I'll preface this rather lengthy post by saying that these reflections are here mostly for my own benefit. It is really a simple exercise in remembrance of the wonderful teaching we received last weekend – and, as for any type of learning, revision is greatly beneficial in improving retention and application of the acquired knowledge. I do hope, however, that some will read this and enjoy it, perhaps even learn from it, and also be encouraged in living in such a way as to give glory to our heavenly Father!
Reflections
"He has showed you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God." – Micah 6:8
As a medical practitioner, mercy really ought to be at the heart of my professional mission. However, it is frequently lost in our thinking – medicine as a job does not necessarily lend itself to rewarding mercy in practice. The environment is one of high stress, drive for efficiency, hierarchy - it all combines to push one's feelings aside, and the temptation is to feel like yet another cogwheel in the system, keeping things running. Patients are an inevitable part of the system, rather than a person in need of mercy. When we are stripped bare by the eyes of analysis, we realise the brutal truth, that the mercy given us is often not passed onto others around us. But as recipients of mercy – God's mercy – we are called to be more than cogwheels, more than instruments of diagnosis and treatment. We are called to become agents of God's mercy to those in need, and we are privileged in the health care profession to be able to reach out to so many, who might benefit from God's mercy through us.
IMPACT 2009, a conference of CMDFA (Christian Medical and Dental Fellowship of Australia) held last weekend in
Old Testament Insights
We were blessed to have Andrzej Turkanik, a theologian from
Moses
First, turning to Exodus 3, we learn of Moses's journey to the far side of the desert, a long way from the hustle and bustle of
"Who am I?" – Moses has had a privileged upbringing that may prepare him, as well as or better than most, for the task of confronting Pharaoh. However, Moses' question is a fairly logical reaction to the scale of the task (verse 11). Note, however, God's response. He does not remind Moses of his upbringing, or his preparedness. He, instead, says "I will be with you" – the connection here, is that Moses' identity is as one who is with God. His ability is not the factor that leads to success, rather it is God's presence. Compare this with 2 Corinthians 12, and Paul's experience with physical impediment (thorn in the flesh). God's answer to prayer was clear (verse 9) saying "my grace is sufficient for you". When confronted with life, tasks, hardship – God's grace, His presence, is all we need.
"Who are you?" – Moses asks this question, perhaps doubting God’s strength and power to save. However, God’s response is very revealing and powerful. In verses 14-15, God reveals Himself as “I am”, “the God of your fathers”, and “the name by which I am to be remembered from generation to generation”. He then goes on to promise deliverance to a new land, a new life. This reveals God as a constant God, one who is powerful, as proven in the past, who he presently is, and what he will do in the future. When confronted with doubt – remember God’s constancy.
What we learn from Moses is that God is someone whom we can trust, and that our reliance is only rightly placed with Him. He may ask much of us, but when the task is at hand, God’s grace and presence are sufficient.
Jacob & Leah
In Genesis 29, Jacob and Leah both feel hard done by. Jacob has worked hard for seven years, in love with Rachel, and finds out that he has been tricked into marrying the other sister. Leah clearly plays the role of despised wife. How, then, does their story display the mercy of God? Leah was shown mercy in being granted sons – indeed, many sons, and far more than Rachel. While she would not be loved by Jacob, she praised the Lord for His mercy. Indeed, the greatest mercy extended to her is shown in her eventual part in the line of Jesus’ own ancestors!
Judah & Tamar
In Genesis 38, within one to two generations of Jacob and Leah, we meet Judah (one of the sons of Jacob and Leah) and Tamar. Genesis 38 is one of the strangest chapters in the Old Testament – it is almost perverse when we look at it from modern day eyes. Perhaps a bit of background context is in order here. Tamar’s situation needs to be understood in the light of Canaanite law – their law obliges Tamar (a widow) to seek to provide sons (i.e. the all-important line of descendants) for her dead husband. This would be achieved by way of the dead husband’s brethren becoming husband to the woman, thus fulfilling the duty of the deceased.
We read of Onan’s wickedness. He entered into the relationship for pleasure, ignoring responsibility, and greedily seeking a greater inheritance for himself by not providing a son for his deceased brother. He was put to death (by God). Fearing the same fate for his next son,
Of course, this mercy is not lost on
We therefore learn from
Elijah
The story of Elijah the prophet is one of despair and lost hope in the face of Queen Jezebel’s threats on his life, after the great showdown between himself and the prophets of Baal. We pick this up in 1 Kings 19, and Elijah flees to the desert. Note that Elijah is fleeing in the direction of Horeb (Sinai), because at the place where Moses experienced God’s presence, there he also desired to experience God’s presence. Elijah is representational of Moses – as prophesied in Deuteronomy 18. Fed by God, Elijah reaches Horeb – having received physical nourishment, he then comes to the place where he will be filled spiritually.
At Horeb, Elijah seeks refuge in a cave. This interestingly suggests that Elijah, having sought God, now wants to hide – but God’s thought-provoking question applies to us all, “What are you doing here?” Note then Elijah’s predicament, trapped within himself, as evidenced in his rather self-centered response. God’s revelation is also interesting. Rather than manifest in a powerful display, God chooses to arrive as a “gentle whisper”, or when translated more accurately from the original Hebrew text, as a “thundering sound of sheer silence”. God’s nature here is mysterious, but clearly more powerful than earthly (or even heavenly) displays of power and might. Filled with God’s presence, Elijah is (like Moses) commissioned by God to “go” and fulfill his purposes. Later on, like Moses, Elijah is granted the grace of meeting and talking with Jesus about Jesus’ own exodus (Luke 9:28). Such is the mercy of God that the spiritually exhausted are filled!
We learn much from Elijah. Just as we become disheartened or threatened, and dwell in self pity, we come to God for filling. God is gracious and merciful, revealing Himself as He chooses, but refreshing us spiritually so that we might play our part in God’s story, God’s plans. We can gain hope for the future from Elijah’s story, that we, also, will meet God face to face. In this lifetime, what counts is faithful obedience to God’s commission.
A Radical Prayer
“Blessed are the merciful, for they will receive mercy” – Matthew 5:7
Reverend Dr David Williams, a minister, missionary and medical doctor, taught principally about the meaning of mercy, developing the concept well beyond the traditional exposition of “withholding judgment”, describing mercy instead as active love and compassion for the lost and weak.
The Traditional View
A traditional view has grace and mercy being two sides of the same coin. Grace is the provision of undeserved blessing, while mercy is withholding judgment. Indeed, these are helpful ways of understanding what God has done for us at the cross – fundamentally, the freedom and eternal life we experience in Christ is God’s grace, while being spared the punishment of death and eternal separation from God is God’s mercy.
True Mercy
To understand mercy properly, however, requires an understanding of God’s character. Mercy does not seem a natural or easily understood attitude, when one thinks about our understanding of justice. Sin deserves punishment – even unto death. Exodus 25:17 describes the atonement cover (or mercy seat), the place of the ultimate sacrifice, an annual event involving the death of unblemished animals. This took place to (symbolically) abolish the chasm between man and God that had been created by sin, and hence restore the relationship.
If punishment were to be simply ignored, this would imply that justice is undermined. If God is completely just, then, how are we to understand that our sin goes unpunished? At the cross, we see that our sin indeed is not unpunished, but is completely accounted for – substitutionary atonement. Who took the punishment for our sin? It was Jesus, upon the cross, fully human, but also fully God, who took the punishment. The character of God, whose mind-blowing act of love it was to take the punishment of the world’s sin upon Himself, is perfect mercy.
Mercy, therefore, is loving kindness, compassion, pity. It beautifies relationships, for it produces edification of the lost and weak. For the mortal, God’s mercy enables us to learn and be filled with God-likeness. Because we have received mercy, we can understand mercy, and because of this we can show mercy.
Outworking of Mercy
In our lives, therefore, God’s mercy is active and alive in our own transformed inclinations toward others. God’s mercy is poured into our lives, and our calling is to take up our cross daily – thus, God’s mercy is extended to others. Our attitude is to be that of Christ, compassionate and sacrificial. This, then, is mercy.
The ingenious corollary of this is that our own lives are enriched if we are merciful! As Jesus proclaimed, “Blessed are the merciful, for they will receive mercy.” With an attitude of mercy, we are aided in our understanding of God’s own character – this, furthermore, is mercy, our own contentment in God!
A Radical Prayer
If our lives are to be characterized by mercy, as we hope, then we must cast aside all hindrances. And so we pray that our lives are God-centered. We pray for no riches, except in God alone (our example lies within scripture, in Proverbs 30:8). We pray also to find no rest, except in God alone (Hebrews 4). We pray that we may be able to love God more than our own families (Matthew 10:37).
Many find such prayer radical, for it goes against many of the things we are tempted to call blessings. Riches can be blessings, as can holidays and rest, and families are a wonderful blessing also. However – the problem lies in the possibility that each of these potential blessings are also potential idols. If we can pray these prayers, then this helps to refocus and establish our priority in God – these blessings are secondary.
Such is the nature of God’s mercy that we are able to understand His mercy when we draw near to Him, and we are abundantly blessed when we can know Him so well.
Bridging the Gap
Dr Alan Gijsbers, addiction medicine specialist and theologian, taught about mercy as the attitude or desire to bridge the gap, to heal, essentially God’s character and desire to bring about restoration since sin entered the world.
“Mercy” is used to translate several Hebrew words in the Old Testament:
Chesed – loving kindness
Chanan – grace
Rachamin – pity
Note that all three of the above are represented in Psalm 51:1, and all three are part of God’s character, as expounded in Exodus 34:6-7.
In the New Testament, “mercy” is used to translate four Greek words:
Eleos – kindness
Oiktirmos – pity/compassion
Splanchnon – affection
Hilaskomai – propitious/merciful
The many meanings of the word “mercy” as used in Scripture highlight its complex nature, and its broad meanings together form a significant component of Godly attitude. Once again, we return to Jesus as God incarnate for our prime illustration of what mercy looks like. Jesus healed the sick (Matthew 4:23). He associated with the needy (Matthew 9:9-13). Notice in this passage that Jesus exhorts the Pharisees to understand God’s plea, “I desire mercy, not sacrifice”, and again the very same exhortation in Matthew 12:7. God’s people had heard this before numerous times (1 Samuel 15:22-3, Psalm 40:6-8, Isaiah 1:11-17, Jeremiah 7:21-3, and verbatim in Hosea 6:6). Mercy is an attitude of the heart, one that Jesus displays so clearly throughout His ministry.
If we examine the beginning of Jesus’ ministry in Matthew 4-5, we notice something incredible. Jesus’ preaching comes in the context of His powerful healing ministry – i.e. Jesus was a medical missionary! Imagine Jesus overseeing His disciples, and the crowds of needy below, and proclaiming the
Mercy & Justice
"He has showed you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God." – Micah 6:8
As has been alluded to earlier, mercy and justice are intimately related. Although mercy may seem the essence of God’s character, it is important to understand justice as being equally essential to God’s character. Mercy does not make sense without justice. Mercy requires a moral sense of right and wrong, a heart that feels wrenched at injustice, and a desire to set things right. Equally, justice is harsh and unsustainable without mercy – imagine a cold-hearted, merciless society, retribution without transformation. Wisdom is required amongst all of this to apply mercy and justice in our lives.
Micah challenges us to act justly, to love mercy, and to walk humbly with God. God’s example to us today is found in Jesus, who fully exemplifies the meeting of justice and mercy.
Mercy to Patients
As Christian health providers, we are challenged to enact justice and mercy toward our patients. In a sense, the implicit relationship is one between a healer and a broken individual. The responsibility of bridging that gap lies with us – and the secret to building that bridge is mercy, love.
We need only look at the perfect healer, Jesus, to understand how huge a challenge this can be. Love is easy when the attitude is mutual. However, the calling of a Christian is to be radical, and to love even our enemies. It is this type of love, which extends even unto those who do not love us, that transforms lives. It is this type of love that flows from a merciful heart. This sort of love, in our practice today, allows patients to have the freedom to be themselves, empowers them, and truly heals.
Again, wisdom is required to apply mercy properly – respectful, sensible boundaries must be set in the relationship, so as not to abuse trust.
Mercy on Ourselves
Amidst lofty standards, wisdom is required to keep the big picture in focus. It is tempting to think we can change the world, but in thinking so, there is a trap in being driven toward a career-oriented, unbalanced, unsustainable life. Mercy on ourselves involves maintaining balance in our lives, prioritizing important relationships (when blessed with family and church, our roles within each are given by God), and loving those who are close to us. Most importantly, we are to spend time with God, so that we can become more like God – holy (Leviticus 11:45, 19:2, 20:26), perfect (Matthew 5:48) and merciful (Luke 6:36).
Can Justice & Mercy Meet?
We are greatly blessed to have been taught also by Reverend Tim Costello, Chief Executive of World Vision
What exactly did Jesus proclaim? In Luke 4:18, Jesus quotes Isaiah, boldly declaring the arrival of good news to the poor. Jewish society was divided in essence into two unofficial subclasses – clean and unclean. The term “poor” alluded to the “unclean” – materially, in health, socially, and spiritually. It was these unclean people who were excluded from the inner sanctum of the temple, as it was felt that God’s holiness meant that only those clean, cleansed by ritual, were able to approach the throne. So it is with spectacular brilliance that Jesus’ proclamation of good news to the poor “cleanses” the spiritual divide, “cleanses” us from sin, and affords everyone the opportunity to approach with confidence the throne of grace (Hebrews 4:16)!
Jesus enacted justice and mercy in concert with His proclamation. The
Remember Micah’s challenge, to “act justly, love mercy, and walk humbly with your God.” At the global scale, we can observe these very things happening. Mercy and justice are both important elements in the work of aid organizations such as World Vision – aid (mercy) is being offered as a blessing to the poor (justice), and has always been paired with advocacy (justice). This is not for our own blessing, but for the fulfillment of God’s own plan for global restoration. In history, we also note the inspired work of Wesley and Wilberforce in the abolition of slavery.
On a personal level, what does this entail? Our calling (vocation – that part of God’s purpose for which we have been put on this earth), is where our deep gladness meets the world’s deep needs. It is our discipleship of God. Our vocations expose us to unique opportunities to enact mercy and justice at a personal level, and this is what God calls us to do in Micah 6:8. Faithful obedience to God means taking these opportunities – to do as Jesus did, to show God’s love to others.
“Can justice and mercy meet? Yes, and they must in order that the
Mercy
Like Elijah, we have had the amazing chance to draw close to God, in our own Horeb. But God commands us to “go” – and overwhelmingly, the call from IMPACT 2009 is to go out into the world, to “act justly, love mercy, and walk humbly with [our] God.”
