STRONGS NT 1653: ἐληωἐληω, ἐλεῶ; future ἐλεήσω; 1 aorist ἠλέησα; passive, 1 aorist ἠλεήθην; 1 future ἐλεηθήσομαι; perfect participle ἠλεημένος; (ἔλεος); from Homer down; the Sept. most frequently for חָנַן to be gracious, also for רִחַם to have mercy; several times for חָמַל to spare, and נִחַם to console; to have mercy on: τινα (Winer's Grammar, § 32, 1 b. α.), to succor one afflicted or seeking aid, Matthew 9:27; Matthew 15:22; Matthew 17:15; Matthew 18:33; Matthew 20:30; Mark 5:19 (here, by zeugma (Winer's Grammar, § 66, 2 e.), the ὅσα is brought over with an adverbial force (Winers Grammar, 463 (431f), how); f; Luke 16:24; Luke 17:13; Luke 18:38; Philippians 2:27; Jude 1:22 Rec.; absolutely to succor the afflicted, to bring help to the wretched (A. V. to show mercy), Romans 12:8; passive to experience (A. V. obtain) mercy, Matthew 5:7. Specifically, of God granting even to the unworthy favor, benefits, opportunities, and particularly salvation by Christ: Romans 9:15, 16 R G (see ἐλεάω), Romans 9:18; Romans 11:32; passive, Romans 11:30; 1 Corinthians 7:25; 2 Corinthians 4:1; 1 Timothy 1:13, 16; 1 Peter 2:10. [SYNONYMS: ἐληω, οἰκτείρω: ἐληω, to feel sympathy with the misery of another, especially such sympathy as manifests itself in act, less frequent in word; whereas οἰκτείρω denotes the inward feeling of compassion which abides in the heart. A criminal begs ἔλεος of his judge; but hopeless suffering is often the object of οἰκτιρμός. Schmidt, chapter 143. On the other hand, Fritzsche (Commentary on Romans, vol. ii., p. 315) makes οἰκτείρω and its derivatives the stronger terms: ἐληω, the generic word for the feeling excited by another's misery; οἰκτείρω the same, especially when it calls (or is suited to call) out exclamations and tears.]

Strong’s Greek 1653, ἐλεέω, expresses the active bestowal of mercy—an outward movement of compassion that alleviates misery. Its thirty-two New Testament occurrences cluster around three spheres: (1) urgent human pleas for help, (2) the Lord Jesus Christ’s merciful interventions, and (3) apostolic reflection on salvation history. Each occurrence unveils God’s heart toward the helpless and models the believer’s calling to reflect that heart toward others.

Old Testament Background and Septuagint Echoes

The verb translates Hebrew רִחַם (racham, to show compassion) and חָנַן (chanan, to be gracious) in the Septuagint, linking it to covenant love. Israel repeatedly “received mercy” after judgment (Hosea 2:23), setting a typological backdrop that Peter later cites (1 Peter 2:10). Thus ἐλεέω carries the weight of God’s steadfast commitment to rescue His people despite their unworthiness.

Pleas for Divine Compassion in the Gospels

Blind men, lepers, a Canaanite mother, a demon-tormented father, and Bartimaeus all cry, “Have mercy on us, Son of David” (Matthew 9:27; 15:22; 17:15; 20:30-31; Mark 10:47-48). Their petitions teach:
• Recognition of Jesus’ messianic authority (“Son of David”).
• Confidence in His compassionate character.
• The appropriateness of persistent, public appeal.

None are turned away; every plea is met with healing or deliverance, demonstrating that mercy is not merely sentiment but saving power.

Mercy as Christ’s Messianic Sign

Mark 5:19 records Jesus’ charge to the Gerasene demoniac: “Tell them how much the Lord has done for you, and how He has had mercy on you.” Mercy authenticates the gospel, moving recipients to witness. Matthew 18:33 places mercy at the center of kingdom ethics in the parable of the unforgiving servant: “Should you not have had mercy on your fellow servant, just as I had on you?” The forgiven are obligated to become forgivers.

Apostolic Theology of Mercy

Paul traces his ministry to personal mercy: “I was shown mercy, because I acted in ignorance and unbelief” (1 Timothy 1:13). The same mercy explains Epaphroditus’ recovery: “Indeed, he was sick, almost to the point of death, but God had mercy on him—and not only on him but also on me” (Philippians 2:27). Mercy thus sustains both sinner and saint, apostle and church.

Mercy and Election (Romans 9–11)

Romans 9:15 quotes Exodus 33:19, “I will have mercy on whom I have mercy.” Paul is not positing capriciousness but magnifying sovereign compassion that overrides human merit. The argument crescendos in Romans 11:32: “For God has bound everyone over to disobedience so that He may have mercy on everyone.” Mercy is the divine resolution to universal guilt, harmonizing justice and grace. Israel and the Gentiles alike stand dependent on that mercy (Romans 11:30-31).

Pastoral and Missional Implications

1 Corinthians 7:25 calls Paul “one who has received mercy,” grounding pastoral counsel in experienced grace. Jude requires believers to “have mercy on those who waver…save others, snatching them from the fire” (Jude 22-23). Evangelism and church discipline alike must be mercy-driven, guarding truth while rescuing the perishing.

Liturgical Echoes and Early Christian Worship

The repeated “ἐλέησον” of the Gospels birthed the Kyrie Eleison of early liturgies, embedding constant dependence on divine compassion into corporate worship. The Beatitude “Blessed are the merciful, for they will be shown mercy” (Matthew 5:7) functions as a congregational mirror, ensuring that those who pray for mercy also practice it.

Practical Applications for Today

• Prayer: Approach God confidently with needs, echoing the blind men’s cry.
• Ministry: Let every act of service flow from remembered mercy (2 Corinthians 4:1).
• Relationships: Extend forgiveness and practical help, reflecting the Master’s heart.
• Evangelism: Share testimonies of received mercy as powerful gospel witness.
• Worship: Retain liturgical or spontaneous petitions for mercy, anchoring gatherings in humility and hope.

Key References

Matthew 5:7; 9:27; 18:33; 20:30-31

Mark 5:19; 10:47-48

Luke 18:38-39

Romans 9:15-18; 11:30-32

2 Corinthians 4:1

Philippians 2:27

1 Timothy 1:13-16

1 Peter 2:10

Jude 22-23