The Glory Of Mercy

by J.D. Terrell, Carlisle, U.K. | Category: Never Man So Spake - Great Truths From The Lord's Min | Apr 1985

In the course of a helpful study of the Sermon on the Mount in Needed Truth in 1984, it was noted that a central place among the Beatitudes was given to the words, "Blessed are the merciful for they shall obtain mercy". Here is a sublime statement at once full of practical Christian precept, and also expressive of the very heart of a God who, in Paul's words to the Ephesians, is "rich in mercy for His great love wherewith He loved us". The Master's words and actions were unfailingly expressive of this glorious truth. When the blind men of Jericho appealed in urgent faith to the "Son of David" for divine mercy, the Lord's response could only be prompt and positive. Mercy was placed at the very heart of the law of God when the tempting lawyer subtly challenged the Master with, "Who is my neighbour?" As the illuminating parable of the Samaritan on the Jericho road unfolded, the lawyer was forced to answer his own question on neighbourliness, "He that showed mercy on him". At the same time the Lord was administering a quiet rebuke such as He often had ready for people of conceited learning and bogus piety.

Nowhere was this more trenchantly expressed than in the discourse recorded in Matthew 23 - the repeated Woes pronounced on the Pharisees in their hypocrisy. "Ye tithe mint and anise and cummin, and have left undone the weightier matters of the law, judgement and mercy, and faith: but these ye ought to have done, and not to have left the other undone" (v.23). The Lord's every action; His consistent attitude to all whom He met in whatever sorry circumstances of sin and its consequences; His unfailing approach of restoration and reconciliation, all expressed in divine eloquence the truth which His own brother in the flesh, James, was later to declare, "Mercy glorieth against judgement" (Jas. 2:13).

Certain of the Lord's conversations and parables in particular develop this gracious theme, one which has administered balm to so many wounded human spirits. The encounter recorded in Matthew 12:1-8 with the Pharisees is a notable example. As the disciples plucked ears of corn to eat, they were accused of desecration of the sabbath, presumably on the grounds of engaging in the labour of harvesting on the seventh day. The Lord's rebuke was two pronged. First, the experience of David was adduced, in the use of the shew

bread from the hand of Ahimelech the priest when in extreme need and with no other possible source of sustance. Both priest and fugitive exercised spiritual common sense in all the circumstances and in no way showed contempt for the law of the temple; neither did the priests who "worked" on the sabbath to make necessary preparations for temple services. The really great issues of divine service and devotion must not be impeded by adherence to imagined implications of laws; accretions which had no inherent value. Moreover, the Lord's reference back to Hosea 6:6, "I desire mercy and not sacrifice", took the matter even further. The "goodness" of Ephraim and Judah had become an evanescent thing - "as a morning cloud, as the dew that goeth early away". Their sacrifices had become obnoxious and unacceptable to God in the conspicuous absence of "goodness" or "kindness". The former were no substitute for the latter; the offering of animal carcases no substitute for the sacrifice David had discovered alone earns God's respect, namely, "a broken spirit: a broken and a contrite heart, 0 God, Thou wilt not despise" (Ps. 51:17). Furthermore, as the Pharisees knew, the same word through Hosea goes on from, "I desire mercy, and not sacrifice", to add, "and the knowledge of God more than burnt offerings". The word "mercy" in Hosea 6 has a very similar basic meaning to the "goodness" which was so little in evidence, namely KINDNESS - that most divine of all human virtues, and which encompasses so much that is lovely and pleasing to God in any character. The word through Micah is similarly expressive as it contrasts the "thousands of rams" and "ten thousands of rivers of oil" with that which the Lord requires, namely, "to do justly, and to love mercy, and to walk humbly with thy God" (Micah 6:8). It would be surprising if some, at least, of the well-read Pharisees who heard the Lord speak, did not recall these words along with those of Hosea.

There will always be difference of view among biblical scholars on the appropriateness or otherwise of the inclusion of the narrative of the woman taken in adultery in John's gospel chapter 8. Most, however, defend its authenticity as entirely in keeping with the Lord's ministry and teaching. Precisely how He did it, and however it may relate to His writing on the ground, the

Lord clearly conveyed a sense of guilt and acute discomfort to the accusers of the woman. This was compounded by the unexpected invitation, "He that is without sin among you, let him first cast a stone". So He was left alone with the woman. "Did no man condemn thee?". "No man, Lord". "Neither do I condemn thee; go thy way; from henceforth sin no more". Through this entire incident shines the gentle, healing light of divine mercy and forgiveness. There may be many interesting suggestions as to why the penal provision of stoning for the moral crime of adultery seems to have been used but infrequently in Israel. But the blatant hypocrisy of the Pharisees in seeking to revert to it in circumstances such as these, with motivation entirely directed at the embarrassment of the Lord Jesus, produces revulsion; and we marvel at the Lord's perfect blend of wisdom, rebuke and restoring grace, each perfectly directed. Furthermore, the Lord's, "Sin no more" not only re-inforced the law of God against adultery as far as the woman was concerned, but, as recorded, leaves no room for anyone else to suggest that the Lord diminished in any way the seriousness of moral sin in God's sight.

The same unerring sensitivity and positive saving purpose is seen in the Master's gracious dealing with the woman of Sychar (John 4). To a Samaritan prostitute was expounded the most sublime theology of worship. Having established the true situation of the woman's sinful state and consequent need, the Lord proceeds immediately to the self-revelation which alone could lead from conviction to conversion and a life-giving acknowledgement of His divine Person.

Such exemplary words and works of the Saviour come down to us with a strong impact in a world full of human souls bruised by Satan and his deceits; a world where so many blighted lives seem to cry out for the balm of mercy and forgiveness, and the healing power of divine grace. "A servant is not greater than his Lord", said Jesus, having just performed the part of a slave to His disciples (John 13). In no context is this more true than in our dealings with both our fellow men and fellow Christians.

Nevertheless, we must not forget that in the text from Matthew 23 quoted above, the Lord, in correcting the distorted priorities of the Pharisees (v.23), was careful to add to "these ye ought to have done", the reminder, "and not to have left the other undone". There are requirements of God's commandments which must be adhered to and which may render judgement inevitable. This solemn truth is illustrated in Paul's writings to the Corinthians where he charges the church with the necessity of judging immoral conduct among the saints; yet is ready in his next letter to urge restoring forgiveness. So also in the vexed and complicated problem situations occasioned by divorce, the Lord made plain that remarriage after divorce involved adultery for His disciples, and

such conduct was quite beyond the pale for them. Here also ecclesiastical judgement would be unavoidable for those in God's house who offended.

"Judge not", said the Master, "that ye be not judged" (Mat. 7:1) as He rigorously rebuked the hypocrisy which threatened even His own disciples. He was drawing to an end of the "Sermon on the Mount" discourse, which was quoted at the beginning of this article. The multitudes were listening - and welcome too - but the message was to His own in the first place. So it comes to us - a message which was primarily about attitudes, as all of the mountain side teaching was, as well as being intensely practical. So too were the words of James the Lord's brother already alluded to, as he rebuked pride, respect of persons, and selective law-keeping. The words of Jas. 2:12-13 have been helpfully paraphrased thus: "You should speak and act as men who will be judged by the law of freedom. The man who makes no allowances for others will find none made for him. It is still true that 'mercy smiles in the face of judgement'".(J. B. Phillips).

J.D. Terrell, Carlisle, U.K. | Apr 1985
Never Man So Spake - Great Truths From The Lord's Min