Compassion

Is that species of affection which is excited either by the actual distress of its object, or by some impending calamity which appears inevitable. It is a benevolent sorrow for the sufferings or approaching misery of another. The etymology of the word expresses this idea with strict propriety, as it signifies suffering with the object. Hobbes makes this a mere selfish passion, and defines it as "being fear for ourselves." Hutcheson resolves it into instinct; but Dr. Butler much more properly considers it as an original distinct particular affection in human nature. It may be considered as a generic name, comprehending several other affections; as mercy, commiseration, pity. This affection, (as well as every other of our nature, ) no doubt, was wisely given us by our Creator. "Ideas of fitness, " as Saurin observes, "seldom make much impression on the bulk of mankind; it was necessary therefore to make sensibility supply the want of reflection; and by a counter-blow with which the miseries of a neighbour strike our feeling, produce a disposition in us to relieve him."

Being Compassionate

Zec_7:9; 1Pe_3:8; Jud_1:20-23.

The Compassions Of The LORD

Lam_3:22-23.

The LORD Being Compassionate

Deu_30:3; Psa_78:32-38; Psa_86:15; Psa_111:4; Psa_145:8; Jer_12:14-15; Lam_3:31-36; Mic_7:18-20.

Those That Are Not Compassionate

1Jn_3:17.

COMPASSION.—See Pity.

By: Kaufmann Kohler, Emil G. Hirsch

Sorrow and pity for one in distress, creating a desire to relieve, a feeling ascribed alike to man and God; in Biblical Hebrew, ("riḥam," from "reḥem," the mother, womb), "to pity" or "to show mercy" in view of the sufferer's helplessness, hence also "to forgive" (Hab. iii. 2); , "to forbear" (Ex. ii. 6; I Sam. xv. 3; Jer. xv. 15, xxi. 7); "to spare" (Deut. vii. 16, xiii. 8; Ezek. vii. 4, xx. 17); and , "to be gracious" and "kind" (Isa. xxii. 23 [if the text is correct]; Prov. xx. 28; Job vi. 14; Num. xiv. 19; Gen. xxx. ii. 10; Isa. lxiii. 7). The Rabbis speak of the "thirteen attributes of compassion," (Ex. xxxiv. 6; Pesiḳ. 57a; R. H. 17a). Later a distinction is made between attributes of compassion and those of love (; see Asher Ben David in his commentary on the Thirteen Attributes, where he classifies them under "justice," "love," and "compassion").

The Biblical conception of compassion is the feeling of the parent for the child ("pitieth"; Ps. ciii. 13). Hence the prophet's appeal in confirmation of his trust in God figures the feeling of a mother for her offspring (Isa. xlix. 15), and Pharaoh's daughter, moved by maternal sympathy, has compassion on the weeping babe (Ex. ii. 6).

But this feeling should mark the conduct of man to man (I Sam. xxiii. 21); its possession is a proof that men are among those deserving recognition as "blessed unto Yhwh"; and in Zech. vii. 9 it is included among the postulates of brotherly dealings. Inversely, the lack of compassion mark..s a people as "cruel" (; Jer. vi. 23). The Chaldeans are without compassion in that they slay the young and helpless (II Chron. xxxvi. 17); and Edom is censured for having cast away all "pity" (Amos i. 11).The poor are especially entitled to compassion (A. V. "pity"; Prov. xix. 17). The repeated injunctions of the Law and the Prophets that the "widow," the "orphan," and the "stranger" shall be protected show how deeply rooted was the feeling of compassion in the hearts of the righteous in Israel. It can not be admitted that the provisions for the extermination of the seven original Palestinian tribes (Deut. vii. 3, 16) indicate the absence of kindly sympathy for aliens. Even if these provisions do not, as the critical school insists, represent merely pious wishes, they are at least entitled to be regarded as war measures, and, as such, were exceptional. They rank with similar provisions to cover the cases of the murderer and the false prophet (Deut. xiii. 8; xix. 13, 21). The very horror with which the conduct of the Chaldees and Edom (see above) was regarded proves the contrary. Even the "enemy" was within the sweep of Jewish compassion. And so was the dumb animal, as the humane provisions of the Pentateuch against cruelty to them demonstrate (see Cruelty to Animals).

Seat of Compassion.

The physiological psychology of the Bible places the seat of the sympathetic emotions in the bowels. But the eyes were credited with the function of indicating them. Hence the frequent use of the expression "the eye has," or "has not," pity. The "length of the breath"—that is, in anger or wrath ()—is another idiomatic expression for compassionate forbearance.

God is full of compassion (Ps. ciii. 11, cxlv. 3); and this compassion is invoked on men (Deut. xiii. 17), and promised to them (Deut. xxx. 3). "His compassions fail not, being new every morning" (Lam. iii. 22). Repeatedly He showed His compassion (II Kings xiii. 23; II Chron. xxxvi. 15). His "mercy [or "compassion"] endureth forever." He loveth the "poor," the "widow," the "orphan," and the "stranger." He is named ("gracious and full of compassion"; Ex. xxxiv. 6, passim). To obtain His "compassion," as the quality that pardons, sinners must first repent and return to Him (II Chron. xxx.). But when they do this, even non-Jews will experience His compassion (Book of Jonah). For God "pitieth" like a father those "that fear him" (Ps. ciii. 13).

These Biblical ideas become the foundation of the ethical and theological teachings of the Rabbis. Israel especially should be distinguished for its compassionate disposition (Yeb. 79a), so that one who is merciful falls under the presumption of being of the seed of Abraham (Beẓ. 32b). One who is not prone to pity and forbearance is cruel (B. Ḳ. 92a), and this though to be compassionate has the tendency to rob life of its savor (Pes. 113b). The thoughtlessly frivolous is like a cruel man, but one who is compassionate experiences the lot of the poor man (B. B. 145b). Compassion shown to fellow man will win compassion from on high (Shab. 151a). Eyes without pity will become blind, and hands that will not spare will be cut off (Ta'an. 21a). Women are recognized as prone to pity (Meg. 14b). In fact, this trait of its women was one of the glories of Jerusalem (B. B. 104b). To praise God meant to become merciful like unto Him (Shab. 133b; Ex. xv.). Strangers certainly came within the scope of the rabbinical ideas of compassion. Their dead were buried with the dead of Israel; their poor were assisted; their sick were visited (Giṭ. 61a, Tos. v. 4, 5). The angels when about to celebrate in song Israel's victory over Egypt were hushed by God with the rebuke: "The works of My hands have been drowned, and you would intone jubilant pæans!" (Meg. 10b).

The peculiar interdiction of the explanation of Pentateuchal laws as manifestations of divine compassion for dumb creatures (Ber. 33b) proves that this explanation was popular (see Cruelty to Animals). But the Rabbis often lay stress on the fact that the Torah takes great care to "spare" () the property of man (Soṭah 14b; Nega'im xii.).

God is recognized as the "Compassionate" (; compare the frequent use of "raḥman" in the Koran). He is invoked as the (Father of Compassion). So close is this association with Him that "Raḥmana" becomes the usual designation for His revealed word. He suffers with His people (Rabbi Meïr: "The Shekinah exclaims with the suffering patient, 'Oh, my head! Oh, my arm!'" Sanh. iv. 46a; but see Levy, s.v. ). He mourns with His people (Lam. R. to i. 1). The relation which God's "compassion" sustains to His "justice" is also a subject of rabbinical inquiry, as it was among the early Christian sects. When the shofar is sounded "God's quality of compassion mounts the throne" (Pesiḳ. 151b, 155a; Lev. R. xxix.; compare also Abraham's prayer [Yer. Ta'an. 65d]). The name "Elohim" designates God's justice (), and the name Yhwh God's compassion (; Ex. R. vi.). Even while God is preparing to inflict punishment, God's compassion is bestirring itself (Yer. Ta'an. 65b, bottom; Pesiḳ 161b; Midr. Teh. to Ps. 86; Pes. 87b). Philo says "God's pity is older than His judgment" ("Quod Deus Sit Immutabilis," 16). The name Yhwh is repeated twice in Ex. xxxiv. 6 to allay the fears of Moses. As before the sin of the golden calf had been committed God dealt with Israel according to His compassion, so even now, after their sinning, will He deal with them in mercy (Pesiḳ. R. 5; Num. R. xii.).

COMPASSION.—See Pity.

kom-pash´un: Compassion is the translation of רחם, rāḥam, “to love,” “pity,” “be merciful” (Deu 13:17; Deu 30:3); of raḥămı̄m, “mercies” (1Ki 8:50); of חמל, ḥāmal, “to pity,” “spare” (Exo 2:6; 1Sa 23:21); רחום, raḥūm (Psa 78:38; Psa 86:15; Psa 111:4; Psa 112:4; Psa 145:8), is rendered by the American Standard Revised Version “merciful.” We have σπλαγχνίζομαι, splagchnı́zomai, “to have the bowels yearning,” in Mat 9:36; Mat 14:14, etc.; sumpathéō (Heb 10:34), “to suffer with (another)”; sumpathḗs (1Pe 3:8, the Revised Version (British and American) “compassionate,” margin, Greek, “sympathetic”); metriopathéō (Heb 5:2, the Revised Version (British and American) “who can bear gently with”); eleéō, “to show mildness,” “kindness” (Mat 18:33; Mar 5:19; Jud 1:22, the Revised Version (British and American) “mercy”); oikteı́rō, “to have pity” or “mercy” (Rom 9:15 bis).

Both rāḥam and splagchnizomai are examples of the physical origin of spiritual terms, the bowels being regarded as the seat of the warm, tender emotions or feelings. But, while rāḥam applied to the lower viscera as well as the higher, splágchnon denoted chiefly the higher viscera, the heart, lungs, liver.

The Revised Version (British and American) gives “compassion” for “mercy” (Isa 9:17; Isa 14:1; Isa 27:11; Isa 49:13; Jer 13:14; Jer 30:18; Dan 1:9 the King James Version “tender love with”; for “bowels of compassion,” 1Jn 3:17); for “mercy” (Heb 10:28); “full of compassion” for “merciful” (the American Standard Revised Version “merciful” in all cases) (Ex Exo 34:6; Neh 9:17; Psa 103:8; Joe 2:13; Jon 4:2); “compassions for mercies” (Isa 63:15; Php 2:1), for “repentings” (Hos 11:8).

Compassion, literally a feeling with and for others, is a fundamental and distinctive quality of the Biblical conception of God, and to its prominence the world owes more than words can express. (1) It lay at the foundation of Israel’s faith in Yahweh. For it was out of His compassion that He, by a marvelous act of power, delivered them from Egyptian bondage and called them to be His own people. Nothing, therefore, is more prominent in the Old Testament than the ascription of compassion, pity, mercy, etc., to God; the people may be said to have gloried in it. It is summed up in such sayings as that of the great declaration in Exo 34:6: “Yahweh - a God full of compassion (the American Standard Revised Version merciful) and gracious” (compare Psa 78:38; Psa 86:15; Psa 111:4; Psa 112:4; Psa 145:8; Lam 3:22, “His compassions fail not”). And, because this was the character of their God, the prophets declared that compassion was an essential requirement on the part of members of the community (Hos 6:6; Mic 6:8; compare Pro 19:17). (2) In Jesus Christ, in whom God was “manifest in the flesh,” compassion was an outstanding feature (Mat 9:36; Mat 14:14, etc.) and He taught that it ought to be extended, not to friends and neighbors only, but to all without exception, even to enemies (Mat 5:43-48; Luk 10:30-37).

The God of the New Testament, the Father of men, is most clearly revealed as “a God full of compassion.” It extends to the whole human race, for which He effected not merely a temporal, but a spiritual and eternal, deliverance, giving up His own Son to the death of the cross in order to save us from the worst bondage of sin, with its consequences; seeking thereby to gain a new, wider people for Himself, still more devoted, more filled with and expressive of His own Spirit. Therefore all who know the God and Father of Christ, and who call themselves His children, must necessarily cultivate compassion and show mercy, “even as he is merciful.” Hence, the many apostolic injunctions to that effect (Eph 4:32; Col 3:12; Jas 1:27; 1Jn 3:17, etc.). Christianity may be said to be distinctively the religion of Compassion.

See Pity.

See MERCY.