Matthew 5:1-161And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: 2And he opened his mouth, and taught them, saying, 3Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4Blessed are they that mourn: for they shall be comforted. 5Blessed are the meek: for they shall inherit the earth. 6Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7Blessed are the merciful: for they shall obtain mercy. 8Blessed are the pure in heart: for they shall see God. 9Blessed are the peacemakers: for they shall be called the children of God. 10Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 11Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. 13Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. 14Ye are the light of the world. A city that is set on an hill cannot be hid. 15Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. (Matthew 5:1‑16)
Part 8
The Fifth Beatitude
Mercy and Grace
“Blessed are the merciful; for they shall obtain mercy.” Verse 7.
Having thus spoken of mercy in a general way, we shall now notice more particularly its true character, and how it is to be manifested by all who have found mercy of the Lord.
In what way, we may inquire, does mercy differ from grace? Clearly they are not the the same thing, though they may come very near to each other. They are carefully distinguished in Scripture, and we will best learn their meaning by the use made of them there.
Both words, we find, are prominent in the character of God, as proclaimed to Moses,
“The Lord, the Lord God, merciful and gracious.” (Ex. 34:66And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, (Exodus 34:6)). He is merciful to forgive, and gracious to help in every time of need. The distinction is also maintained in the most marked way by the apostolic writers.
When addressing the church, they wish “grace and peace;” but when writing to individual Christians, they say, “Grace, mercy, and peace.” The reason of this significant change not only marks the essential difference of the two words, but it reveals the peculiar position of the church. It is viewed as raised up in Christ, and in the same place of privilege, blessing, and acceptance as Himself. Hence the word “mercy” is never introduced when she is addressed in this relationship.
The blessed Lord Jesus, though in this world as the lowly Son of Man, never was, and never could be, the object of divine mercy; but “grace was poured into His lips,” and the richest gifts of heaven surrounded the path of the perfect one. The church is now seen as one with Him.
The last clause of this verse is a truly remarkable one— “so also is Christ.” It shows the perfect oneness of Christ and the church. But for this unity, the apostle must have said, “so also is the church.” He is speaking about the church, not Christ: why then say, in apparent violation of the ordinary rules of language, “so also is Christ”? Because the whole body, Head and members, are here viewed as “one body,” and in the same place of privilege and blessing. Surely this should be rest, eternal, perfect rest, for the heart; and also the complete settlement of every question as to the heavenly character and relationships of the church. The Lord grant it. But to return.
On the other hand, individual Christians are looked at as men in the body, and as encompassed with infirmities, passing through conflicts, and constantly needing mercy—and grace too, of course. Hence the apostle says to Timothy and Titus, “Grace, mercy, and peace:” and in writing to the Hebrews, he says,
The term grace evidently conveys the idea of free gift, favor; without obligation on God’s part, without claim on ours: or without raising the question of the condition of the one so favored; it may be called the indulgence of love. (See John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16); 2 Cor. 8:99For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (2 Corinthians 8:9), where we have grace in its divine fullness). But mercy always marks the receiver as a wrong-doer.
To be “merciful” is to be ready to overlook or forgive a wrong, at the same time conscious that he to whom mercy is shown, deserves a contrary kind of treatment. It answers to what is called among men a tender, forgiving disposition; only it is to be exercised by believers on the higher ground of having obtained mercy of the Lord themselves, and looking forward to obtain it more fully, they are “merciful” to their fellow men.
But thou mayest yet inquire, my soul, what is the promised reward here assured to the merciful? “They shall obtain mercy.” We cannot need mercy in heaven. Surely not. Nevertheless, the promise is future, whether strictly applied to the Jew, or morally to the Christian.
Onesiphorus was no doubt a Christian, and Paul prayed for him, “that he might find mercy of the Lord in that day” —the time of future rewards. So filled with gratitude was the heart of the Apostle for the special kindness of Onesiphorus, when he risked his own life in finding him out, and in ministering to him in prison, that lie prayed for a reward that would be the reflection of, and that would commemorate forever, that noble service of love. Every service of love, from a cup of cold water and upwards, shall not only be rewarded in that day, but the reward will characterize the service, and thus be held in everlasting remembrance.
The small as well as the great will be remembered on that blessed day. What grace! What a day that will be! May we think of it now in all our service for Him!
But thou mayest say with many, What can I do? If I am only there myself, I shall not think of a reward. Stay, my soul, see that thou venture not on the wrong ground here. Many may speak thus as an excuse for spiritual indolence and worldliness. What is the teaching of the Lord in these Beatitudes? Surely that the vital principle of each feature here pronounced “blessed,” is in every soul that is born of God, though they are not alike prominent in all. We see poverty of spirit in one, and great activity in another. But those who mourn shall be comforted; the meek shall inherit the earth; the merciful shall obtain mercy.
May the Lord lead thee, and all who read this paper, to abound more and more in this heavenly, this God-like, grace of mercy. In the exercise of mercy towards others, thou shalt taste afresh the sweetness of God’s mercy to thine own soul. A gracious eye, a tender heart, an open hand, carry with them their divine reward.
Who abhors not the character of the steward who was forgiven ten thousand talents by his master, but would not forgive his fellow-servant a hundred pence? On the other hand, who admires not the mercy which shines in the good Samaritan, who did the neighbor’s part? This is the mercy of the gospel, seek especially to shine here—in the mercy that would seek to save the lost sinner—but forget not the mercy that shines in words, looks, and deeds. Mercy is the great need of mankind—sinners need it, saints need it, all need it. God in Christ Jesus is its source. May we be the channels of its many streams, both to the bodies and to the souls of men.
(To be continued)