Mercyexpends not itself in
sighs and tears, sits not down with the sorrow and the sinfulness which she
both beholds and feels:she looks upward, and she looks onward — upward
for help, onward to salvation; and is as ready to succouras she is prompt to
sympathise.
3. The working of mercy.(1) Compassionatethoughts. Mercy, like every grace,
has its seatwithin. We must begin with the heart. The thoughts of mercy will
be disciplined into charitableness before she begins to speak orto do. She will
recount inwardly the revelationof God concerning sin itself; how it first
entered into the world; how it spreadits reign hither and thither, till a flood of
evil had hidden earth itself from heaven; how it works in the child, struggles
for masteryin the man, and leads captive in unsuspectedbonds souls born for
immortality and for God. She knows how subtle are its workings, how fatal its
delusions, how strong its chains. She pities even where she must condemn,
and, where she cannot trust, she can at leasthope still.(2) Compassionate
thoughts come forth naturally into kindly words. The merciful man speaks
mercifully.(3) Compassionatethoughts and kindly words will run on, lastly,
into practicalefforts. A man who has a feeling of compassionshouldalways
act upon it.
(DeanVaughan.)

Mercifulness
C. J. Ridgeway, M. A.
What is it to be "merciful"? Like other virtues, this, too, has its imitations,
worthless and spurious. There is a mercy current among men which is merely
an outlet for energy, or the fashion of the day. There is a mercy, so called,
which is in reality a luxury, a refined sort of self-indulgence. There is a sort of
mercy which people call charity, which gives, but without discrimination or
thought. But these, none of these, are mercifulness. No, nor, on the other
hand, is it to be confusedwith pity, a feeling of compassionfor the
unfortunate; nor has it to do with merely deeds of mercy, acts of kindness. For
mercifulness and mercy do not mean the same thing. Mercifulness is what we
are and what we do. Mercy, as men count it, may be all outside, no heart in it,
or may take its rise from wrong or unworthy motives; while mercifulness
must go down to the inner springs of actions, not stop short of guiding
principles, have its roots in sound and holy motives. It deals with the quality
of the deed rather than the quantity; it examines the texture of which it is
made, not the smoothness orbright shimmer; it asks not whether it glitters,
but whether it is gold with the true ring.
1. True mercifulness is a characteristic ofthose who hunger and thirst after
righteousness, andthey alone will be merciful in God's way, seeking not to
please themselves, but to do His will "who is merciful and gracious, slow to
angerand plenteous in mercy."
2. True mercifulness is always guided by meekness.It is exercisedtowards
those who have ill requited our kindness, and are undeserving of our mercy.
3. True mercifulness can only be felt by those who have learned to mourn
their sin, and in repentance turned unto God, and so have a fellow feeling with
those who sin, and long to rescue them.

4. True mercifulness has, as its earliestbeginning, poverty of spirit, for only
those who in humility know themselves aright will never despair of others, or
tire of showing mercy to the undeserving.
(C. J. Ridgeway, M. A.)
The mercifulness of God as seenin Christ
1. He was merciful to all, not to some.
2. His mercifulness was provident, thoughtful, wise, seeking the real goodof
men, markedby the discrimination of prudence, withholding to-day what will
do harm insteadof good, giving to one what He refuses to another, always
keeping before Him as the only true objectof mercifulness the well-being of
those He came to succour.
3. His mercifulness is unchanging. Time does not wearit out, nor years
weakenit. He was merciful even as He loved, unto the end. Many waters could
not quench it, neither the floods drown it. The waters came in even unto His
soul, suffering and anguish overwhelmedHim; but His mercifulness lived on;
it burned like the beaconlight of the lighthouse, undimmed by the greatstorm
of affliction that raged around. Nor is He changed now. His mercifulness is as
true in His exaltationas in His Passion(Hebrews 2:17, 18; Hebrews 7:24, 25).
Christ's mercifulness and ours

Compare what we call mercifulness with His. His a mercifulness which always
kept God's glory in view, and ours so often centring about self. His a
mercifulness shown towards those who were ever seeking His heart, and ours
so easily quenched by the first appearance ofingratitude. His a mercifulness
that recognizedsin as the source of every man's misery, and ours so
indifferent to the deepestneeds of the men and women around us. His a
mercifulness that stoopedto help, that touched as well as pitied, and ours
always bestowedwith a glovedhand, and at a safe distance. His a mercifulness
so catholic and wide in its embrace, and ours so narrow and limited by
national or religious, or, worse still, party prejudice. His a mercifulness that
was provident and wise, and ours capricious and thoughtless, giving to the
professionalbeggarbecauseshe importunes us at the very door of the church,
or to the man who in veriest cruelty drags little children, often hired for the
purpose, through the wet and muddy streets, in the cold and wet, for they are
never to be seenon fine days; while to calls that come from those that can
guarantee their worth, or to the really poor who will not beg, or to the appeals
which are made in God's house for definite objects, our mercifulness turns a
deaf ear. Believe me, it is time for us to learn that true mercifulness is
discriminating, thoughtful, wise. His a mercifulness that is always the same,
ours so fitful, uncertain, unreliable. His a mercifulness that costHim self-
sacrifice, ours a doing or giving what will not even costus a thought. His a
mercifulness that permeated the whole man in every thought, and word, and
deed, ours so superficial, so unreal, our thoughts often breathing harsh
judgment upon others, our actions marked by so little considerationofthose
about us or below us to whom we might be merciful.
Christian mercy
J. Burns, D. D.
I. THE NATURE OF CHRISTIAN MERCY.
1. It has its seatin the heart.

2. It is a supernatural quality.
3. It is an active principle.(1) It will be manifestedtoward the inferior
animals.(2)To those of our fellow-creatures who are under bodily affliction
and misery.(3) It will extend to the spiritual miseries of our fellow-min. Mercy
to the soul, is the soul of mercy.(4) Towards our greatestenemies.
II. THE GROUNDS OF CHRISTIAN MERCY.
1. Becauseit is strictly enjoined by God.
2. Becausewe standin constantneed of Divine mercy. Were it withdrawn,
there would be nothing before us but a fearful looking for of judgment.
3. Becauseourprofessionbinds us to imitate Christ, who is the perfect pattern
of mercy. In Him mercy was embodied. If we are His disciples, we will walk
even as He walked.
4. We should be merciful because ofthe true pleasure which is associatedwith
acts of mercy.
5. Becauseit is an express condition of our obtaining mercy.
III. THE REWARDS OF CHRISTIAN MERCY.

1. A goodname.
2. A peculiar interest in the kind and merciful arrangements of Divine
providence.
3. The merciful are blessedwith the prayers and blessings of the miserable
whom they have relieved.
4. They shall be blessedwith the public approval of Christ at the last day.
Application:
1. Let the exercise ofmercy be pressedon all Christ's disciples. Cultivate it.
Rejoice in all opportunities of doing good.
2. Let the mercy of Godto us be highly valued. We need it daily. Only one
channel for its communication — through Christ. Only one way to obtain it —
through faith in His word.
3. The unmerciful shall have judgment without mercy. What a dreadful
portion to the guilty sinner!
(J. Burns, D. D.)

COMMENTARIES
Ellicott's Commentary for English Readers
(36) Be ye therefore merciful.—The form of the sentence is the same as that of
Matthew 5:48, but “merciful” takes the place of “perfect,” as being the
noblest of the divine attributes, in which all others reachtheir completeness.
The well-knownpassagein Shakespeare onthe “quality of mercy,” is,
perhaps, the best comment on this verse (Merchantof Venice, iv. 1).
Matthew Henry's Concise Commentary
6:27-36 These are hard lessons to flesh and blood. But if we are thoroughly
grounded in the faith of Christ's love, this will make his commands easyto us.
Every one that comes to him for washing in his blood, and knows the
greatness ofthe mercy and the love there is in him, cansay, in truth and
sincerity, Lord, what wilt thou have me to do? Let us then aim to be merciful,
even according to the mercy of our heavenly Fatherto us.
Barnes'Notes on the Bible
See Matthew 5:46-48.
Jamieson-Fausset-BrownBible Commentary
27-36. (See on[1585]Mt5:44-48;[1586]Mt7:12; and [1587]Mt14:12-14.)
Matthew Poole's Commentary
See Poole on"Luke 6:35"
Gill's Exposition of the Entire Bible
Be ye therefore merciful,.... Tenderhearted, kind, beneficentto all men,
friends and foes:
as your Father also is merciful; that is your Father which is in heaven; who is
goodto all, and his tender mercies are over all his works:nothing is more

common in Zohar (y), and the Talmud (z) than to express the Divine Being by
no other name, than "the Merciful"; "the Merciful said" so, and so; that is,
God: and so the Arabians generallybegin their books and chapters with these
words, "in the name of God, exceeding merciful", or "the merciful
commiserator":a saying much like to this in the text, is the Targum of
Jonathan, on Leviticus 22:28.
"O my people, the children of "Israel, as your father", "is merciful" in
heaven, so be ye merciful on earth.''
(y) Zohar in Lev. fol. 2. 2. & 9. 4. & 20. 1. & 22. 1.((z) T. Bab. MoedKaton,
fol. 15. 2.
Geneva Study Bible
Be ye therefore merciful, as your Father also is merciful.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Luke 6:36-38. From this exemplar of the divine benignity in generalJesus now
passes over(without οὖν, see the critical remarks)to the specialduty of
becoming compassionate (γίνεσθε)after God’s example (ἐστί), and connects
therewith (Luke 6:37 f.) other duties of love with the corresponding Messianic
promises. On Luke 6:37 f. comp. Matthew 7:1 f.
ἀπολύετε]set free, Luke 22:68, Luke 23:16. The opposite of what is previously
forbidden.

μέτρον καλὸνκ.τ.λ.]a more explicit explanation of δοθήσεται, and a
figurative description of the fulness of the Messianicblessedness, οὐ γὰρ
φειδομένως ἀντιμετρεῖ ὁ κύριος, ἀλλὰ πλουσίως, Theophylact.
καλόν] a good, i.e. not scanty or insufficient, but a full measure;among the
Rabbins, ‫הדמ‬ ‫,הבוט‬ see Schoettgen, I. p. 273. Observe the climax of the
predicates, in respectofall of which, moreover, it is a measure of dry things
that is conceivedof even in the case of ὑπερεκχ., in connectionwherewith
Bengelincongruouslyconceives offluidity. Instead of ὑπερεκχύνω, Greek
writers (Diodorus, Aelian, etc.) have only the form ὑπερεκχέω. Instead of
σαλεύω, of close packing by means of shaking, Greek writers use σαλάσσω.
See Lobeck, Pathol. p. 87; Jacobs,adAnthol. VII. p. 95, XI. p. 70.
δώσουσιν] τίνες; οἱ εὐεργετηθέντες πάντως· τοῦ Θεοῦ γὰρ ἀποδιδόντος ὑπὲρ
αὐτῶναὐτοὶ δοκοῦσινἀποδιδόναι, Euthymius Zigabenus. But the context
offers no definite subjectat all. Hence in general:the persons who give
(Kühner, II. p. 35 f.). It is not doubtful who they are: the servants who execute
the judgment, i.e. the angels, Matthew 24:31. Comp. on Luke 16:9.
κόλπος]the gatheredfold of the wide upper garment bound togetherby the
girdle, Jeremiah32:18; Isaiah65:6; Ruth 3:15; Wetsteinand Kypke in loc.
τῷ γὰρ αὐτῷ μέτρῳ] The identity of the measure;e.g. if your measure is
giving, beneficence, the same measure shall be applied in your recompense.
The δοθήσ. ὑμῖν does not exclude the largerquantity of the contents at the
judgment (see what precedes). Theophylactappropriately says:ἔστι γὰρ
διδόναι τῷ αὐτῷ μέτρῳ, οὐ μὴν τοσούτῳ.
Expositor's Greek Testament
Luke 6:36-38. Mercifulness inculcated. Godthe pattern.

Cambridge Bible for Schools andColleges
36. Be ye therefore merciful] Rather, Become, orProve yourselves merciful
(omit οὖν, ‫א‬BDL).
merciful] St Matthew has “perfect,” Matthew 5:48; but that there is no
essentialdifference betweenthe two Evangelists we may see in such
expressions as “the Father of Mercies,”2 Corinthians 1:3; “The Lord is very
pitiful and of tender mercy,” James 5:11; “Put on therefore as the electof
God...bowelsofmercies, kindness,” Colossians 3:12;Isaiah30:18. “Godcan
only be our ideal in His moral attributes, of which Love is the centre.” Van
Oosterzee.
“It is an attribute to God Himself,
And earthly powerdoth then shew likestGod’s
When mercy seasons justice.”
Shakespeare.
Bengel's Gnomen
Luke 6:36. Γίνεσθε· ἐστί) These two verbs differ:[65] 1 Peter1:16.[66]—
ΟἸΚΤΊΡΜΟΝΕς, merciful) The root of all offices of kindness. [Works of
mercy, sparing and giving mercy, are immediately subjoined.—V. g.]
[65] γινεσθε implies that man is to become that which he is not naturally: ἐστί,
that God essentiallyis merciful.—ED.

[66] Where Rec. Text reads γένεσθε. But ABC Vulg. read ἔσεσθε, Ye shall be,
or be ye, holy. Probably ἔσεσθε, not γίνεσθε, is used there, because no εἰμὶ
follows ἅγιος, expressing that God is essentiallyholy: therefore the verb εἶναι
is there used of men, not as strictly referring to them, but with a tacit
reference properly to God, who alone is essentiallyholy, and whose nature we
are to try to be partakers of. Transcribers, unable to explain the difficulty of
ἔσεσθε, instead of the usual γίνεσθε or γένεσθε, being associatedwith men,
altered accordingly. Bengel’s principle of testing genuine readings applies,
“Præstatardua lectio procliviori.”—ED.
Pulpit Commentary
Verse 36. - Be ye therefore merciful, as your Father also is merciful. "Yes,"
goes onthe Master, "be ye kind, tender-hearted, merciful; stop not short at
the easierlove, but go on to the harder; and do this because Goddoes it even
to the unthankful and evil" (ver. 35). On this attribute of the mercy of the
MostHigh, James, who had evidently drunk deep of the wisdom contained in
this greatdiscourse ofhis so-calledbrother, speaks ofthe Lord as "very
pitiful, and of tender mercy" (James 5:11).
STUDYLIGHTRESOURCES
Adam Clarke Commentary
Be ye therefore merciful - Or, compassionate;οικτιρμονες, from οικτος,
commiseration, which etymologists derive from εικω to give place, yield,
because we readily concede those things which are necessaryto them whom
we commiserate. As God is ever disposedto give all necessaryhelp and

support to those who are miserable, so his followers, being influenced by the
same spirit, are easyto be entreated, and are at all times ready to contribute
to the uttermost of their powerto relieve or remove the miseries of the
distressed. A merciful or compassionate man easilyforgets injuries; pardons
them without being solicited; and does not permit repeated returns of
ingratitude to deter him from doing good, even to the unthankful and the
unholy. See on Matthew 5:7; (note).
The Biblical Illustrator
Luke 6:36
Be ye therefore merciful, as your Father also is merciful
The blessing of mercy
“Mercy” is the one greatcry of human nature.
We dare not ask for justice, we can only plead for mercy. We, who want so
much mercy from God, must learn to show mercy to our fellow-men. How can
we look to Him for mercy if we never show mercy, how can we ask forgiveness
unless we forgive? Think of some of the ways in which we canshow mercy.
1. We must show mercy and loving-kindness, practically, by deeds, not words.
2. We can show mercy by for giving those who injure us. Few things are more
talkedof, and less practised, than the duty of forgiveness.

3. Mercyever brings its sweetreward. Every actof loving-kindness comes
back to us with abundant interest. Once a farmer, out on the westernprairies
of America, started for a distant town, to receive some money due to him. As
he left his house, his only child, a little girl, clung lovingly to him, and
reminded him of his promise to bring her home a present. Late on the same
night the farmer left the town on his wayhome. The night was very dark and
stormy, and he was yet far from his home, and in the wildest part of the road,
when he heard the cry of a child. The farmer thought that it might be the
device of some robber, as he was knownto carry money with him. He was
wearyand wet with his journey, and inclined to hastenon, but againthe cry
reachedhim. The farmer determined that whateverhappened he must search
for the child, if child there were. Groping in the darkness, atlast he found a
little figure, drenched with rain, and shivering with cold. Wrapping his cloak
about the child, he rode homewards as fast as possible, but when he reached
his house, he found it full of neighbours, standing round his weeping wife. One
said to another, “Do not tell him, it will drive him mad.” Then the farmer set
down his bundle, and his wife with a cry of joy saw that it was their own lost
child. The little one had setforth to meet her father, and had missed her way.
The man had, without knowing it, savedhis own daughter. (H. J. Wilmot-
Buxton, M. A.)
Imitation of the mercy of God
What can be a more endearing motive to the mind of man, than to propose to
him a resemblance to the most high God; to urge the conduct of the Fatherof
the universe, as an example for his imitation.
1. The first excellence in the mercy of God which will naturally occurto our
thoughts, as deserving our imitation, is its entire disinterestedness andperfect
liberality. Our goodness, therefore, must be void of selfish and earthly
motives.

2. Its universality. We must endeavourto do all the goodwe can to all around
us, neither slighting the ignorant, nor despising the mean and indigent, nor
abandoning the vicious and unworthy in their distress.
3. Its unwearied perseverance.Let us, like God, be “not weary in well-doing.”
4. Its long-suffering patience.
5. Its readiness and willingness to forgive. (James Biddoch, M. A.)
Practicalmanifestations ofmercy
In how many thousand instances does a man hold in his own hands the power
of manifesting this blessedquality of mercy! You are an employer; there is
some boy in your employment who commits his first transgression, perhaps
not really conscious ofthe evil that he does. Perhaps in an unguarded moment
he takes from you something that belongs to you. You do not injure societyby
exercising mercy towards that boy. How often is it the case that your judicious
act of mercy, tempered by justice, has been the means of saving that boy from
open exposure, from public punishment; how often it is the salvationof that
boy! Do you suppose that it is justice in that case thatthe penalty of the law
shall brand him--that he shall be marked as a criminal, that he shall be self-
degraded? This is an instance which men of business will tell me often occurs,
and canthere be any doubt as to what justice is in that case? So I say, when a
man’s reputation lies at our mercy, we are bound to make all the allowance
we can for his action. If he does a foolishthing, let us be disposed, as far as
possible, to make allowance, to think what may have been the peculiar

circumstances under which he did it. We are all calledupon to exercise this
prerogative of mercy, and that in innumerable forms. (E. H. Chapin, D. D.)
Gospelfor the fourth Sunday after Trinity
I. WE ARE INCITED TO IMITATION-OF OUR HEAVENLY FATHER.
We are His children, and children ought to resemble their parents (Ephesians
5:1, R.V.)
II. AN APPEAL IS MADE TO OUR SELF-INTEREST. It is a principle of the
Divine administration that the standard you apply to others shall be applied
to you.
III. OUR LORD SUGGESTS THE WAY IN WHICH WE MAY HOPE TO
PASS RIGHTEOUS JUDGMENTSUPON OTHERS. Bybeing first jealous
and severe judges of ourselves. (Homiletic Quarterly.)
Man a child of mercy
When God, in His eternal counsel, conceivedthe thought of man’s creation,
He called to Him the three ministers who wait constantlyupon His throne--
Justice, Truth, and Mercy--and thus addressedthem: “Shall we make man?”
Then said Justice, “O God! make him not: for he will trample upon Thy
laws.” Truth made answeralso, “O God!make him not, for he will pollute

Thy sanctuaries.”But Mercy, dropping upon her knees, and looking up
through her tears, exclaimed, “O God! make him. I will watch over him with
my care through all the dark paths which he may have to tread.” Then God
made man, and saidto him, “O man! thou art the child of Mercy: go and deal
with thy brother.” (Crittenden.)
A condition of receiving mercy
Being sent for by a slave-holderwho was seriouslyunwell, to pray with him,
Father Cravenapproachedhis bedside and inquired if he had in his will
bequeathed liberty to his slaves? “No,”saidthe slave-holder, “I have
bequeathed them to my children.” “Then,” saidFather Craven, “prayer will
be of no avail--God will not show mercy to these who show none to their
fellow-men.” So he bade him farewell. Soonafter a secondmessagewas sent
for FatherCraven to visit the slave-holderand pray with him. He went and
askedthe slave-holderif he had emancipated his slaves? “Yes,”saidthe slave-
holder, “I have now emancipated them by my will. Will you pray for me?”
“Certainly,” said the goodman, and he knelt down and commended to God
the soulof the sufferer, who seemednearhis end. Father Craven agreedwith
John Jay, a leader in the American revolution, who said, “Till America comes
into the measure (of abolition) her prayers to heaven will be impious.”
(Handbook to Scripture Doctrines.)
An all-availing plea
A minister belonging to the Calvinistic Methodists, in a country town, had
taught his little boy, who is in his secondyear, eachnight before going to
sleep, to repeatthe prayer: “Godbe merciful to me a sinner.” The other
Sabbath, while the minister had gone to preachto a village congregation, the
child upset the inkstand, and was told his father would whip him for the

accident. The minister had no soonerreturned, than the child climbed his
knee, and putting his mouth close to the father’s ear, softly whispered:“Be
merciful to me, a sinner, papa.” Movedby the ingenuity of the plea, the father
kissedhis boy, and could not find it in his heart to chide or correctthe bright
little fellow.
Importance of mercy
Mercy is in the air which we breathe, the daily light which shines upon us, the
gracious rain of God’s inheritance. It is the public spring for all the thirsty,
the common hospital for all the needy. All the streets of the church are paved
with these stones. Whatwould become of the children, if there were not these
breasts of consolation? Itis mercy that takes us out of the womb, feeds us in
the days of our pilgrimage, furnishes us with spiritual provision, closesour
eyes in peace, and translates us to a secure resting-place. Itis the first
petitioner’s suit, and the first believer’s article, the contemplationof Enoch,
the confidence of Abraham, the burden of the prophetic songs, and the glory
of all the apostles, the plea of the penitent, the ecstasies ofthe reconciled, the
believer’s hosannah, the angel’s hallelujah. Ordinances, oracles,altars,
pulpits, the gates ofthe grave, and the gates ofheaven, do all depend upon
mercy. It is the loadstarof the wandering, the ransom of the captive, the
antidote of the tempted, the prophet of the living, and the effectualcomfort of
the dying: there would not be one regenerate saintupon earth, nor one
glorified saint in heaven, if it were not for mercy. (The Dictionary of
Illustrations.)
Mercy reciprocated
The MarshallD’Armont, having takenCrodon, ordered every Spaniard
found in the garrisonto be put to death. Though it was death to disobey

orders, an Englishsoldier ventured to save a Spaniard. He was arraignedfor
the offence, confessedthe fact, and declaredhimself ready to suffer death if
they would save the life of the Spaniard. Surprised at the request, they
inquired why he was so much interested. “Because,” repliedhe, “in a similar
situation, he once savedmy life.” The marshall was so greatlypleased, that he
granted him pardon, and savedthe Spaniard’s life as well.
Provisionfor mercy
Abraham Lincoln’s doorkeeperhad standing orders from him, that no matter
how greatmight be the throng, if either senators orrepresentatives had to
wait, or to be turned away without an audience, he must see, before the day
closed, everymessengerwho came to him with a petition for the saving of life.
The law of love
All that is really goodis the outcome of the law of love, and its first result and
inseparable companion is mercy.
I. FORBEAR.
1. A passionfor judging others seems to exist in men. Every one, however
backwardto amend himself, is ready to correctothers. The origin of this spirit
is too clear. Deepin man’s native selfishness.Exalts self, depresses others.
2. Are we never, then, to judge?

II. FORGIVE.
1. Revenge is as natural to man as passing judgment.
2. Often as false and hypocritical, hiding itself under similar disguises.
3. Its root is ultimately the same. Selfishness--contradictionofthe law of love.
4. Consequentlycondemned by example and spirit of Christ. His forgiving
mercy was habitual, ready, cordial.
III. GIVE. The more active side of mercy. Opposedto bargaining or
exchange--no thought of return. An evidence of sonship of God. When we are
merciful, we come nearestto the Divine perfection. (W. R. Clark, M. A.)
Mercy
I. ITS ACTS.
1. Consideration.2.Compassion.

3. Prayer.
4. Helpfulness, according to the need of the object.
II. ITS OBJECTS.Our neighbour.
1. Erring (James 5:19-20).
2. Offending.
3. Under persecution.
4. In want.
5. In sickness.
6. In misfortune by the loss of goodfriends, or the unkindness of bad
relations.
III. THE MANNER OF ITS EXERCISE. Acts of mercy are to be performed--

1. With readiness and forwardness ofmind (2 Corinthians 9:7).
2. With modesty and humility (Matthew 6:1).
3. From a kind and merciful, not from a selfish and mercenary temper (Luke
6:32).
4. Without delay (Proverbs 4:23).
5. Bountifully (1 Timothy 6:18).
6. With minds full of gratitude to God (1 Chronicles 29:13;1Ch_29:17).
7. As to Christ Himself (Matthew 10:42).
IV. THE BLESSING PROMISED TO THE MERCIFUL. AS for external
mercies, the Bible promises them very fully to the merciful.
1. Deliverance outof trouble (Isaiah 58:10;Psalms 41:1).
2. God’s blessing on his labours and undertakings

Deuteronomy 15:7-10).
3. The staving off of his trouble, and the lengthening of his tranquility (Daniel
4:27).
4. Plenty (Proverbs 19:17;Pro_3:9).
B Honour (Psalms 112:9).
6. Deliverance from enemies (Psalms 41:2).
7. God s comforts in his sickness (Psalms 51:3).
8. A blessing on his posterity (Psalms 37:26).
9. More particularly, man’s help in distress and God’s providence. (J. Blair,
D. D.)
Are we merciful in our speechto men?
Do we not sometimes take pleasure in making a criticism as sharp and
pungent as we canmake it? Do we in our literature, in our judgments of the
political work or sociallife of others, strive to speak charitably; or rather, is it

not a keengratificationto think that the world enjoys the criticism when the
writer is sharp and piquant, and seasonshis criticism with that unkindness
which sends it home as the feather sends the arrow? (Bishop W. C. Magee.)
Are we merciful as employers of others?
Do we feel that those around us in domestic service, in business, should have
their feelings carefully considered? Surely there is a sad want of thoughtful
mercy amongst us all I There is no lack of that mercy which comes ofbeing
strongly appealedto, and which moves a man to give largelyof his money,
time, and energy, for the removal of suffering. But the thoughtful, considerate
mercy which seeksto prevent suffering and to hinder crime is what we desire
to see. (BishopW. C. Magee.)
The merciful
The world of the natural man is by no means predominantly a merciful world.
“The tender mercies of the wickedare cruel.” A thoroughly bad man is
seldom a kind man. The kindliness of a bad man is generallyboth capricious
and selfish. At its bestit lacks the essentialcondition of a Christian charity.
Not everything which passes forkindness, not everything which is kindness, is
“mercy” in the sense here intended. There is another word in Scripture, which
stands for pity, and the two ideas differ.
1. The objects of pity are the unhappy: the objects of mercy are the
undeserving.
2. The nature of mercy.

3. The working of mercy.
Mercifulness
What is it to be “merciful”? Like other virtues, this, too, has its imitations,
worthless and spurious. There is a mercy current among men which is merely
an outlet for energy, or the fashion of the day. There is a mercy, so called,
which is in reality a luxury, a refined sort of self-indulgence. There is a sort of
mercy which people call charity, which gives, but without discrimination or
thought. But these, none of these, are mercifulness. No, nor, on the other
hand, is it to be confusedwith pity, a feeling of compassionfor the
unfortunate; nor has it to do with merely deeds of mercy, acts of kindness. For
mercifulness and mercy do not mean the same thing. Mercifulness is what we
are and what we do. Mercy, as men count it, may be all outside, no heart in it,
or may take its rise from wrong or unworthy motives; while mercifulness
must go down to the inner springs of actions, not stop short of guiding
principles, have its roots in sound and holy motives. It deals with the quality
of the deed rather than the quantity; it examines the texture of which it is
made, not the smoothness orbright shimmer; it asks not whether it glitters,
but whether it is gold with the true ring.
1. True mercifulness is a characteristic ofthose who hunger and thirst after
righteousness, andthey alone will be merciful in God’s way, seeking not to
please themselves, but to do His will “who is merciful and gracious, slow to
angerand plenteous in mercy.”
2. True mercifulness is always guided by meekness.It is exercisedtowards
those who have ill requited our kindness, and are undeserving of our mercy.

3. True mercifulness can only be felt by those who have learned to mourn
their sin, and in repentance turned unto God, and so have a fellow feeling with
those who sin, and long to rescue them.
4. True mercifulness has, as its earliestbeginning, poverty of spirit, for only
those who in humility know themselves aright will never despair of others, or
tire of showing mercy to the undeserving. (C. J. Ridgeway, M. A.)
The mercifulness of God as seenin Christ
1. He was merciful to all, not to some.
2. His mercifulness was provident, thoughtful, wise, seeking the real goodof
men, markedby the discrimination of prudence, withholding to-day what will
do harm insteadof good, giving to one what He refuses to another, always
keeping before Him as the only true objectof mercifulness the well-being of
those He came to succour.
3. His mercifulness is unchanging. Time does not wearit out, nor years
weakenit. He was merciful even as He loved, unto the end. Many waters could
not quench it, neither the floods drown it. The waters came in even unto His
soul, suffering and anguish overwhelmedHim; but His mercifulness lived on;
it burned like the beaconlight of the lighthouse, undimmed by the greatstorm
of affliction that raged around. Nor is He changed now. His mercifulness is as
true in His exaltationas in His PassionHebrews 2:17-18;Heb_7:24-25). (C. J.
Ridgeway, M. A.)

Christ’s mercifulness and ours
Compare what we call mercifulness with His. His a mercifulness which always
kept God’s glory in view, and ours so often centring about self. His a
mercifulness shown towards those who were ever seeking His heart, and ours
so easily quenched by the first appearance ofingratitude. His a mercifulness
that recognizedsin as the source of every man’s misery, and ours so
indifferent to the deepestneeds of the men and women around us. His a
mercifulness that stoopedto help, that touched as well as pitied, and ours
always bestowedwith a glovedhand, and at a safe distance. His a mercifulness
so catholic and wide in its embrace, and ours so narrow and limited by
national or religious, or, worse still, party prejudice. His a mercifulness that
was provident and wise, and ours capricious and thoughtless, giving to the
professionalbeggarbecauseshe importunes us at the very door of the church,
or to the man who in veriest cruelty drags little children, often hired for the
purpose, through the wet and muddy streets, in the cold and wet, for they are
never to be seenon fine days; while to calls that come from those that can
guarantee their worth, or to the really poor who will not beg, or to the appeals
which are made in God’s house for definite objects, our mercifulness turns a
deaf ear. Believe me, it is time for us to learn that true mercifulness is
discriminating, thoughtful, wise. His a mercifulness that is always the same,
ours so fitful, uncertain, unreliable. His a mercifulness that costHim self-
sacrifice, ours a doing or giving what will not even costus a thought. His a
mercifulness that permeated the whole man in every thought, and word, and
deed, ours so superficial, so unreal, our thoughts often breathing harsh
judgment upon others, our actions marked by so little considerationofthose
about us or below us to whom we might be merciful. (C. J. Ridgeway, M. A.)
Christian mercy

I. THE NATURE OF CHRISTIAN MERCY.
1. It has its seatin the heart.
2. It is a supernatural quality.
3. It is an active principle.
II. THE GROUNDS OF CHRISTIAN MERCY.
1. Becauseit is strictly enjoined by God.
2. Becausewe standin constantneed of Divine mercy. Were it withdrawn,
there would be nothing before us but a fearful looking for of judgment.
3. Becauseourprofessionbinds us to imitate Christ, who is the perfect pattern
of mercy. In Him mercy was embodied. If we are His disciples, we will walk
even as He walked.
4. We should be merciful because ofthe true pleasure which is associatedwith
acts of mercy.
5. Becauseit is an express condition of our obtaining mercy.

III. THE REWARDS OF CHRISTIAN MERCY.
1. A goodname.
2. A peculiar interest in the kind and merciful arrangements of Divine
providence.
3. The merciful are blessedwith the prayers and blessings of the miserable
whom they have relieved.
4. They shall be blessedwith the public approval of Christ at the lastday.
Application:
1. Let the exercise ofmercy be pressedon all Christ’s disciples. Cultivate it.
Rejoice in all opportunities of doing good.
2. Let the mercy of Godto us be highly valued. We need it daily. Only one
channel for its communication--through Christ. Only one way to obtain it--
through faith in His word.
3. The unmerciful shall have judgment without mercy. What a dreadful
portion to the guilty sinner! (J. Burns, D. D.)

John Gill's Exposition of the Whole Bible
Be ye therefore merciful,.... Tenderhearted, kind, beneficentto all men,
friends and foes:
as your Father also is merciful; that is your Father which is in heaven; who is
goodto all, and his tender mercies are over all his works:nothing is more
common in ZoharF25, and the TalmudF26 than to express the Divine Being
by no other name, than "the Merciful"; ‫רמא‬ ‫,אנמחר‬ "the Merciful said" so, and
so;that is, God: and so the Arabians generally begin their books and chapters
with these words, "in the name of God, exceeding merciful", or "the merciful
commiserator":a saying much like to this in the text, is the Targum of
Jonathan, on Leviticus 22:28.
"O my people, the children of "Israel, as your father", ‫,ןמחר‬ "is merciful" in
heaven, so be ye merciful on earth.'
Robertson's WordPictures in the New Testament
Even as your Father (κατως ο πατηρυμων — kathōs ho patēr humōn). In
Matthew 5:48 we have ως ο πατηρυμων — hōs ho patēr humōn In both the
perfection of the Father is placed as the goalbefore his children. In neither
case is it said that they have reachedit.
That there must be some limitation to the scope of such precepts as those
recordedin Luke 6:27-38 we may admit, that the exercise ofreasonand
prudence must come in to limit and restrict them is evident, but how and
where are we to draw the line?

I. Our Lord was laying down certain broad principles and generalmaxims for
the guidance of His disciples, the spirit of which was to pervade their whole
conduct, and which, though in some cases, ifpressedto their literal
interpretation, liable to abuse, were yet intended to be actedupon in the lives
of Christians. I am to forgive any injury, howeverdeadly, done to myself till
seventimes, ay, till seventytimes seven;to forgo any opportunity of
vengeance, to seek the highest goodof those who have injured me, to reflect by
my love, if it may be, something of Christ’s love upon them; but if it be a
wrong done to the community I am bound by the higher obligationand
welfare of the many to remember that justice is, equally with mercy, an
essentialattribute of the MostHigh.
II. But is the divine example, so far as it is exhibited to us in Holy Scripture
and in God’s dealings with mankind around us, is it really in accordancewith
the code here set forth for our observance? How do we explain the presence of
so much suffering? That there is a mystery of pain which it is not given us
wholly to unravel here we must admit, yet in the darkestdispensationof
Providence we are not altogetherwithout a ray of light; we can at leasttrace
the purifying effects of such trials. We have not God’s wisdom and knowledge
to judge how much of suffering is needed for the education of any human soul,
but we are to follow the pattern of His love and mercy in order to know Him
better; and that is to be most clearly read in the intercessoryprayer of the
Lord Jesus at the supreme moment of His own anguish: ‘Father, forgive
them.’ Well may the Apostle bid us ‘be ye kind, tender-hearted, forgiving one
another, even as God for Christ’s sake hath forgiven you; be ye therefore
followers—imitators—ofGod, as dear children.’
III. Is it not discouraging to effort to raise a standard which we know it to be
impossible for us to reach? Indeed, this were so if we were left to ourselves.
But in the Incarnation of the Son of God, and all that flows from it, is our
hope and encouragement. He took our nature that we might be partakers of
the Divine nature, that by our union with Him that eternal life which He has

bestowedupon us may grow on and develop into perfection. And He has
provided for us the means of this growth in the ordinances of His Church.
—BishopMacrorie.
(SECOND OUTLINE)
MERCY—ITS SCOPEAND QUALITY
I. The scope of Christian mercy.—In human society, opportunities often occur
for obeying the command of the Lord Jesus.
(a) In personalconduct. Christian mercy delights to aid poverty, to relieve
pain, to soothe grief, to succourthe oppressed, to spare reproach or
punishment where there has been offence or injury.
(b) In socialinstitutions and arrangements. Christian mercy has its
monuments in schools, asylums, reformatories, hospitals, andmissions. In
these respects, Christianity is greatly in advance of the most polished pagan
society.
II. The quality of Christian mercy. (a) It should be emotionaland
sympathetic, not hard and mechanical, as if constrained. (b) It should be
disinterested. Otherwise it is mere expediency, and perhaps selfishness. We
may not be insensible to the reflex influence and goodeffects ofmerciful
condect.

Greek TestamentCriticalExegeticalCommentary
36.]οἰκτίρμ. = τέλειοι, Matthew 5:48, which lastis the largerdescription,
comprehending in it charity and mercy: see note there.
Luke 6:37 f. = Matthew 7:1-2. The saying is much enriched and expanded
here; perhaps it was so uttered by our Lord on some other occasion;for the
connexion is very strict in Matt., and would hardly bear this expansion of
what is not in that place the leading idea.
Johann Albrecht Bengel's Gnomonof the New Testament
Luke 6:36. γίνεσθε· ἐστί) These two verbs differ:(65), 1 Peter 1:16.(66)—
οἰκτίρ΄ονες, merciful) The root of all offices ofkindness. [Works of mercy,
sparing and giving mercy, are immediately subjoined.—V. g.]
Cambridge Greek Testamentfor Schools andColleges
36. γίνεσθε οἰκτίρμονες. ‘Become,’or‘Prove yourselves merciful’ (omit οὖν, ‫א‬
BDL).
οἰκτίρμων. StMatthew has “perfect,” Matthew 5:48;but that there is no
essentialdifference betweenthe two Evangelists we may see in such
expressions as “the Father of Mercies,”2 Corinthians 1:3; “the Lord is very
pitiful and of tender mercy,” James 5:11; “Put on therefore as the electof God
… bowels of mercies, kindness,” Colossians 3:12;Isaiah30:18. “Godcan only
be our ideal in His moral attributes, of which Love is the centre.” Van
Oosterzee.

“It is an attribute to God Himself,
And earthly powerdoth then shew likestGod’s
When mercy seasons justice.”
SHAKSPEARE.
The Expositor's Greek Testament
Luke 6:36 corresponds to Matthew 5:48, which fitly closesthe promulgation
of the greatlaw of love = be ye therefore perfect, as your Fatherin heaven is
perfect (vide notes there). Lk. alters the precept both in its expression(
οἰκτίρμονες forτέλειοι), and in its setting, making it begin a new train of
thought instead of winding up the previous one = be compassionate (οὖν
omitted, (69)(70) (71) (72), etc.) as, etc.—the precepts following being
particulars under that general.— γίνεσθε, imperative, for the future in Mt.—
οἰκτίρμονες:a legitimate substitution, as the perfection inculcatedreferred to
loving enemies, and giving opportunity for setting forth the doctrine of God’s
free grace.— καθὼςfor Mt.’s ὡς, common in Lk. (twenty-eight times),
witnessing to editorial revision.— ὁ πατὴρ ὑ.: without ὁ οὐράνιος, which is
implied in the epithet “the Highest” (Luke 6:35).
Ellicott's Commentary for English Readers
(36) Be ye therefore merciful.—The form of the sentence is the same as that of
Matthew 5:48, but “merciful” takes the place of “perfect,” as being the
noblest of the divine attributes, in which all others reachtheir completeness.
The well-knownpassagein Shakespeare onthe “quality of mercy,” is,
perhaps, the best comment on this verse (Merchantof Venice, iv. 1).

PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 6:36 "Be merciful, just as your Father is merciful.
KJV Be ye therefore merciful, as your Fatheralso is merciful.
just as your Father is merciful Matthew 5:48; Eph 4:31-32;Eph 5:1,2; 1 Pe
1:15,16
Luke 6 Resources - Multiple Sermons and Commentaries
Luke 6:31-38 The Content of Kingdom Love - John MacArthur
Luke 6:36-45 Judging Others, Judging Self - StevenCole
Luke 6:17-49 Jesus'Teaching - DarrellBock
DISCIPLES PRACTICE
A LIFESTYLE OF MERCY
Be merciful, just as your Father is merciful - Jesus continues to describe
actions of sons of the MostHigh. In the previous passageHe describes sons
are to be kind (to give to meet a need) and here to be merciful meaning to to
withhold judgment that others deserve even as God withholds judgment that
sinners deserve. In other words mercy is God not giving us what we deserve.

How can we as benefactors of His greatmercy, not show mercy to others.
When we do so, enabled by His Spirit, we give a proper opinion of Who God is
to the savedand the lost (Mt 5:16+).
We are to be an audiovisual of Him.
-Darrell Bock
Be merciful - present imperative calls for continual exhibition of mercy
(especiallyto those who do not deserve it) which is turn is possible only by
continually being filled with and dependent on the powerof the Holy Spirit to
pour into our heart this great grace ofmercy! "Mercifulis a characteristic of
God often noted in the OT: Ex 34:6; Dt 4:31; Joel2:13-note;Jonah 4:2; 2 Sa
24:14. This remark also echoesthe more common OT statements like Lev
19:2-note or Dt 18:13:“you must be holy as I am holy.” (NET)
"Morallikeness proves parentage."
- Plummer
Mercy is not simply feeling compassionbut exists when something is done to
alleviate distress. This is nicely illustrated in the Old Testamentby the "mercy
seat" in the holy of holies. This was the place where the Lord God accepted
the propitiatory (satisfactory)sacrifice to atone for the nation’s sins, once
eachyear on the "Dayof Atonement" (see Lev 16:2,13, 14, 15-note). Here at
the mercy seatGod was moved with pity and compassionforthe sinful people,
and took actionto reconcile them to himself through accepting the blood of a
goatin their stead. (See also notes on God's Attribute of Mercy).

Merciful (3629)(oiktirmonfrom te verb oikteiro in turn from oiktos =
compassion, pity = compassionorpity which in turn is said to be derived from
the interjection oi = "Oh!"; see also study of cognate -oiktirmos) is an
adjective which describes one who is concerned about another's unfortunate
state or misery" (BDAG), one who has pity, one who is compassionatebeing
moved or motivated by sympathy. The Lord is the Source ofmercy. When we
demonstrate mercy, we are like the Fatherbecause this is one of His great
attributes. Oiktirmon is used more often in the Septuagint (15x) almost always
describing the compassionofYahweh (Ex 34:6; Dt. 4:31; Neh9:17; Neh.
9:31;Ps 78:38, 86:15, 103:8, 111:4, 112:4, 145:8, Joel2:13, Jonah4:2) The only
other NT use is James 5:11+ where we read "We count those blessedwho
endured. You have heard of the endurance of Joband have seenthe outcome
of the Lord’s dealings, that the Lord is full of compassion(polusplagchnos)
and is merciful (oiktirmon)." Oiktirmon - 15xin 15vin the Septuagint - Ex
34:6; Dt. 4:31; Jdg 5:30; 2 Chr. 30:9; Neh 9:17; Neh. 9:31; Ps. 78:38; Ps.
86:15;Ps. 103:8; Ps. 109:12;Ps. 111:4;Ps. 112:4; Ps. 145:8;Lam. 4:10; Joel
2:13; Jon. 4:2
Just as your Father - Obviously we can't show perfect mercy like our Father,
but we are to strive to imitate Him as we learn to rely on His Spirit and walk
by the self-same Spirit (Gal 5:16+)Who continually "energizes" us spiritually,
giving us supernatural desire and power(Php 2:13NLT+)to show ("work
out" - Php 2:12+)God-like mercy.
Paul gave the Ephesians a similar command to "Be (presentimperative = as
your habitual practice, enabled by the Spirit) kind to one another, tender-
hearted, forgiving eachother, just as God in Christ also has forgiven you."
(Eph 4:32+)
Darrell Bock - Children of God, Jesus says, are calledto imitate their
heavenly Father. We are to be an audiovisual of him. For God is kind to the

ungrateful and wicked. Be merciful, just as your Father is merciful. The call
of the disciple to radical love is "like father, like child." As Plummer
(1922:189)notes, "Morallikeness proves parentage." Jesus'ethicalcallto love
is nothing more than a call to imitate the Father. And to love is to have mercy.
Warren Wiersbe writes that "Two principles stand out: we must treat others
as we would want to be treated (Luke 6:31), which assumes we want the very
best spiritually for ourselves;and we must imitate our Father in heaven and
be merciful (Luke 6:36). The important thing is not that we are vindicated
before our enemies but that we become more like God in our character(Luke
6:35). This is the greatestrewardanyone can receive;far greaterthan riches,
food, laughter, or popularity (Luke 6:24-26). Those things will one day vanish,
but characterwill lastfor eternity. We must believe Matthew 6:33+ and
practice it in the powerof the Spirit." (Ibid)
IVP BackgroundCommentary - That human mercy should reflect God’s
mercy became a common Jewishsaying (e.g., the Letter of Aristeas see entry
208 = "Forif you understood everything you would be filled with pity, for
God also is pitiful.") (ED: This is fascinating because mostJews lackedthe
"powerSource" the Holy Spirit, and yet they still understood to a degree
God's great attribute of mercy.)
ILLUSTRATION - GeneralOglethorpe once said to John Wesley, “Inever
forgive and I never forget.” Wesleyreplied, “Then, sir, I hope you never sin.”
If we are sinners who need mercy, we must show God’s mercy to those who
have wrongedus. Jesus goes onto show us that rather than judging others,
our focus should be on judging ourselves. (Luke 6:36-45 Judging Others,
Judging Self)
Changing Hearts - Luke 6:36

On the last day of the US Civil War, officerJoshua Chamberlain was in
command of the Union army. His soldiers lined up on both sides of the road
that the Confederate army had to march down in surrender. One wrong word
or one belligerent actand the longed-forpeace could be turned to slaughter.
In an actas brilliant as it was moving, Chamberlain ordered his troops to
salute their foe! No taunting here, no vicious words—only guns in salute and
swords raisedto honor.
When Jesus offeredHis words about forgiveness in Luke 6, He was helping us
understand the difference betweenpeople of grace and people without grace.
Those who know His forgiveness are to be strikingly unlike everyone else. We
must do what others think impossible: Forgive and love our enemies. Jesus
said, “Be merciful, just as your Father is merciful” (v. 36).
Grant us the courage to end our conflicts by Your grace.
Imagine the impact in our workplacesand on our families if we were to
embrace this principle. If a salute can make armies whole again, what power
there must be in Christ’s grace reflectedthrough us! Scripture gives evidence
of this in Esau’s embrace of his deceitful brother (Gen. 33:4), in Zacchaeus’s
joyful penance (Luke 19:1–10), andin the picture of a father racing to greet
his prodigal son(Luke 15).
With the grace ofChrist, may we let this be the final day of bitterness and
dispute betweenour enemies and us.
Lord, we know how the gentle power of forgiveness canbring healing in
relationships. Grant us the courage to end our conflicts by Your grace.

Anger almost always vanishes in the face of grace.
By Randy Kilgore (Our Daily Bread, Copyright RBC Ministries, Grand
Rapids, MI. — Reprinted by permission. All rights reserved)
Where Is My Focus? —Luke 6:36
My mother, who was a single parent in Singapore, employed a nanny to take
care of us children while she was at work. Only many years later did I realize
how profoundly my nanny had influenced my thinking and behavior. She
used to tell us, “If people treat you well, treat them better than they have
treated you; but if they treat you badly, treat them worse than they have
treated you!”
For a long time, I did not even realize that I had been living according to this
“tit for tat” philosophy. It made me calculating in my response to kindness,
and vengeful in my response to unkindness.
So when I became a Christian, I found it difficult to obey Bible passages that
tell us how to treat others. I didn’t like the command to “be merciful, just as
your Father also is merciful” (Luke 6:36) because I had the wrong focus. I was
always looking at what others had done or were likely to do to me, insteadof
what God had done and continues to do for me. My real problem was
forgetting how merciful God was to me—and it showedin the way I
responded to people.
We all need to remember that we don’t deserve God’s mercy. Then we can be
merciful to others—no matter how they treat us. —AL

When wronged by those who wish us harm,
Lord, teachus what to say;
Help us respond with Christlike love—
With goodtheir deeds repay.
—Bosch
When offended, don't respond in kind; respond with kindness.
By Albert Lee (Our Daily Bread, Copyright RBC Ministries, Grand Rapids,
MI. — Reprinted by permission. All rights reserved)
JIM BOMKAMP
VS 6:36 - “36 “Be merciful, just as your Father is merciful.” - Jesus teaches
His disciples to be merciful as their heavenly Father is merciful
13.1. It is amazing for me to watchChristian people who have
experiencedthe mercy of God working so incredibly turn around and treat
people so unmercifully.
13.2. Our heavenly Father in sending His Sonto die upon the cross
for our sins, when we as sinners deserved the full wrath of God because ofour
rebellion and sin and spurning of Him and His law and love, demonstrated to

us a standard of mercy that is really unfathomable to our minds. How could
the Lord be willing to send His only begotten Sonto come and suffer such a
horrendous humiliation, degradation, and suffering when Jesus had done
absolutely nothing to deserve it? Jesus wentto Calvary only because He so
loved eachand every one of us. “Jesus paidit all, all to Him I owe. Sin had
left a crimson stain, He washedit white as snow.”
14. CONCLUSIONS:
14.1. Lets commit ourselves to being people who will imitate our
Lord in the way that He loves us. Lets learn to love unconditionally, and do
acts of love for people expecting absolutely nothing back in return. Lets love
everyone, including our enemies and those who have harmed us. Lets begin to
pray for our enemies and those who hate us.
A. B. BRUCE
Verse 36
Luke 6:36 corresponds to Matthew 5:48, which fitly closesthe promulgation
of the greatlaw of love = be ye therefore perfect, as your Fatherin heaven is
perfect (vide notes there). Lk. alters the precept both in its expression(
οἰκτίρμονες forτέλειοι), and in its setting, making it begin a new train of
thought instead of winding up the previous one = be compassionate (οὖν
omitted, (69)(70) (71) (72), etc.) as, etc.—the precepts following being
particulars under that general.— γίνεσθε, imperative, for the future in Mt.—
οἰκτίρμονες:a legitimate substitution, as the perfection inculcatedreferred to
loving enemies, and giving opportunity for setting forth the doctrine of God’s
free grace.— καθὼςfor Mt.’s ὡς, common in Lk. (twenty-eight times),

witnessing to editorial revision.— ὁ πατὴρ ὑ.: without ὁ οὐράνιος, which is
implied in the epithet “the Highest” (Luke 6:35).
ADAM CLARKE
Verse 36
Be ye therefore merciful - Or, compassionate;οικτιρμονες, from οικτος,
commiseration, which etymologists derive from εικω to give place, yield,
because we readily concede those things which are necessaryto them whom
we commiserate. As God is ever disposedto give all necessaryhelp and
support to those who are miserable, so his followers, being influenced by the
same spirit, are easyto be entreated, and are at all times ready to contribute
to the uttermost of their powerto relieve or remove the miseries of the
distressed. A merciful or compassionate man easilyforgets injuries; pardons
them without being solicited; and does not permit repeated returns of
ingratitude to deter him from doing good, even to the unthankful and the
unholy. See on Matthew 5:7; (note).
THOMAS CONSTABLE
Verse 35-36
"But" (Gr. plen) introduces another strong contrast(cf. Luke 6:23). Rather
than loving, doing good, and lending, as other people do with a desire to
receive in return, the disciple should do these things with no thought of
receiving back. That is how God gives and it is therefore how His children
should give. Jesus promised a greatreward for disciples who do this. The

children of God can demonstrate their relationship to "the Most High" by
behaving as He behaves. The use of this name for God highlights the
disciple"s exaltedposition. Mercytoward all people should mark disciples"
attitudes and actions as it marks God"s. This emphasis accords with Luke"s
concernfor people in need (cf. Luke 10:25-37). Matthew"s interest, onthe
other hand, was in God"s perfectrighteousness (cf. Matthew 5:48; Matthew
19:21).
STEVEN COLE
Judging Others, Judging Self (Luke 6:36-45)
RelatedMedia
A young man was filling out a college questionnaire to help determine
roommate compatibility. By the questions “Do you make your bed regularly?”
and “Do you consideryourself a neat person?” he checkedthe box marked
“Yes.”
His mother read his answers and, knowing they were far from the truth,
askedwhy he had lied. “What?” he replied. “And have them stick me with
some slob!”
We’re all prone to excuse our ownfaults and magnify the faults of others. You
know how it goes:“I’m quiet, you’re unassertive;he’s a wimp.” “I’m
concerned;you’re curious; he’s nosy.” “I’m thrifty; you’re a bit tight; he’s
cheap.” “I drive with the flow of traffic; you go over the speedlimit; he’s
reckless.”

Jesus knew our common propensity to justify selfand blame others. As He
concluded the sectionof His sermondealing with the requirement of loving
even our enemies, He knew that we would try to dodge its demands by judging
our enemies and excusing ourselves. So He gives a strong corrective by
showing how we should focus on showing mercy, not judgment, even toward
those who have wrongedus (6:36-38). Then, to help us apply it, He goes on to
show that we must focus on judging our own sins or we will be like blind men
trying to lead the blind (6:39-40). Only when we have judged our sins can we
then see clearlyto help another person with his sins (6:41-42). In fact, we must
judge ourselves down to the heart level, because only a goodheart can
produce goodfruit (6:42-43). Thus Jesus is teaching us that …
To love as we ought, we should focus on showing mercy toward others but
(also)on judging our own sins.
Remember the question that I askedin our laststudy, a question I often ask
those who come to me for counsel:Do you want God’s blessing in your life?
The Bible states that God’s ways are not our ways (Isa. 55:8). If we want
God’s blessing in our lives, we must go God’s way, which is usually counter to
the ways of the natural man. Man’s way is to go easyon myself and to judge
others more harshly than I judge myself. God’s way is to be merciful toward
others and to judge my own sins. Since it goes againstthe flesh, it is something
we must constantlywork at if we want to please God and experience His
blessing.
1. To love as we ought, we should focus on showing mercy toward others
(6:36-38).
A. TO SHOW MERCYTO OTHERS, WE MUST PERSONALLY KNOW
THE MERCIFULFATHER.

“Be merciful, just as your Fatheris merciful” (6:36). Only those who have
personally tastedof God’s greatmercy can show such mercy towardothers.
Everyone who has receivedGod’s mercy knows himself as a sinner who
deserves God’s judgment. If you do not view yourself that way, you do not
understand the gospelofJesus Christ. The gospelis not that I was a pretty
goodperson who neededa little something extra in my life, and God provided
that something extra. The gospelis that I was hopelesslyalienatedfrom God,
guilty of violating His holy law. I could do nothing in myself to be reconciled
with God. No amount of goodworks would qualify me for heaven, because
they could never cancelout my sins. I was dead in my sins, living according to
the desires ofthe flesh, ignorant of God and His holy ways. Then,
But God, being rich in mercy, because ofHis greatlove with which He loved
us, even when we were dead in our transgressions,made us alive togetherwith
Christ (by grace you have been saved), … (Eph. 2:4-5).
That’s the greatnews of the gospel!When you have personally tastedGod’s
greatmercy in Christ, you canbegin to show that mercy to others who, like
you, do not deserve it. Mercy, like grace, is God’s undeserved favor, but with
the added nuance of His compassionbecauseofour helpless condition. Often
when someone has wrongedus, we want God’s justice for him. We want him
to pay for what he did. But what if God had shownus justice, not mercy? We
would be paying for our sins in hell! If we know God as our merciful Father,
then we must, as His children, show His mercy toward those who have
wrongedus. Jesus goes onto show us what this means:
B. TO SHOW MERCYTO OTHERS MEANS NOT TO JUDGE THEM, TO
PARDON THEM, AND TO BE GENEROUS TOWARD THEM.
 To show mercy to others means not to judge them.

When Jesus commands us not to judge others, He does not mean that we
should not evaluate others’ actions, beliefs, or teachings. This is often carried
to ridiculous extremes in our tolerant culture. I once served on a jury with a
woman who told us after hours of deliberation that she could never vote to
convict the woman on trial, even though she was clearly guilty, because the
Bible says, “Judge not, lestyou be judged.” If people who think like that
would read their Bibles, they would see that immediately after that command
in Matthew 7:1, Jesus said, “Do not give what is holy to dogs, and do not
throw your pearls before swine” (Matt. 7:6). Just a few verses later, He
warned about “false prophets who come to you in sheep’s clothing, but
inwardly are ravenous wolves” (Matt. 7:15). In order to obey these
commands, we must make some judgments: “This personis a dog or swine;
this guy is a wolfin sheep’s clothing.”
Neither did Jesus mean by not judging that as a church and as individual
Christians we should overlook ortolerate serious sin or doctrinal error in
other professing believers. Both Jesus (Matt. 18:15-17)and Paul (1 Cor. 5:9-
13) made it clearthat we must confront a sinning Christian and, if he does not
repent, eventually we must put him out of the church. Jesus condemnedthe
Pharisees fortheir wrong behavior and teaching (Matt. 23). Paul condemned
the Judaizers for adding works to the gospelof grace (Gal. 1:8, 9). John, the
apostle of love, exposedand condemned those who denied apostolic teaching
and told the believers not even to receive such people into their house or give
them a greeting (1 John 2:18-26;2 John 10, 11). None of these men violated
Jesus’command not to pass judgment. We must be discerning people.
So, what does Jesus mean by “do not pass judgment”? He further explains it
by “do not condemn.” To judge others is to look down on them with a
condemning spirit, presuming that we know their heart motives. It stems from
a self-righteous spirit on our part. To judge someone stems from a desire to
get evenor to make the personpay for what he did. We don’t want God to
pardon him; we want God to zap him! We would be gratified to hear that the

guy gotinto major trials: “It serves him right after what he did to me!” If we
heard that he repented and Godsaved him, we would think, “That’s not fair!”
All of this reflects a spirit of judgment on our part, not a spirit of mercy.
Jesus illustrates a judgmental spirit in His story of the Pharisee and the
publican (Luke 18:11-14). The Pharisee prayed, “God, I thank You that I am
not like other people, swindlers, unjust, adulterers, or even like this tax-
gatherer. I fasttwice a week;I pay tithes of all that I get.” He was self-
righteous and proud, looking down on others as being not as goodas himself.
But a non-judgmental person is humble. He sees himselfas a sinner, no better
than any other sinner. This proper view of himself frees him to show mercy,
not judgment, to fellow sinners.
 To show mercy to others means to pardon them.
To pardon a sinner is to release him from the guilt and penalty of his sin.
Christians know that God has forgiven them much; thus they must forgive
others much. Jesus illustrated this in the parable He told about the two slaves
who oweda king different amounts of money (Matt. 18:23-35). The first slave
owedthe equivalent of $10 million. His wife, children, and all that he had
would have to be sold in order to settle the debt. When he entreatedthe king
to be patient with him, the king was moved with compassionand forgave the
whole debt.
But then that slave went out and grabbed a fellow slave who owed him a few
thousand dollars (a hundred days’ wages). It was not a small amount, but
neither did it compare to the debt he had owed the king. The forgiven slave
demanded that his fellow slave pay back every cent, and he would not show
him mercy. He had him thrown into prison. When the king heard of how he
had treatedhis fellow slave, he threw the first slave into prison and demanded

that he repay everything he owedhim. Then Jesus applied it, “So shall My
heavenly Father also do to you, if eachof you does not forgive his brother
from your heart” (Matt. 18:35).
Pardoning those who have sinned againstus is not optional! We should not
extend forgiveness verballyto the one who wrongedus until he repents, since
God does not grant forgiveness to sinners until they repent. But we must
forgive the person in our hearts and be ready to forgive the instant he repents,
just as God is ready to pardon every sinner who turns to Him in repentance.
An unforgiving spirit is a judgmental spirit, opposedto God’s mercy.
 To show mercy to others means to be generous towardthem.
Verse 38 is often takenout of context by fund-raising preachers who use it to
promise, “If you give to this ministry, God will give you back more.” While
it’s true that God will bless generous givers, it is not true that He will give
them back more than they give. In its context this verse means that even if we
have been burned by people we have helped, we must continue to be generous
to those in need, just as God generouslyshoweredHis mercy on us.
The description “goodmeasure, presseddown, shakentogether, running over,
they will pour into your lap” comes from the grain markets of that day. A
goodmerchant would pour grain into his measure. Thenhe would press it
down and shake it so that it would settle. Then he would pour in more grain
until it ran over. He would take that overflowing measure and pour it into the
lap of your robe, which could be pulled up to serve as a big pocket. That’s
how God poured out His generous mercyon us! That’s how we should
respond to needy people. To show mercy to others means not to judge them, to
pardon them, and to be generous towardthem. Children of the merciful

heavenly Father should be marked by such mercy, even toward those who
have wrongedus.
C. TO SHOW MERCYTO OTHERS, WE MUST REMEMBER THAT
WHAT WE SOW IN RELATIONSHIPS IS WHAT WE WILL REAP.
If we do not judge others, we will not be judged. If we pardon, we will be
pardoned. If we are generous, we will be treatedgenerously. Does our Lord
mean that people will treat us that way? Or, does He mean that God will treat
us that way? I take it to mean both. On the human plane, the statements are
proverbial in the sense that they are generallytrue, not absolutely true in
every case. It is generallytrue that if you are a merciful person, not
condemning others for their faults, others will be gracious towardyou. If you
are quick to forgive, others will be prone to forgive you. If you are generous,
others will be generous towardyou. On the other hand, if you condemn
people, if you refuse to forgive, if you are stingy, it will come back to you.
This is illustrated by an incident in the childhood of Louis Mayer, the founder
of the Metro-Goldwyn-Mayermovie studio. He had a fight with another boy
and lost. While his mother was bathing his black eye, he told her how the fight
was entirely the other boy’s fault. His mother said nothing, but after dressing
his eye, she took Louis to the back door of their home. Nearbywere several
hills that createda fine echo. She told him to call those hills all the bad names
he could think of. He did so and the bad names all came back to him. “Now,”
she said, “callout, ‘God bless you.’” He did so and back came “Godbless
you.” Mayersaid he never forgotthat lesson. How you treat others comes
back to you.
But Jesus’words also apply to God’s treatment of us, both now (through
other people, as just mentioned) and in the future judgment when we stand
before Him. If we truly are in Christ through faith in His shed blood, there is
no eternal condemnation (Rom. 8:1). But our deeds will be judged and those

that are wood, hay, and stubble will be burned and we will suffer loss. We will
be saved, yet so as through fire (1 Cor. 3:15; 2 Cor. 5:10). The Bible says that
God is opposedto the proud, but He gives grace to the humble (1 Pet. 5:5). As
we’ve seen, a judgmental personwho refuses to forgive others is self-righteous
and proud. We put ourselves in oppositionto God if we condemn and refuse
to forgive those who have wrongedus. If we persistin our stubborn refusalto
obey the merciful Father, it may revealthat He is not our Father, in which
case we are under His judgment and wrath.
GeneralOglethorpe once said to John Wesley, “I never forgive and I never
forget.” Wesleyreplied, “Then, sir, I hope you never sin.” If we are sinners
who need mercy, we must show God’s mercy to those who have wrongedus.
Jesus goeson to show us that rather than judging others, our focus should be
on judging ourselves:
2. To love as we ought, we must judge our own sins, down to the heart level
(6:39-45).
Some commentators struggle with the flow of thought here, but I think there
is a logicalflow. Jesus was speaking primarily to His disciples, whom He was
training to be leaders. Ratherthan judging others (6:36-38), they must judge
themselves or they will be like blind guides of the blind, whose followers
would be just like them (6:39-40). Thus they must take the log out of their own
eye before they try to help others with the speck in their eye (6:41-42). As they
examine themselves, they should look at their fruit (6:43-45). If their words
are judgmental, bitter, and evil, it indicates that their hearts are evil. But if
they are merciful, forgiving, and generous, it indicates that God has truly
done a work of grace in their hearts. That is the flow of thought here.
A. WE MUST JUDGE OUR OWN SINS, OR WE ARE LIKE THE BLIND
LEADING THE BLIND (6:39-40).

Jesus is pushing His disciples to examine themselves. If they are blind to their
own sins, how can they help others deal with their sins? Although Luke does
not mention it here, the backdropfor Jesus’illustration was the Pharisees,
whom He calledblind guides of the blind (Matt. 15:14;23:16, 24). These men
were marked by spiritual pride. They did not confront their own sins and
acknowledge theirconstant need of God’s grace. If the disciples followed
them, they would become like them, falling into the pit of self-righteousness.
But if they will follow the merciful Lord Jesus, theywill become like Him. It’s
a warning to be carefulto follow spiritual leaders who confront their own sins
and to avoid leaders who are self-righteous. If we want God to use us to
disciple others, …
B. WE MUST JUDGE OUR OWN SINS AS THE PREREQUISITE TO
HELPING OTHERS WITH THEIR SINS (6:41-42).
Note that Jesus does not saythat we should not help a brother with the speck
in his eye, but rather, we should first take the log out of our own eye so that
we can see clearlyto help him with his speck. The word for “log” refers to the
main supporting beam of a house. Your fellow workerhas a speck of sawdust
in his eye that he needs help removing. But how ridiculous for you to try to
help when you have a beam in your own eye!
Jesus is humorously pointing out how prone we all are to focus on and
exaggeratethe faults of others but to minimize or even ignore our own glaring
faults. We’re quick to blame others, but we’re slow to blame ourselves. If
someone else is late for an appointment with me, I think, “How inconsiderate!
Doesn’the know that I’m busy?” But if I’m late for an appointment, I think,
“He’ll just have to realize that I’m a busy man. I couldn’t help being late.” If
I’m in a hurry, I ride the tail of the guy in front of me, muttering, “Step on it!
I don’t have all day!” But if a guy is riding my tail, I say, “Back off!What’s
the big rush, man?”

I see this often when I counselcouples with marriage problems. I ask her what
their main problem is and she says, “I have my faults, but I could be a good
wife if my husband wasn’tso inconsiderate and selfish!” And off she goes!
Then I ask him what the problem is and he says, “I’m not perfect, but that
woman is impossible to please!” Off he goes listing all of her faults.
But you won’t begin to love the other personas you should and you won’t
grow spiritually until you begin to confront your own sins with God’s Word.
The Word is able to judge the thoughts and intentions of our hearts, exposing
us before God’s holy standards (Heb. 4:12-13). Have you ever been working
outside until dark? You thought you were not very dirty. Then you went into
the bathroom, flipped on the light, and lookedin the mirror. The light and the
mirror showedyou that you were filthy! God’s Word is like that. You think
you’re a pretty loving person until you read Luke 6:27-38 or 1 Corinthians 13!
Then you realize that you’ve gota lot of growing to do. If you want to please
God by loving others as you should, you must be in God’s Word, applying it to
your heart, not to the heart of the person that you’re having difficulty with.
Once God’s Word helps you getthe log out of your eye, you will be much
more compassionatein helping a brother with his speck. You’ll say, “Brother,
I sympathize with you, because I used to have far more than a speck in my
eye. Let me share how Godcan help you getyour speck out.” Rather than
being proud, you will be humble. Ratherthan being judgmental, you will be
merciful. Ratherthan being insensitive, you’ll be understanding.
Then Jesus gives anotherillustration to show that we must examine the fruit
that comes from our lives. Such fruit reveals our hearts, because we produce
according to what we are. Our words revealwhat fills our hearts.

C. WE MUST JUDGE OUR OWN SINS DOWN TO THE HEART LEVEL
(6:43-45).
Jesus’point is obvious: A tree produces after its nature. The fruit primarily
refers to our words which revealthat which fills our hearts (6:45). What is
inside comes out of our mouths. If you are often spewing out angry, bitter
words that tear down others, that blame them for all your problems, then
your heart is not right before God. Jesus is not teaching here that some people
are inherently good, while others are not. The only way you canget a good
heart is to be born againthrough the powerof God’s Spirit. Once you are
born again, it is not automatic to live by the new man or heart. There will be a
struggle betweenthe old and the new. But those who truly have tastedthe
Father’s mercy will strive to put off the old man and put on the new. They will
seek to please God, beginning on the thought level. As those who have received
mercy, they will focus on showing God’s mercy toward others.
Note that the goodman has a goodtreasure or storehouse in his heart (6:45).
Where does this come from? It comes from meditating often on God’s great
mercy in Christ toward you. As Paul said, “the life which I now live in the
flesh I live by faith in the Son of God, who loved me, and delivered Himself up
for me” (Gal. 2:20). Let God’s greatmercy fill your thoughts and you will
have a storehouse ofmercy to serve to others.
Conclusion
Ask yourself these questions: Am I marked more by a merciful spirit or by a
critical, judgmental spirit? Am I blaming Godor others for my problems, or
am I working on removing the log in my own eye? Am I frequently judging
my ownlife, down to the thought level, by God’s Word? Am I truly born
again? Is pleasing Christ the focus of my life? To love others, especiallythose
who have wrongedus, as Jesus commands, we must focus on showing mercy
to others, but on judging our own sins.

DiscussionQuestions
What is the difference between being judgmental and being discerning? Why
is this distinction important?
How can we know when to show mercy to someone who has wronged us and
when to confront? Are these in opposition?
How can a bitter person who was terribly mistreated overcome his or her
feelings? Whatcounselwould you give?
How can we forgive when we don’t feelforgiving? What does biblical
forgiveness mean?
Copyright, Steven J. Cole, 1998,All Rights Reserved.
MATTHEW HENRY
It will redound to our honour for herein we shall resemble God in his
goodness,whichis the greatestglory:"Ye shall be the children of the Highest,
shall be owned by him as his children, being like him." It is the glory of God
that he is kind to the unthankful and to the evil, bestows the gifts of common
providence even upon the worstof men, who are every day provoking him,
and rebelling againsthim, and using those very gifts to his dishonour. Hence
he infers (Luke 6:36), Be merciful, as your Father is merciful this explains
Matthew 5:48, "Be perfect, as our Fatheris perfect. Imitate your Fatherin
those things that are his brightest perfections." Thosethat are merciful as
God is merciful, even to the evil and the unthankful, are perfect as God is
perfect so he is pleasedgraciouslyto acceptit, though infinitely falling short.
Charity is calledthe bond of perfectness, Colossians 3:14. This should strongly
engage us to be merciful to our brethren, even such as have been injurious to
us, not only that God is so to others, but that he is so to us, though we have

been, and are, evil and unthankful it is of his mercies that we are not
consumed.
RICH CATHERS
36 Therefore be merciful, just as your Father also is merciful.
:35 love … do good… lend
Jesus reiterates the three things He’s just talked about.
All three verbs are presenttense commands, things we must do continually.
:35 He is kind to the unthankful and evil
kind – chrestos – virtuous, good;kind, benevolent
unthankful – acharistos (“not” + “grace”) – ungracious;unpleasing;
unthankful
God is kind to those who are evil.
God is gracious to those who are not gracious.
:35 love your enemies
Lesson
Undeserved kindness
We usually tend to treat people similarly to the way they treat us.
If someone is mean to us, we can be mean right back.
Video: Three StoogesSlaps, Eye Pokes,HeadConks, and more
Jesus’whole point is that we need to take the initiative to be loving, doing
good, lending, and be kind to people who might never show the same to us.

This is what agape love is all about.
When Paul defined love (or, agape), he wrote,
(1 Corinthians 13:4–5 NASB95) —4 Love is patient, love is kind and is not
jealous;love does not brag and is not arrogant, 5 does not act unbecomingly;
it does not seek its own, is not provoked, does not take into accounta wrong
suffered,
When you keeptrack of eachtime a person offends you, you make it harder
for you to do these kinds of things.
This is how God loves us.
Paul wrote,
(Romans 5:8 NKJV) But God demonstrates His own love toward us, in that
while we were still sinners, Christ died for us.
God sent Jesus to save us, not because we were greatpeople worth saving, but
because we were sinners in need of saving.
When Jesus died on the cross, He died in order to take our place. He paid the
penalty that we deservedby dying for us.
You might be thinking that you are going to need to cleanup your life in
order to be right with God.
Jesus didn’t die for sinless people, He died for sinners.

Jesus died so you could be forgiven.
God does want you to change, but He will help you change when you’ve
opened your heart to Him.
I think the next couple of verses continue this idea of the Golden Rule, doing
to others what you would want done to you.
Luke: Loving Those Who Don’t Love You
Sermon by J. Ligon Duncan on September27, 2009
Luke 6:27-36
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The Lord’s Day Morning
September 27, 2009

Luke 6: 27-36
“Loving Those Who Don’t Love You”
Dr. J. Ligon Duncan III
If you’ll remember throughout Luke chapter 6, from the time Jesus called
twelve
disciples to follow Him, He is clearly sending the signalthat He is creating
the people of God anew. And just
like Moses gatheredtwelve tribes and Joshua led twelve tribes into the
Promised
Land, so also Jesus has twelve disciples in this new Israel that He is bringing
about.
As we lookedat the Beatitudes these last few weeks, we saw that Jesus
was saying that one difference betweenHis disciples, His followers, and the
world, is that His disciples value something different than the world values.
They treasure something different than the world treasures.

They worship something different than
the world worships. And that makes
all the difference in the hard places and the goodplaces in life.
When circumstances are hard, whether it’s poverty, hunger, or
friendlessness, His disciples reactin a certain way because who their treasure
is. And when circumstances are
good, insteadof worshiping those circumstances andreveling in those gifts
above all else, His disciples continue to treasure God, to worship Him, to value
Him above everything else because they understand who the true treasure is.
So one greatdifference betweenHis people and worldlings is going to be
what they value, what they treasure.
Now in this passage, He begins to address another distinction betweenHis
people
and the world. And it has to do
with their default setting when they are dealing with unloving people.
Now very frankly, what Jesus is speaking abouttoday has to do with every
single one of us here today. I
don’t know how it has to do with you specifically.
I do know how it has to do with some of you specifically, just because
you have been so kind to open your lives up to me and let me know some of
the
things you struggle with. But Jesus

has quit preaching and gone to meddling in this passage.
If you listen closely, there will be no one who walks out of here without
our toes thoroughly stepped upon.
And of course, He intends to do that because one of the vital differences
betweenHis people and the world is preciselyseenin this area.
Now let me sayone more thing before we read the passage.
If you think the GoldenRule is how Jesus intends you to get right with
God and be saved, I’ve gotsome really bad news for you.
If being loving towards those who are unloving to you is the way you get
saved, we’re all going to hell.
Jesus Himself in this passagemakes it clearthat
obedience to His Golden Rule is not the
way we are saved, but the proof and evidence and the result of the salvation
which He has gainedfor us. The way
that we treat those who are unloving towards us is the effectof having
received
His undeserved mercies. Thatis one
of the keythings that He says in this passage.
So it’s important for us to bear this in mind as we read this passagebecause
moralists like to take a passagelike this and turn it into Jesus’words on the
way of salvation. When in fact,

Jesus was urging us to be merciful

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