Proverbs 16:6
By mercy and truth iniquity is purged:
And by the fear of the Lord men depart from evil.
The English in this proverb leaves some ambiguity. Can virtues, such as mercy and truth purge iniquity? This ambiguity has led some to draw either one of the two following conclusions: someone’s iniquities can be purged by first facing them with the truth of the Word, and then giving them the benefits of mercy; or like Catholics interpret it, that by being truthful and merciful, one can atone for his own iniquities.
I would like now to turn your eyes towards a Hebrew understanding of a literal translation of this verse: ‘By Mercy and Truth, He shall atone for iniquity’ (capitalization mine).
When Pilate asked Yeshua, ‘What is the truth?’ Yeshua did not reply. Is it because Yeshua was ignorant of the answer? Why would He be? He had already made His speech to His disciples about the nature of Truth when He said, I am the Way, the Truth and the Life’. Truth is not ‘something’; it is ‘Somebody’. The same goes with mercy and other virtues. Writings reveal that the ancient Hebrews did not see the virtues of the Almighty as abstract concepts (as is brought us from Greek civilization), but as living entities such as angelic beings. Texts tell us about the angel of mercy who approached God at the creation of man, and in Proverbs eight, Wisdom speaks as a person.
Also, the Hebrew text of the Proverb does not tell us about iniquities purged by virtues, but of iniquities ‘atoned’ by the Person of Mercy and Truth. We now get a much different image. Instead of telling us about virtuous works purging our iniquity, the King teaches us in this proverb about His King, the Messiah, as the only One who can atone for it. Through their sacrificial system, Jews have always believed that it is the Messiah that purges iniquities, not works.
Yeshua is both Truth and Mercy. Let us not be afraid to go to Him.
By mercy and truth iniquity is purged:
And by the fear of the Lord men depart from evil.
The English in this proverb leaves some ambiguity. Can virtues, such as mercy and truth purge iniquity? This ambiguity has led some to draw either one of the two following conclusions: someone’s iniquities can be purged by first facing them with the truth of the Word, and then giving them the benefits of mercy; or like Catholics interpret it, that by being truthful and merciful, one can atone for his own iniquities.
I would like now to turn your eyes towards a Hebrew understanding of a literal translation of this verse: ‘By Mercy and Truth, He shall atone for iniquity’ (capitalization mine).
When Pilate asked Yeshua, ‘What is the truth?’ Yeshua did not reply. Is it because Yeshua was ignorant of the answer? Why would He be? He had already made His speech to His disciples about the nature of Truth when He said, I am the Way, the Truth and the Life’. Truth is not ‘something’; it is ‘Somebody’. The same goes with mercy and other virtues. Writings reveal that the ancient Hebrews did not see the virtues of the Almighty as abstract concepts (as is brought us from Greek civilization), but as living entities such as angelic beings. Texts tell us about the angel of mercy who approached God at the creation of man, and in Proverbs eight, Wisdom speaks as a person.
Also, the Hebrew text of the Proverb does not tell us about iniquities purged by virtues, but of iniquities ‘atoned’ by the Person of Mercy and Truth. We now get a much different image. Instead of telling us about virtuous works purging our iniquity, the King teaches us in this proverb about His King, the Messiah, as the only One who can atone for it. Through their sacrificial system, Jews have always believed that it is the Messiah that purges iniquities, not works.
Yeshua is both Truth and Mercy. Let us not be afraid to go to Him.
He is our Covering Atonement.
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