Matthew 5:7

DISCOURSE: 1291
THE REWARD OF MERCIFULNESS

Matthew 5:7. Blessed are the merciful; for they shall obtain mercy.

THERE can be no doubt but that every Minister should set forth the peculiar doctrines of the Gospel with frequency and firmness. If he lay not the foundation well, he can never hope to have his labours crowned with success. On the other hand, it becomes him very earnestly to inculcate the necessity of a Christian temper: and, if he be not attentive to this, he must expect, that, whilst his people are filled with head-knowledge, they will dishonour their profession both by their spirit and conduct. Our blessed Lord, throughout this whole discourse, shews us the importance of cultivating holy and heavenly dispositions: and, at the same time that he corrects the false notions which were entertained respecting the nature of his kingdom, declares unequivocally, that it is the practical Christian, and he only, that is truly blessed.
In considering the declaration before us, let us inquire,

I. Who are they that answer to the character in the text—

Love has respect to men universally, whatever their condition be; but mercifulness has respect to them as objects of pity and compassion. Now “the merciful” man sympathizes with persons in affliction, and desires to relieve them. He looks with an eye of pity,

1. Upon those who are bowed down under their troubles—

[If their trials be of a temporal nature, he longs to render them such service as their necessities require. Are they labouring under bodily diseases? he will rejoice to procure for them all necessary aid [Note: Job 30:25.] Are they oppressed with poverty, or in embarrassed circumstances? he will deny himself in order to impart to them [Note: Job 29:11; Job 29:16.]. Are they distressed on account of painful bereavements? he will labour to assuage the anguish of their minds by tender assiduities and suitable consolations [Note: 1 Thessalonians 4:13; 1 Thessalonians 4:18.].

If their trials be of a spiritual nature, he will labour to bring them to that heavenly Physician, who will apply “the balm of Gilead” to their souls. If a sense of guilt appal them, he will lead them to “the fountain opened for sin,” and encourage them with assurances that “the blood of Jesus Christ will cleanse them from all sin [Note: Zechariah 13:1; 1 John 1:7.].” If they be sorely tempted by Satan, he will endeavour to counteract the wiles and devices of their great adversary, and to direct them to that adorable Saviour, whose “grace shall be sufficient for them [Note: Ephesians 6:10; 2 Corinthians 12:7.].” If they be dejected on account of the hidings of God’s face, he will “strengthen their weak hands, and confirm their feeble knees, and say unto their fearful hearts, Your God will come and save you [Note: Isaiah 35:3.].”]

2. Upon those who, though unconscious of their state, are really in a pitiable condition—

[Does he behold a poor drunken man staggering in the streets? he cannot laugh at his frantic gestures, but is ready to weep over him, as he would over a maniac or an idiot that was lacerating his own flesh, or beating his head against a wall. The scoffing infidel, the proud Pharisee, the profane sensualist, the self-deceiving professor, and the bitter persecutor, all in their turn call forth his compassionate regards. He mourns over them, well knowing the misery which they are bringing on themselves [Note: So did David, Psalms 119:136. Jeremiah, Jeremiah 9:1. Paul, Philippians 3:18. Christ himself, Luke 19:41.]: and, instead of despising them on account of the superiority of his own character, he longs, if possible, to “turn them from darkness unto light, and from the power of Satan unto God.” If he see any hopeful signs in them, “he travails in birth with them, till Christ be formed in them [Note: Galatians 4:19.].” Even if they be incorrigibly obstinate, he will not presently give up all hope, but will still watch for opportunities of doing them good. Filled with compassion towards them, he will, if possible, “save them with fear, pulling them out of the fire [Note: Jude, ver. 22, 23.].” If he himself be evil entreated by them, he is affected with pity rather than with anger; and laments, not so much the injury which he suffers from them, as the injury they do unto their own souls [Note: 2 Corinthians 12:15.Luke 23:34.]

Such is the merciful man: O that there were in all of us such a heart!
To prove that all such characters are “blessed,” we shall proceed to inquire,

II.

What is the reward promised to them—

“They shall obtain mercy,” says our blessed Lord. But from whom? from man? yes, from man. Good men universally will account it the joy of their hearts to administer to them, whenever occasion shall require it — — — And even bad men have within themselves such a conviction of the excellence of such characters, that they must do violence to themselves, before they can withhold that assistance which their necessities may require. Thus Job found it [Note: Job 42:11.], and so shall we [Note: Luke 6:38; Ecclesiastes 11:1.].

But supposing that men are ungrateful and unmerciful, still such characters shall be blessed; for God will be merciful unto them:

1. Here—

[He will rather feed them by the ministry of ravens, than suffer them to want. “The lions may lack and suffer hunger; but they shall not want any good thing.” “God will supply all their want according to his riches in glory by Christ Jesus,” and “will bless them in all that they put their hand unto [Note: Philippians 4:17; Deuteronomy 15:10.].” But it is in their souls that they shall experience the richest blessings. Who can express the joy and delight which merciful men often experience in the exercise of their benevolence. It is no little joy that they diffuse; but infinitely more that they receive: they find the truth of that favourite saying of our Lord, “It is more blessed to give than to receive [Note: Acts 20:35.].” This, indeed, is promised to them [Note: Isaiah 58:10.] — — — and that God who cannot lie, will not fail to fulfil his word. In the time of their own greatest need, they shall find God’s mercy to them most abundant [Note: Psalms 41:1.]

We make our appeal to all who have exerted themselves much in doing good, whether they have not found it incomparably “better to go to the house of mourning, than to the house of feasting.”

2. Hereafter—

[Though no dispositions or actions of ours can merit any thing at the hands of God, he will give unto them “a reward of grace [Note: Romans 4:4.].” He would even account himself “unjust,” if he did not do so [Note: Hebrews 6:10.]. He considers himself as our dehtor for every thing that we do, provided we do it from a sense of gratitude to him, and of zeal for his glory; and “he will repay us [Note: Proverbs 19:17.].” Not even “a cup of cold water, given for his sake,” shall pass without a recompence [Note: Matthew 10:42.]. Our exertions in acts of mercy will be the peculiar subjects of his inquiry in the day of judgment, and will be considered as evidences either of our being meet for glory, or ripe for vengeance [Note: Matthew 25:34.]. And if we be found to have fulfilled his will in relation to them, our harvest shall be proportioned to the seed that we have sown [Note: 2 Corinthians 9:6.]. Certainly it becomes us to be jealous of ourselves, that we do not found our hopes of salvation upon our deeds of mercy: for Jesus Christ is the only foundation of a sinner’s hope [Note: 1 Corinthians 3:11.]: but if we look for happiness to arise from the employment of “the unrighteous mammon,” we must look for it, not in the hoarding of riches, nor in making them subservient to carnal gratifications, but in doing good with them [Note: Luke 16:9.]: and in that view, we do lay up a good foundation against the time to come, a foundation that shall stand for ever [Note: 1 Timothy 6:17.]

We will subjoin for your use some salutary cautions:

1. Be careful to distinguish between mercy and piety—

[It is possible for persons to be of a merciful disposition, whilst they are utter strangers to real piety. Natural constitution has made some more tender than others; and education has formed some to better habits. But it often happens, that persons of benevolent minds imagine all religion to consist in acts of kindness to their fellow-creatures. They found this notion even on the word of God itself [Note: Micah 6:8.]: but they sadly misinterpret that passage, and entirely overlook the duty of “walking humbly with God.” But this is no less necessary than acts of justice and of mercy: yea, without it all our virtues will he no better than splendid sins [Note: Habakkuk 1:16.] — — —]

2. Be careful at the same time to combine mercy with piety—

[Piety cannot exist without mercy. “The wisdom that is from above is full of mercy and good fruits [Note: James 3:17.].” “The tree that bringeth forth not good fruit is fit only to be hewn down and cast into the fire.” It is by “bearing one another’s burthens that we fulfil the law of Christ [Note: Galatians 5:2.].” We may talk of love to God, but we cannot possess it, if we delight not in every act and exercise of love [Note: 1 John 3:17.]. We may give good words to our indigent neighbour; but, if we do not administer relief at the same time, he will be no better for us: and as our pretences to love will be of no benefit to him, so neither will our pretences to faith be of any benefit to ourselves [Note: James 2:15.]. If we have not learned to “weep with them that weep [Note: Romans 12:13.],” it is to no purpose to call ourselves Christians: we only deceive our own souls [Note: James 2:13.].”

But it may be said, We have not a capacity to instruct our fellow-creatures; nor have we ability to relieve them: must we therefore be excluded from the number of true Christians? No: “If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not [Note: 2 Corinthians 8:12.].” But let us be sure that there is in us that willing mind, and that God sees “the yearning of our bowels” in secret prayer for the relief of those, whom, in other respects, we are unable to assist.]

3. Be on your guard against any declension in the exercise of this duty—

[We are changeable creatures; and they who “have run well” for a season, are sometimes “hindered” in a more advanced stage of their course [Note: Galatians 5:7.]. But let us be on our guard, that we “be not weary in well-doing [Note: Galatians 6:9.].” If we have learned how “to walk and to please God, we should then endeavour to abound more and more [Note: 1 Thessalonians 4:1.].” There is no limit at which we should stop. God himself is the pattern we should keep in view; and we should seek to “be merciful as our Father which is in heaven is merciful [Note: Luke 6:36.].” If we want motives to exertion, let us reflect on the mercy shewn to us by our adorable Lord and Saviour, “who gave his own life a ransom for us:” or let us consider what compassion he yet daily exercises towards us, “being touched with the feeling of our infirmities [Note: Hebrews 4:15.]:” and, as he has so loved us as to die for us, let us remember, that life itself is not too great a sacrifice for us to make, to promote the welfare of our fellow-creatures [Note: 1 John 3:16.]