MERCY EXULTS TRIUMPHANTLY OVER JUDGMENT

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

THE MERCY OF GOD’S HIGH PRIEST

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

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

MERCIFUL TREATMENT OF ANIMALS

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

MERCY AND KINDNESS

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

MERED

(Meʹred) [rebellion].

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

MEREMOTH

(Merʹe·moth) [elevations].

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

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

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

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

MERES

(Meʹres) [worthy].

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