Mercy or Sacrifice?

“I desire mercy and not sacrifice.”

On at least two occasions the Lord applied these words first spoken by Hosea in 6:6. Both speakers expressed what was appropriate to circumstances that prevailed in their time.

Hosea was responding to his nation’s blindness regarding the Lord’s overriding purpose in delivering Israel from slavery, giving them the law through Moses along with instructions to guide them in offering sacrifices. They were to be a completely different people, their manner of life superior to what was going on in various nations around them. Those nations had their sacrifices and offered them to ward off punishment from the god or gods they offended.

Mining the Minors: Jonah (15)

In the last few decades, those of us who live in multicultural societies have been thoroughly propagandized against any visible display of racial animus. The social project of stigmatizing Western “racists” — to the point where even inadvertently acknowledging obvious differences between people groups commonly results in social shaming and summary disemployment — has been a great success among liberal whites, though notably less transformative across other demographics.

Having grown up in an era largely free of war, half-lobotomized by the steadily-mounting pressure of political correctness, more than a few of us may have difficulty imagining a time in which intense race-consciousness might have served the occasional useful purpose.

That would be most of the rest of human history.

Helping / Not Helping

Job’s three friends came to help. Their purpose is explicitly stated: they came in order to “show him sympathy and comfort him”, and they probably traveled great distances to do it.

They all failed. In fact, they failed horribly. They made Job’s situation that much worse.

Some might make the argument it’s because they were men.

Always Misunderstood

ViralCraze’s “10 Bible Verses That Are Always Misunderstood” explains the parable of the Good Samaritan ... by not really explaining it:

“Jesus asked the question, ‘Who is your neighbor?’ The simple answer is the one who you choose to show mercy to.”

This is the generally accepted response, and it’s not entirely wrong. Still, a careful reading of the passage shows it is not quite what the Lord Jesus said.

In fact, the parable is not about identifying our neighbor at all.

The ‘Moral Hazard’ of Calling ISIS a ‘Cancer’

The New York Times, or at least one Michael J. Boyle, wants us to be careful about calling wickedness wicked:

“But if the ‘war on terror’ has taught us anything, it is that such moralistic language can blind its users to consequences. Describing a group as ‘inexplicable’ and ‘nihilistic,’ as Mr. Kerry did, tends to obscure the group’s strategic aims and preclude further analysis. Resorting to ritualized rhetoric can be a very costly mistake if it leads one to misunderstand an enemy and to take actions that inadvertently help its cause.”

Mr. Boyle is correct to express reserve about Mr. Kerry’s choice of epithets: the behavior of ISIS in Iraq is far from inexplicable and quite strategic, though its consequences are horrific.

But the Times’ concern about moralistic language is misplaced.