5132.“施怜悯与我”表对仁爱的接受。这从“怜悯”的含义清楚可知，“怜悯”是指爱（参看3063，3073，3120，5042节），在此是指对邻之爱，或仁爱，因为前面论及对信仰的接受（5130节）；因为当感官层重生时，信与仁必在感官层面构成一体。“怜悯”之所以表示仁爱，是因为凡拥有仁爱的人都拥有怜悯，换句话说，凡爱自己邻舍的人都施怜悯与他。这也解释了为何圣言将仁爱行为描述为怜悯行为，如马太福音：
我饿了，你们给我吃；渴了，你们给我喝；我作客旅，你们留我住；我赤身露体，你们给我穿；我病了，你们看顾我；我在监里，你们来看我。（马太福音25:35-36）
在其它地方，仁爱行为也被描述为向穷人、困苦人、寡妇和孤儿所行的怜悯行为。
就其本质而言，仁爱就在于渴望邻舍的福祉，对良善拥有一种情感，在承认良善就是邻舍，因而那些处于良善的人就是邻舍，只是这些邻舍照着他们良善的程度而各不相同。因此，仁爱因在于对良善拥有一种情感，故也在于对那些陷入苦难的人心生怜悯。仁之良善就含有这种怜悯感在里面，因为它是从主对全人类的爱那里降下来的；这爱就是“怜悯”，因为整个人类都陷入苦难。怜悯有时也存在于没有仁爱的恶人中间；不过，这是由于他们自己受苦而引起的悲伤，因为它在于对与他们构成一体的朋友的关切，当这些朋友受苦时，他们也受苦。这种怜悯不是仁爱的怜悯，而是基于自我的朋友式的怜悯，就其本身而言，是怜悯的反面。因为这种人蔑视或仇恨除了自己，因而除了与他自己构成一体的朋友之外的其他所有人。
Potts(1905-1910) 5132
5132. And do mercy I pray with me. That this signifies the reception of charity, is evident from the signification of "mercy," as being love (see n. 3063, 3073, 3120, 5042); here love toward the neighbor, or charity, because the reception of faith was spoken of above (n. 5130); for faith and charity will make a one in the sensuous when this is being reborn. That "mercy" signifies charity is because all who are in charity are in mercy, or in other words all who love the neighbor are merciful to him; and therefore acts of charity are described in the Word by works of mercy; as in Matthew:
I was hungry and ye gave Me to eat; I was thirsty and ye gave me drink; I was a stranger and ye gathered Me; naked and ye clothed Me; I was sick and ye visited Me; I was in prison and ye came unto Me (Matt. 25:35-36);
and in other places by benefiting the poor, the afflicted, the widows, and the fatherless. [2] In its essence charity is to will well to the neighbor, to be affected with good, and to acknowledge good as the neighbor, consequently those who are in good, with a difference according to the degree of their good; and hence charity, because it is affected with good, is affected with mercy toward those who are in miseries. The good of charity has this within it because it descends from the Lord's love toward the whole human race, which love is mercy because all the human race is settled in miseries. Mercy sometimes shows itself in the evil, who are in no charity; but this is grief on account of what they themselves suffer, for it is shown toward their friends who make one with them, and when their friends suffer, they suffer. This mercy is not the mercy of charity, but is the mercy of friendship for the sake of self, which regarded in itself is unmercifulness; for it despises or hates all others besides itself, thus besides the friends who make one with it.
Elliott(1983-1999) 5132
5132. 'And show, I beg you, mercy to me' means the reception of charity. This is clear from the meaning of 'mercy' as love, dealt with in 3063, 3073, 3120, 5042, in this case love towards the neighbour, which is charity, since the reception of faith is spoken of above in 5130; for on the level of the senses, when these are born again, faith and charity must make one. The reason 'mercy' means charity is that all who have charity have mercy, that is, all who love their neighbour are merciful towards him. This also explains why the Word describes the practice of charity as acts of mercy, as in Matthew,
I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you took Me in, naked and you clothed Me, I was sick and you visited Me, I was in prison and you came to me. Matt 25:35, 36.
And in other places the practice of charity is described as acts of mercy done to the poor, the afflicted, widows, and orphans.
[2] Charity consists essentially in desiring the welfare of one's neighbour, in having an affection for what is good, and in acknowledging that since what is good is one's neighbour, those who are governed by good are consequently one's neighbour, but varyingly so, depending on the amount of good that governs the individual person. Therefore since charity consists in having an affection for what is good, it also consists in feelings of mercy for those in distress. The good of charity holds such feelings within it because it comes down from the Lord's love towards the whole human race, a love which is 'mercy' because the whole human race is in distress. Mercy sometimes seems to exist among the evil who have no charity. But this is a case of pain because of their own suffering; for it consists in a concern for friends whom they identify with themselves, and when those friends suffer, they suffer too. This kind of mercy is not the mercy that belongs to charity but that which goes with friendship based on self-interest, which regarded in itself is the opposite of mercy. That kind of person despises and hates everyone else apart from himself, and so everyone else apart from the friends whom he identifies with himself.
Latin(1748-1756) 5132
5132. `Et facias quaeso mecum misericordiam': quod significet charitatis receptionem, constat ex significatione `misericordiae' quod sit amor, de qua n. 3063, 3073, 3120, 5042, hic amor erga proximum seu charitas quia supra n. 5130 de fidei receptione dictum, fides enim et charitas unum facient in sensuali cum hoc renascitur. Quod `misericordia' charitatem significet, est quia omnes qui in charitate, in misericordia sunt, seu qui amant proximum, miserentur ejus quapropter exercitia charitatis per misericordiae opera in Verbo describuntur, ut apud Matthaeum, Esurivi et dedistis Mihi edere, sitivi et potastis Me, peregrinus fui et collegistis Me, nudus et amicivistis Me, aegrotus fui et visitastis Me, in carcere fui et venistis ad Me, xxv 35, 36;et alibi per quod pauperibus, afflictis, viduis, pupillis benefaciendum. [2] Charitas in sua essentia est velle proximo bene et affici bono et pro proximo agnoscere bonum consequenter illos qui in bono sunt, cum differentia quantum in bono; inde charitas quia afficitur bono, afficitur misericordia erga illos qui in miseriis sunt; bonum charitatis hoc in se habet quia descendit ex amore Domini erga universum genus humanum, qui amor est `misericordia' quia omne genus humanum in miseriis constitutum est;
apparet {1} misericordia quandoque apud malos qui in nulla charitate sunt, sed est dolor propter quod ipse patitur, est enim erga amicos qui unum secum faciunt, qui cum patiuntur, ipse patitur; haec misericordia non est misericordia charitatis, sed est misericordia amicitiae propter se, quae in se spectata est immisericordia, nam contemnit vel odit omnes alios praeter semet, ita praeter amicos qui unum faciunt secum. @1 i etiam$