The FaithFul of God

The FaithFul of God

“Therefore hath he mercy on whom he will have mercy, and
whom he will he hardeneth” (Rom. 9:18).
It is not the author’s aim to attempt an exhaustive treatment of
this text, but rather to write in a more general way on the
Divine attribute of mercy. The text does make it plain,
however, that the mercy of God is not universal; it does
declare that God is sovereign in bestowing mercy; it does
affirm that He consults His own pleasure as to the objects of
mercy. This does not mean, however, that mercy will be
denied any sinner who comes to Jesus Christ. This cannot be,
for Christ hath said, “All that the Father giveth me shall come
to me; and him that cometh to me I will in no wise cast out”
(John 6:37). Every sinner who believes on the Lord Jesus
Christ will find mercy with God, and “whosoever will” may
come.
Let it be observed that the text puts the exercise of mercy in
opposition to hardening as divine acts. It will, therefore, aid us
in understanding one action if we can understand the opposite
action. Whatever God does in hardening a sinner, He does
the opposite in exercising mercy. Observe also that the
context speaks of “vessels of wrath, “and “vessels of mercy.”
“What if God, willing to shew his wrath, and to make his power
known, endured with much longsuffering the vessels of wrath
fitted to destruction: And that he might make known the riches
of his glory on the vessels of mercy, which he had afore
prepared unto glory” (Rom. 9:22,23).
THE HARDENING OF SINNERS
In hardening sinners, God does not put any sinful principle in
them; this would make Him the author of sin. The sinful
principle is already there; we are children of wrath by nature:
“Among whom also we all had our conversation in times past
in the lusts of our flesh, fulfilling the desires of the flesh and of
the mind; and were by nature the children of wrath, even as
others” (Eph. 2:3). But in hardening sinners, God leaves them
to act out their own sinful desires, only controlling them so that
their sinful desires shall not produce those particular actions
that might overthrow the purpose of God. To illustrate: In the
death of Christ, His murderers were acting out their own sinful
wishes, but they were controlled by God, so that their deeds
were the fulfillment of His prophetic word and the
accomplishment of His eternal purpose. This explains why
they parted His garments and cast lots for His vesture and
gave Him vinegar mingled with gall to drink. It also explains
why His bones were not broken, and why His side was
pierced. God was in control of those who put His Son to death
so that they did the particular things that the prophets had
predicted. “But when they came to Jesus, and saw that he
was dead already, they brake not his legs: But one of the
soldiers with a spear pierced his side, and forthwith came
there out blood and water. And he that saw it bare record, and
his record is true: and he knoweth that he saith true, that ye
might believe. For these things were done, that the scripture
should be fulfilled, A bone of him shall not be broken” (John
19:33-36); “They part my garments among them, and cast lots
upon my vesture” (Ps. 22:18); “They gave me also gall for my
meat; and in my thirst they gave me vinegar to drink” (Ps.
69:21); “And they crucified him, and parted his garments,
casting lots: that it might be fulfilled which was spoken by the
prophet, They parted my garments among them, and upon my
vesture did they cast lots” (Matt. 27:35).
In Acts 14:16 we read that God “who in times past suffered
(permitted) all nations to walk in their own ways, which means
that He left them to their own depraved wills. Now, the
showing of mercy is the very opposite of leaving sinners to act
out their own sinful natures. It is the putting of something good
in them, a holy disposition and a good principle, by which they
repent of their sins and believe on Christ. Showing mercy to
those who come to Christ and plead His blood is objective
mercy; “For it is God which worketh in you both to will and to
do of his good pleasure” (Phil. 2:13), is subjective mercy.
“Therefore hath he mercy on whom he will have mercy, and
whom he will he hardeneth” (Rom. 9:18).
In Eph. 2:3-5: “Among whom also we all had our conversation
in times past in the lusts of our flesh, fulfilling the desires of
the flesh and of the mind; and were by nature the children of
wrath, even as others. But God, who is rich in mercy, for his
great love wherewith he loved us, Even when we were dead
in sins, hath quickened us together with Christ, (by grace ye
are saved;)”And in Titus 3:5: “Not by works of righteousness
which we have done, but according to his mercy he saved us,
by the washing of regeneration, and renewing of the Holy
Ghost.” It was in mercy that Christ died for us, and it was also
in mercy that the Spirit enlightened our sin darkened
understanding.
HUMILITY vs. PRIDE
The contemplation of God’s mercy fills the redeemed soul with
humility and praise, two virtues of great value in the sight of
God. And whatever God values ought to be sought after by
us. If God hates pride, I ought to seek to be humble. If God is
pleased with a spirit of thankfulness, I ought to seek after a
thankful spirit. It is natural to seek those things which are
prized by men; it is supernatural to seek that which God
approves. The world admires the proud and self sufficient
spirit, and therefore, it is men like Napoleon and other men of
war who are the world heroes. But it is the meek and quiet
spirit that is of great price in the sight of God: “But let it be the
hidden man of the heart, in that which is not corruptible, even
the ornament of a meek and quiet spirit, which is in the sight
of God of great price” (I Peter 3:4). And there is nothing that
will make us more humble and thankful than the
contemplation of divine mercy. Mercy reminds us of our
miserable condition as children of wrath. Mercy explains our
salvation: Without mercy we would be consumed by the wrath
of God’s justice.
MERCY DEFINED
Webster defines mercy as the compassionate treatment of an
enemy. Robert Haldane says that mercy is that adorable
perfection in God by which He pities and relieves the
miserable. Men are in a miserable condition because they are
in rebellion against God and deserve punishment. Mercy
implies that the sinner has nothing to say in his own defense.
We understand the meaning of mercy when the defendant
throws himself on the mercy of the court. That means that he
is guilty and has nothing of merit to plead before the law. And
this is exactly the condition of every man before the bar of
divine justice. Mercy is our only hope. We may plead for
justice before our fellowman, but to ask God for justice (to ask
God to give us what we deserve) is the same as asking for a
room in the regions of the damned.
MERCY DESCRIBED
The mercy of God is variously described. His mercy is said to
be great: “And Solomon said, Thou hast shewed unto thy
servant David my father great mercy, according as he walked
before thee in truth, and in righteousness, and in uprightness
of heart with thee; and thou hast kept for him this great
kindness, that thou hast given him a son to sit on his throne,
as it is this day” (I Kings 3:6), and plenteous “For thou, Lord,
art good, and ready to forgive; and plenteous in mercy unto all
them that call upon thee” (Ps. 86:5). and tender: “Through the
tender mercy of our God; whereby the dayspring from on high
hath visited us” (Luke 1:78), and abundant: “Blessed be the
God and Father of our Lord Jesus Christ, which according to
his abundant mercy hath begotten us again unto a lively hope
by the resurrection of Jesus Christ from the dead” (I Peter
1:3), and rich: “But God, who is rich in mercy, for his great
love wherewith he loved us” (Eph. 2:4), and everlasting: “But
the mercy of the LORD is from everlasting to everlasting upon
them that fear him, and his righteousness unto children’s
children” (Ps. 103:17). It is so comforting for us poor sinners
to know that God is so rich and abundant in the very thing we
so greatly need as sinners. No wonder the Psalmist said, “But
I will sing of thy power; yea, I will sing aloud of thy mercy in
the morning: for thou hast been my defence and refuge in the
day of my trouble” (Ps. 59:16).
MERCY DISTINGUISHED
1. Mercy and grace have much in common, and yet there are
shades of distinction between them. Grace views man without
merit; mercy views him as miserable. Grace can be exercised
where there is no sin; mercy can be shown only to sinners.
This distinction is seen in the divine dealings with the unfallen
angel. God has never exercised any mercy towards them, for
they have never sinned, and are not, therefore, in a miserable
condition. And yet they have been the objects of grace. It was
in grace that God chose them out of the whole angelic race: “I
charge thee before God, and the Lord Jesus Christ, and the
elect angels, that thou observe these things without preferring
one before another, doing nothing by partiality” (I Tim. 5:21). It
was in grace that He made Christ their Head: “And ye are
complete in him, which is the head of all principality and
power” (Col. 2:10); “Who is gone into heaven, and is on the
right hand of God; angels and authorities and powers being
made subject unto him” (I Peter 3:22). And it was in grace that
He gave them such honorable commissions: “Are they not all
ministering spirits, sent forth to minister for them who shall be
heirs of salvation?” (Heb. 1:14). God has dealt with the holy
angels in grace, for they have not merited His favors. If holy
angels cannot merit His favors, what hope is there that sinful
men can do so?
2. Mercy and love are distinguished in the Scriptures. Love
may be for an equal; mercy can only exist for an inferior.
Mercy goes no further than giving relief from misery; love
predestinated is unto the adoption of sons. Mercy may cause
a king to pardon a traitor; it would require love in the king to
make the traitor his adopted son.
3. There is also a distinction to be made between mercy and
patience. There is a general mercy of God which is more
nearly like patience. This mercy is temporal and is over all His
works: “The LORD is good to all: and his tender mercies are
over all his works” (Ps. 145:9). This general mercy belongs to
His essential nature by which He supplies the needs of His
entire creation, “That ye may be the children of your Father
which is in heaven: for he maketh his sun to rise on the evil
and on the good, and sendeth rain on the just and on the
unjust” (Matt. 5:45). But His covenant mercy is exercised
sovereignly through Christ and is everlasting.
MERCY DEMONSTRATED
1. The mercy of God is demonstrated in the gift of His Son to
die for sinners. “Through the tender mercy of our God;
whereby the dayspring from on high hath visited us” (Luke
1:78). It was not justice but mercy that sent Christ to redeem
us from the curse of the law. “Christ hath redeemed us from
the curse of the law, being made a curse for us: for it is
written, Cursed is every one that hangeth on a tree” (Gal.
3:13). Christ did not bring the mercy of God to us; it was the
mercy of God that brought Christ to us. Christ is the channel
of mercy, but not the cause of mercy. The death of Christ
makes it possible for God to righteously bestow covenant
mercies on His people, justice having been fully satisfied by
Christ the Surety. Mercy comes from God, but it comes only
through Jesus Christ.
2. The mercy of God is also seen in the regeneration of
sinners. Making us alive when we were dead in sins was as
truly an act of mercy as was the giving of Christ to die for us.
“And you hath he quickened, who were dead in trespasses
and sins; Wherein in time past ye walked according to the
course of this world, according to the prince of the power of
the air, the spirit that now worketh in the children of
disobedience: Among whom also we all had our conversation
in times past in the lusts of our flesh, fulfilling the desires of
the flesh and of the mind; and were by nature the children of
wrath, even as others. But God, who is rich in mercy, for his
great love wherewith he loved us, Even when we were dead
in sins, hath quickened us together with Christ, by grace ye
are saved” (Eph. 2:1-5). This does not picture the sinner as
doing something to cause God to regenerate him, but it
pictures mercy triumphing over human depravity. “Not by
works of righteousness which we have done, but according to
his mercy he saved us, by the washing of regeneration, and
renewing of the Holy Ghost” (Titus 3:5). “Blessed be the God
and Father of our Lord Jesus Christ, which according to his
abundant mercy hath begotten us again unto a lively hope by
the resurrection of Jesus Christ from the dead” (I Peter 1:3).
As a sinner we did no more to merit the new birth than we did
to merit the death of Christ.
We have a concrete example of the mercy of God in the
regeneration of Saul of Tarsus. He attributes his conversion to
the mercy of God. “According to the glorious gospel of the
blessed God, which was committed to my trust. And I thank
Christ Jesus our Lord, who hath enabled me, for that he
counted me faithful, putting me into the ministry; Who was
before a blasphemer, and a persecutor, and injurious: but I
obtained mercy, because I did it ignorantly in unbelief”(I Tim.
1:11-13). This does not mean that ignorance and unbelief
were the ground of mercy, but the evidence that his salvation
was an act of mercy. Ignorance and unbelief cannot merit
salvation, therefore, Paul’s conversion was an act of mercy.
Paul was the chief of sinners, but he obtained mercy. “This is
a faithful saying, and worthy of all acceptation, that Christ
Jesus came into the world to save sinners; of whom I am
chief” (I Tim. 1:15). There is no sinner too bad for mercy to
save.
Here is the obligation of saints: we owe our salvation to the
mercy of God in Christ. No man can appreciate the mercy of
God who feels that he deserves salvation. Deserving mercy is
a contradiction of terms. In humility and praise let us attribute
our salvation to the mercy of God!
The mercy of God is the proper appeal of the pastor to his
people. “I beseech you therefore, brethren, by the mercies of
God, that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service” (Rom.
12:1). The order in Romans is sin, misery, mercy, and grateful
service. The first chapters are devoted to the sinful and
miserable condition of sinners; the next section is devoted to
the great doctrines of grace, which Paul calls “the mercies of
God, “and the closing chapters give exhortation to practical
Christian living because of the mercy of God. The pastor is
not a man with a big stick; he is God’s man with a big Book,
and a mighty appeal.
Psalm 136 is a threefold exhortation to give thanks for the
mercy of God. From God’s side the punishment of the wicked
is an act of justice. >From the sinner’s side it is an act of
equity; he gets what he deserves. But from the standpoint of
the redeemed, the punishment of the wicked is an act of
mercy. The redeemed Israelites were told to give thanks, “To
him that smote Egypt in their firstborn: for his mercy endureth
for ever” (Ps. 136:10).
THE MERCY-SEAT
The mercy seat of the Old Testament, and the mercy seat of
the New Testament are quite distinct, and must not be
confused. The one is the type; the other is the antitype. Under
the ceremonial law the mercy-seat was the lid or covering to
the ark of the covenant: “And over it the cherubims of glory
shadowing the mercyseat; of which we cannot now speak
particularly” (Heb. 9:5). This mercy seat was the meeting
place between God and Israel. Without this provision of
mercy, His presence among them would have been their
doom, they would have been consumed by His holy wrath. He
could show them mercy and let them live because His justice
had found satisfaction in the death of their sin offering, the
lamb upon whose head their sins had been confessed and in
this way transferred from the sinner to the lamb. The lamb
thus made responsible for their sins had to die. Its blood on
the mercy seat was the basis of peace between a sinful
people and a holy God. Now this blood of the bulls and goats
could not take away sins except in a typical and ceremonial
sense, and then only for a year. “For it is not possible that the
blood of bulls and of goats should take away sins” (Heb.
10:4). Its value was in pointing to a better sacrifice, “The next
day John seeth Jesus coming unto him, and saith, Behold the
Lamb of God, which taketh away the sin of the world” (John
1:29).
The New Testament mercy seat is not a place but a person,
the Lord Jesus Christ. There is no place to which a sinner can
flee to escape the justice of God. Men may flee to other
countries to escape the judgment of human courts, but there
are no fugitives from divine justice. God has jurisdiction in all
countries, for He is judge of all the earth. There are no sacred
spots of mercy on this earth. Salvation is not a matter of
geography. If one could find the very tomb in which Jesus lay,
and hide in it in the hope of mercy, the hounds of justice
would find him and punish him. A sinner might kneel at the
very foot of the cross of wood on which Jesus died and yet not
find mercy with God.
The Lord Jesus Christ is the true Mercy Seat and sinners
must flee to Him for mercy. The very word that describes the
Old Testament mercy seat: “And over it the cherubims of glory
shadowing the mercyseat; of which we cannot now speak
particularly” (Heb. 9:5) is applied to Christ in Rom. 3:25:
“Whom God hath set forth to be a propitiation (mercy seat)
through faith in his blood, to declare his righteousness for the
remission of sins that are past, through the forbearance of
God” The word means that which appeases the wrath of God.
Christ made appeasement by bearing the wrath of God on the
cross. The wrath due us fell on Him. The mercy seat,
therefore, is Christ in His atoning death. He could not remain
in glory and be our mercy seat. He could not be a mercy seat
in His infancy or as a man going about doing good. His
vicarious death was an absolute necessity. He was speaking
of Himself when He said, “Verily, verily, I say unto you, Except
a corn of wheat fall into the ground and die, it abideth alone:
but if it die, it bringeth forth much fruit” (John 12:24).
There is no physical approach to Christ, the true Mercy Seat.
It is a mental and heart approach. If the mercy seat were a
material object like a seat of wood, or stone, or gold, then the
approach would be physical. We come to Christ, the true
Mercy Seat, when we look to Him and trust Him for
acceptance with God.
We fear many people are hoping in the general mercy of God
apart from Christ. They reason that a merciful God will not
send anybody to hell. This was once the best hope the author
had, but he came to see that it was a vain hope. A minister
once visited a sick man and sought to interest him in Christ.
But the man was indifferent, telling the minister that he had no
fear, that he was depending on a merciful God and did not
believe such a God would send him to hell. The preacher left
with a sad heart. But a few days later the same sick man sent
for the minister who, when he came, found the sick man
greatly disturbed. Said the sick man: “I have been depending
on the mercy of God, but it has just occurred to me that God is
just as well as merciful, and if He should deal with me in
Justice instead of showing mercy, I would certainly be
damned for my sins. Oh tell me how I can be sure He will deal
with me in mercy!” Then the minister presented Christ
crucified as the one and only mercy-seat. All who fail to trust

the Lord Jesus

“Only one life to live and soon is past
Only what’s done for Christ will last!”
Hoping to make the time I have left count for the glory of God.

THE MERCY OF GOD

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