MERCIFULNESS

GOD'S TRAIT OF MERCIFULNESS

 

The third attribute of God in the expression of His character is that of MERCIFULNESS, a quality which issues from the love of God. By mercy is meant the movement of God's love "in its twofold relation to the disobedient and to the obedient portions of his creatures."

1. The Biblical basis for the doctrine of God's mercy is inherent in the original words of Scripture and the affirmations made by the Scripture. The term "mercy" is applied to both God and man (Exod. 20:6; Psa. 37:21), in the Scriptures, though the references deal overwhelmingly with the mercy of God. The writers of Scripture almost exhaust human language in the effort to describe the mercy of God. They refer to it as great (Num. 14:18), plenteous (Psa. 86:5), rich (Eph.2:4), abundant (1 Pet. 1:3), good (Psa. 109:21), as enduring forever (1 Chron. 16:34), in the heavens (Psa. 36:5), great unto the heavens (Psa. 57:10), great above the heavens (Psa. 108:4), as filling the earth (Psa. 119:64), everlasting (Psa. 100:5), from everlasting to everlasting (Psa. 103:17), and as being built up forever (Psa. 89:2).

God's mercy is so great that it forms a multitude of mercies (Psa. 69:13; 106:7, 45). These are great (2 Sam. 24:14), manifold (Neh. 9:19, 27), tender (Psa. 25:6), sure (Isa. 55:3; Acts 13:34), and traced to One who is the "Father of mercies" (2 Cor. 1:3). This One is the "merciful God" (Deut. 4:31), the One who "delights in mercy" (Mic. 7:18), who is "merciful and gracious" (Exod.34:6) and deserves to be praised "For his merciful kindness...toward us" (Psa. 117:2).

The words employed in the original languages of the Bible are especially descriptive of this attribute of God. One Hebrew word appears in the plural and intensifies the idea of mercy, tender mercy, compassion. Quite literally, it is the word "bowels" and lays emphasis upon the seat of emotions (Psa. 111:4; 103:8), where it is translated by the expression "full of compassion," and "plenteous in mercy." Another Hebrew word lays emphasis upon kindness, with such other renderings as lovingkindness, goodness, and pity. It suggests the idea of wanting to bestow good upon the recipient (Psa. 36:5, 7; 117:2). Both of these appear in Psalm 103:4, “Who crowns thee with lovingkindness and tender mercies roles." Two Greek terms are also used in the New Testament. One is most often translated by the word mercy (James 5:11), while the other refers to the bestowal of prayer and is rendered by the words pity and compassion (1 Pet. 1:3).

2. A very necessary distinction exists between love and mercy. Love describes God's character, what God is; while mercy points to God's actions, what God does. This distinction is rather clearly set forth in Eph. 2:4-6. In this passage a series of benefits are described. These benefits are God's mercies to believers, a bestowal by "God, who is rich in mercy" (vs. 4). Believers have been quickened with Christ, raised with Christ, and made to sit in heavenly places in Christ (vs. 5-6). This generous enrichment of mercy is declared to be "for his great love wherewith he loved us" (vs. 4). The word "for" renders the Greek preposition which means because or on account of. So it is clear that God's love is the cause for the bestowal of mercy.

It will be seen by examination of the various passages of the Bible where God's mercy is being declared, that it is also demonstrated by seeking the temporal good and eternal salvation of men. He shows mercy to thousands (Deut. 5:10), refused to take away His mercy from Solomon (1 Chron. 17:13), granted mercy to Nehemiah (Neh. 1:11), works in such a way as to have mercy upon all (Rom. 11:32), but through the unbelief of Israel, Gentiles obtained mercy (Rom. 11:30), and now "as we have received mercy" (2 Cor. 4:1), Christians have a ministry. As measured by His mercy, believers have been born into the family of God to enjoy all the benefits that come with vital relationship to the "Father of mercies" (1 Pet. 1:3; 2 Cor. 1:3).

3.     The essential greatness of God's mercy must be measured by the terms of God Himself. It is an attribute of God, and therefore shares in all the attributes of God. It is perfect, infinite, and eternal. The sacred writers admit that God's mercies are "very great" (1 Chron. 21:13), indeed, "plenteous" (Psa. 86:5). In fact, "the earth is full of God's mercy" (Psa. 119:64). His mercy is so great that it reaches "unto the heavens" (Psa. 57:10), even "above the heavens" (Psa. 108:4), and will endure forever (Psa. 136:1-26). Like a skyscraper, with floor upon floor, "God's mercy shall be built up forever" (Psa. 89:2). This mercy is so rich and full, it is "toward all" (Psa. 145:9, 15-16). It reaches out to help the undeserving (Neh. 9:17-21, 27-32). And it makes its supreme manifestation on through Christ (Eph. 2:4-8).

4.     Some very important practical values issue from this attribute of God. Inasmuch as the heavenly Father is merciful, this calls for an answering response of mercy in the child (Luke 6:36). Christians are appealed to on the basis of the mercies of God to present their bodies as a living sacrifice (Rom. 12:1). The mercies of God are sufficient grounds for inspiring the motive of unity and self-forgetfulness (Phil. 2:1). God's mercy is a guarantee that the enemies of good people will eventually be cut off (Psa. 143:12). The mercy of God provides assurance that the saints will be protected from hazard (Psa. 94:18), and life will be preserved (Psa. 52:8). The ground upon which the child of God may appeal for blessing from the heavenly Father is His "great mercies" (Dan. 9:18).