Exodus 34:6, “Compassionate,” or in Hebrew, “rakhum.” This word also appears as a noun, “rakhamim” or “compassion.” Both of these words are related to the Hebrew word for womb, “rekhem.” Compassion in the Hebrew Bible, is centered in a person’s core. The word invites us to imagine a mother’s tender feelings for her vulnerable infant. Rakhum is a word that conveys intense emotion, it’s even translated as “deeply moved.” The story of King Solomon, who meets two women, who’ve just given birth. One of their babies sadly dies, but then both women claim that the baby still living is theirs. As a test, Solomon says to cut the baby in two, and give each mother a half, but the baby’s real mother is deeply moved, she would rather the other woman take her baby, then see her child die, it’s her compassion, that reveals that she’s the true mother.
But rakhum isn’t just an emotional word, it also involves action and surprisingly, the word is used most often to describe God’s actions, motivated by his emotions. When the Israelites are suffering and oppressed in Egypt, God hears their cries and is compelled by his compassion, his rakhamim, to rescue them. Then, as the Israelites travel through the dangerous wilderness, they’re hungry and thirsty and God is rakhum, caring for them as his own child. God provides everything they need, food, water and clothing, as he personally guides them. It’s no surprise, that when Yahweh reveals his character to the Israelites in the wilderness, he begins by saying, he’s compassionate.
But despite Yahweh’s continual rakhamim, the Israelites turn away from him, time and again. They reject Yahweh’s compassion, and instead, give their allegiance to other gods and rather than showing compassion to each other, they do violence, and their rebellion results in exile and they’re scattered among the nations. It’s in this dark moment in Israel’s story, that we come to the book of Isaiah, where Yahweh compares himself to a mother, full of rakhamim toward her baby, can a mother forget her nursing child or have no rakhamim on the child of her womb? Even if she forgets, I will not forget you. God is full of motherly compassion, and he will rescue his people. Further in Isaiah, we realize that God is going to do this by entering into the suffering of humanity. This points forward to a time when Jesus comes on the scene, he is Yahweh’s deep compassion become human.
In Greek, the word “compassion” is “oiktirmos.” As Jesus embraces the sick and cares for the outcast, he’s deeply moved by human suffering. Jesus compares himself to a mother hen using her wings to shield her chicks from danger, as he gathers people into his embrace. The ultimate expression of oiktirmos, Jesus is moved by compassion to enter into humanity’s suffering, into death itself, to rescue and bring us near to God. It’s this same life of compassion, that Jesus calls his followers to imitate, allowing ourselves to be moved by the pain of others, to embrace the hurting and to participate in relieving suffering in the world. In this way, we too can embody the compassion of Yahweh or in Jesus’ words, be compassionate, just as your Father is compassionate. We can see how fitting it is, that “compassionate” is the first word God uses to describe himself. When we’re in pain or see others suffering, we can be certain that God is deeply moved to respond and that he’s there to meet us with his deep compassion.
But rakhum isn’t just an emotional word, it also involves action and surprisingly, the word is used most often to describe God’s actions, motivated by his emotions. When the Israelites are suffering and oppressed in Egypt, God hears their cries and is compelled by his compassion, his rakhamim, to rescue them. Then, as the Israelites travel through the dangerous wilderness, they’re hungry and thirsty and God is rakhum, caring for them as his own child. God provides everything they need, food, water and clothing, as he personally guides them. It’s no surprise, that when Yahweh reveals his character to the Israelites in the wilderness, he begins by saying, he’s compassionate.
But despite Yahweh’s continual rakhamim, the Israelites turn away from him, time and again. They reject Yahweh’s compassion, and instead, give their allegiance to other gods and rather than showing compassion to each other, they do violence, and their rebellion results in exile and they’re scattered among the nations. It’s in this dark moment in Israel’s story, that we come to the book of Isaiah, where Yahweh compares himself to a mother, full of rakhamim toward her baby, can a mother forget her nursing child or have no rakhamim on the child of her womb? Even if she forgets, I will not forget you. God is full of motherly compassion, and he will rescue his people. Further in Isaiah, we realize that God is going to do this by entering into the suffering of humanity. This points forward to a time when Jesus comes on the scene, he is Yahweh’s deep compassion become human.
In Greek, the word “compassion” is “oiktirmos.” As Jesus embraces the sick and cares for the outcast, he’s deeply moved by human suffering. Jesus compares himself to a mother hen using her wings to shield her chicks from danger, as he gathers people into his embrace. The ultimate expression of oiktirmos, Jesus is moved by compassion to enter into humanity’s suffering, into death itself, to rescue and bring us near to God. It’s this same life of compassion, that Jesus calls his followers to imitate, allowing ourselves to be moved by the pain of others, to embrace the hurting and to participate in relieving suffering in the world. In this way, we too can embody the compassion of Yahweh or in Jesus’ words, be compassionate, just as your Father is compassionate. We can see how fitting it is, that “compassionate” is the first word God uses to describe himself. When we’re in pain or see others suffering, we can be certain that God is deeply moved to respond and that he’s there to meet us with his deep compassion.
