Digression on Mercy: Divine Mercy in the Book of Wisdom

 

The first reading for this Sunday (16th) comes from the Book of Wisdom, in the section which is often titled "Digression on Mercy." I would like to share with you some updated thoughts on this passage, which I originally wrote as a reflection for a Sunday missalette six years ago. It's also timely as the Diocese of Cubao, through the Parish of Divine Mercy, is hosting a diocesan-wide recollection on the Divine Mercy this coming Saturday, July 29th.

The fight is becoming dull, leaving aficionados feeling unsatisfied with the lack of action and bloodshed. The boxers are not as ferocious as portrayed in the pre-fight advertisements. Even the fighter with the label "No Mercy!" on his boxing trunks appears to be friendly, as he consistently bows, shakes hands, and taps the shoulders of his opponent before and after each round.

In the Bible, there are also "No Mercy" texts—passages in which God commands Israel to show no consideration for enemies and sinners (Deut 20:10-14 is an example). 

A few years ago, Philippine legislator even used these passages (Exod 21:12, for instance) to argue for the restoration of the death penalty. 

Such passages, which a biblical scholar refers to as "texts of terror," do exist in the Bible. However, applying them as laws in our present context requires a high degree of caution and sound interpretation. Even the scribes responsible for recording these laws in written form reinterpreted them in view of changing historical circumstances.

There are instances where the law is not strictly applied, such as in the cases of Cain, Moses, and David, despite legal provisions like capital punishment for murder. Biblical laws, much like the No Mercy boxer who fights with compassion, are more like theological reflections on God's mercy and justice and the value of human beings, as well as visions of a better community rather than mere statutory codes of law.

The First Reading from the Book of Wisdom exemplifies this concept further. Its anonymous author, possibly a scribe or sage, contemplates the notion of capital punishment for the Canaanites, who had inflicted suffering on Israel and were described as "merciless murderers of children, devourers of human flesh" (12:5). Surprisingly, God spared the lives of these enemies, recognizing their humanity (v. 8a) and demonstrating care and love for all creation (v. 13a, 11:24).

While God possesses the power to vanquish the wicked instantly with a single word (12:9), He chooses not to do so. Instead, He judges them gradually (v. 10a) to provide them with an opportunity to repent ("topos metanoias," v. 10a), even if their wickedness seems deeply ingrained, and their minds seemingly unchangeable (v. 10c). His leniency extends to all (v. 16b), and His judgment is characterized by clemency (Gk. "epieikeia") and great forbearance (v. 18a).

The sage then encourages readers to apply the principle of "kindness" (Gk. "philanthropic") in their interactions with others (v. 19a). "Philanthropia," in this context, implies temperance in punishing the wicked, offering them "good hope" ("euelpis" and a chance to repent ("metanoia") (v. 19b). The sage concludes this "Digression on Mercy" with a dual lesson: "that we should reflect on God's goodness when we judge others and, when we ourselves are judged, seek mercy " (v. 22).

While it remains uncertain whether Jesus read the Book of Wisdom, when He shares the Parable of the Wheat and the Weeds (Mt 13:24-43) with the crowds, He exemplifies a similar concept of divine mercy. In this parable, the owner exercises patience and moderation, allowing both the good and the bad to coexist and grow together, thereby reflecting the idea of God's merciful nature.