Mercy Received Must Become Mercy Shared

missionalWhat Is Mercy?

Mercy is one of the fundamental attributes of God. In his Systematic Theology, Wayne Grudem notes that we often see God’s mercy, patience, and grace mentioned together in the Scripture.[1] For instance, in Exodus 34:6–7, the Lord revealed Himself to Moses saying,

The LORD, the LORD God, merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children’s children, to the third and the fourth generation.

          In Psalm 103:8, David says that “the Lord is merciful and gracious, slow to anger and abounding in steadfast love.” Grudem says that, “because these characteristics of God are often mentioned together, it may seem difficult to distinguish them. Yet the characteristic of mercy is often emphasized where people are in misery or distress.”[2] With this in mind, we can define mercy as compassion for people who are in need. To further clarify what we mean by mercy, we can compare and contrast it with three other characteristics: grace, meekness, and love.


Mercy is related to grace

 Mercy is closely related to, but slightly different from, grace. Martyn Lloyd-Jones catches this difference when he says, “while grace looks down upon sin as a whole, mercy looks especially upon the miserable consequences of sin. So that mercy really means a sense of pity plus a desire to relieve the suffering. That is the essential meaning of being merciful: it is pity plus the action.”[3] We can use our salvation as an example of this distinction. In our salvation, grace extends pardon for our guilt, whereas mercy provides us with relief from its consequences. The apostle Paul connects these two closely related concepts in several of his greetings (see 1 Timothy 1:2; 2 Timothy 1:2; and Titus 1:2). It may be helpful to understand these two terms as referring to disposition and action. Grace refers to the disposition or attitude within God, which compels Him to take action by offering us mercy. Mercy is the action God takes in response to His disposition of grace. Allow me to use a personal example to illustrate what I mean.

In addition to being the senior pastor of a Southern Baptist church, I’ve also served as a professor at two Bible colleges. As a teacher, I’ve gained a reputation for being rather gracious in the way I work with my students. A couple of semesters ago, I had a student who had fallen behind in his work. Honestly, he was so far behind, he should have failed the course. I had every right to give him an F for being lazy and slothful, but my desire was to help him get a good grade, so I gave him a second chance. My basic disposition toward this student was one of grace, which in turn led me to show him mercy. Instead of flunking him, I gave him an extension on his course work and helped him to end up with a B in the class. Hopefully, he learned an important lesson.

Do you see the relationship between my gracious disposition and merciful actions? Please don’t take this to mean that I think that I am as gracious or merciful as God, because I am not. But this does illustrate a key point that I want to make about the relationship between grace and mercy, namely that every act of mercy flows from the disposition of grace. God’s merciful actions toward us always flow from His disposition of grace. These two concepts are captured perfectly in the opening words of the most famous of all Christian hymns, “Amazing grace how sweet the sound that saved a wretch like me.”[4] God’s disposition of grace caused Him to show mercy on wretched sinners like you and me.

We don’t have to look very far in the Bible before we encounter the mercy of God. In Genesis 3, just after the fall of Adam and Eve, God provided animal skins to cover their nakedness, but there is more here than meets the eye. In addition to covering their naked bodies, this event also marks the first example of animals being sacrificed for the covering of sin. In essence, the death of this animal temporarily covered the sin of Adam and Eve. God’s disposition of grace motivated Him to show mercy by covering Adam and Eve’s sin through the sacrifice of an animal. This temporary remedy for sin is carried throughout the Old Testament, and eventually the Israelites were instructed to build the tabernacle—and later the temple—for the purpose of offering sacrifices to God. Within the innermost portion of the tabernacle sat the Ark of the Covenant, and on top of the ark rested the “mercy seat” (Exodus 25:17). It was upon this mercy seat that the high priest would sprinkle the blood of the sacrifice, thus making atonement for the sins of the nation for another year. Once again, it was God’s gracious disposition that led Him to take actions necessary to show mercy, but it is not until the New Testament that we see the preeminent display of God’s mercy.

In the New Testament, God’s mercy is most clearly and decisively displayed by the sacrifice of Jesus on the cross. In Titus 3:5, the apostle Paul reminds us that our salvation was secured “not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration, and renewal of the Holy Spirit.” Once again, this passage shows us the interrelationship between God’s grace and mercy. God’s gracious disposition is expressed as He shows mercy to us by sending His Son to bear the penalty for our sin.


 Mercy is related to meekness

  Mercy is related to meekness because while being meek causes us to take full responsibility for our own sin, mercy leads us to be sympathetic and compassionate toward other people who are themselves struggling under the burden of sin. We will not have the attitude of mercy until we first cultivate the attitude of meekness. We can never show mercy unless we first come face-to-face with the enormity of our own sin and the greatness of God’s grace shown to us on the cross.

Matthew 18:21–35 provides us with another picture of the interaction between grace and mercy. In this parable, Jesus tells us about a man who owed an enormous debt that he could never repay. The Bible says he owed ten thousand talents. To put that in perspective: in Jesus’ day, a denarii was worth one day’s wage and a talent was the equivalent of six thousand days’ labor, in other words, sixteen years’ worth of an average salary. This man owed ten thousand talents, which means it would have taken him 160,000 years to pay off the debt he owed.

In an attempt to recover some of his loss, the master to whom the debt was owed ordered the man, his family, and everything he owned be sold off to pay the debt. Facing the horrible consequences of his debt, the man only had one possible way out: he pleaded with the master, saying, “Have patience with me, and I will pay you everything” (verse 26). This man was trying to plead his case and buy more time, but the master does something remarkable. In verse 27 the Bible says, “And out of pity for him, the master of that servant released him and forgave him the debt.” With a single sentence, the massive debt, which this man could never hope to repay, was erased. The slate was cleared, and the debt forgiven.

What happens next in the story, however, is a disappointing but far too common reaction. In verses 28–30, we are told that when the man returned from having been forgiven this enormous debt, he refused to show mercy toward one of his fellow servants who owed him one hundred denarii. In fact, he even had his fellow servant arrested and thrown in jail. Let that sink in for a minute: he had been forgiven the equivalent of 160,000 years’ worth of salary, but he refused to show mercy toward someone who owed him the equivalent of little more than three months’ wages.

The Bible says when the master heard what this ungrateful servant had done, he had him summoned, saying, “You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?” (Verses 32–33). Then he ordered the ungrateful servant arrested and thrown in jail. Having tasted the grace and mercy of his master, we would think he would have reciprocated and shown mercy toward his fellow servant, but mercy is not a natural part of our fallen condition. An attitude of mercy is cultivated in the life of a person only when he or she gains a deep appreciation for the gospel.

One of the members of our church is a young man who went through a difficult struggle with alcohol, but with the help of a Christian-based rehabilitation program, he came to know Christ and experienced a dramatic transformation in his life. His life is a testimony to the grace of God and the transforming power of the gospel. On several occasions, I have invited this young man to share his story with people who have come to me for counseling because of a similar problem. In these situations, I am always amazed by the way he is able to sympathize with their plight and demonstrate compassion toward them while at the same time remaining firm in the godly, spiritual advice he gives them. The awareness of his own struggle with alcohol has produced within him genuine meekness and granted him an attitude of mercy toward other people who are going through the same battle.

Having served for nearly twenty years in the pastorate, I wish I could say that everyone in the church is like this young man, but the reality is that many people within the church are more like the ungrateful servant. One of the difficulties facing the modern church is that we’ve gained a reputation for not being very merciful. In fact, it’s been said that the church is the only army that shoots its own wounded.

If we want to make an impact on our world, this must change. The church must be a place where broken and desperate people can find the grace and mercy they need. We need people who are aware of the enormous debt of sin that has been forgiven in their lives. This awareness will allow them to cultivate the attitude of meekness, which in turn will result in the cultivation of an attitude of mercy. When meekness and mercy are combined, people will begin to see the love of God reflected in our lives and be drawn to the message we preach.



Mercy is related to love


Mercy is really an outpouring of love. Love is constant and flows regardless of whether or not there is a need, whereas mercy always comes in response to a need. In other words, love provides the motivation for mercy. Perhaps one of the best verses to display this relationship is John 3:16: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” Here we see that God’s love is manifested in action: “He gave his only Son.” In other words, it is the love of God that compels Him to act in mercy by giving His own Son on the cross to die for our sin. God pours out His mercy on us because He loves us.

Jesus told His disciples in John 13:34–35, “A new commandment I give to you, that you love one another, just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” This is one of the most important concepts the church needs to grasp today. Jesus says the way people will know we are His followers is through our actions, not our words. Merely saying we love other people doesn’t prove anything; our love must be manifested through genuine acts of mercy. I am convinced that one of the best ways to regain our voice in the public arena is for Christians to once again be known for the way we love one another and the people who live around us.

We are facing one of the most jaded and skeptical generations the church has ever encountered. People in our culture are looking for something genuine and real they can believe in, but sadly, what they often see in the church looks nothing like the Christianity portrayed in the Bible. Instead of seeing genuine love manifested by acts of mercy, people outside of the church are used to seeing hypocrisy and uncaring ambivalence. If we want to make an impact on the culture, we are going to have to return to biblical Christianity, both in doctrine and practice. A major part of this return must be in the area of mercy ministry. The old saying goes, “People don’t care how much you know until they know how much you care.” Many outside of the church have concluded that Christians are uncaring and harsh, but this can change if we will cultivate the gospel-shaped attitudes listed for us in the Beatitudes.

As a pastor, one of the things I’ve tried to lead our church to do is to be actively involved in ministering to our community. We started by holding a couple of major events each year intended to minister to needs in our community. One year, for instance, we held a free health clinic at the church where people could come and have their blood pressure, cholesterol, and other vital health issues tested for free. The next year, we did a program called “Let My People Mow,” the brainchild of one of our summer interns who got a dozen or so teenage boys to dedicate their Saturday mornings to cutting grass for some of the senior adults around our community.

As this desire to reach out and minister to our community grew, God sent two major ice storms and the worst flood to hit the Ohio River since 1937. In each of these situations, our church took the initiative in providing volunteer workers to fill sandbags, pick up fallen branches, and feed those whose homes had been damaged. Over a period of several years, we began to see a noticeable shift in how people perceived our church, and we found that people in our community were becoming more and more open to the gospel message when we shared it.

At first, our staff had to plan and organize every project, but over the past two years, our church members have begun to spontaneously come up with ways to meet the needs of our community. For instance, this spring and summer, a group from the church caught a vision for setting up a community garden on the rear property of our church building. More than a dozen men volunteered to give their time and effort to till, plant, and tend this garden, while dozens more have come out to help distribute the produce and present the gospel to those who come each week to receive vegetables.

I share this with you not to sound arrogant or to suggest that every church should do things the way we are doing them, but simply to say that God uses the ministry of mercy through the church to open opportunities for sharing the gospel. The more we cultivate this attitude of mercy, which results in acts of love, the more people will be able to see the character of Christ in our lives. In other words, mercy that has been received needs to become mercy that is shared.


The above is an excerpt from my book “Cultivating A Gospel-Shaped Attitude.” Click here if you would like to know more about this book.

[1] Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 1994), 200.

[2] Ibid.

[3] D. Martyn Lloyd-Jones, Studies in the Sermon on the Mount (Grand Rapids: Eerdmans, 1976), 84.

[4] John Newton, “Amazing Grace! How Sweet the Sound.” (No. 104) in The Baptist Hymnal (Nashville: Lifeway Worship, 2008)

Pt 4 of My Preview of “Cultivating a Gospel-Shaped Attitude”

Here is the final installment of the preview of my new book “Cultivating a Gospel-Attitude.”  If you haven’t read the Screen Shot 2013-03-26 at 4.21.03 PMfirst three parts please click on the following links:

Part 1

Part 2

Part 3

If you enjoy this preview I hope that you will order a copy of the book and let your friends know about it.  Please click on the link below to order your own copy:


The Value of the Beatitudes to the Modern Believer

1. Our understanding of salvation

Many commentators have noted the way the Beatitudes outline a believer’s response to the gospel.[1] We see this especially in the first four beatitudes, which outline the basic attitudes necessary for repentance and faith in Christ. Jesus began the Beatitudes by saying, “Blessed are the poor in spirit, for theirs is the Kingdom of heaven.” (Matthew 5:3) This is the starting place for anyone who wishes to receive salvation. To be “poor in spirit” means to acknowledge our spiritual poverty before God. It means we admit that we are sinners and have no righteousness to offer before God. This attitude was expressed by the hymn writer, Augustus Toplady, when he wrote, “Nothing in my hand I bring; Simply to thy cross I cling; naked came to thee for dress; Helpless, look to thee for grace; Foul, I to thy fountain fly; wash, my Savior, or I die.”[2] Before anyone can come to Christ for salvation, he or she must first lose all sense of self-dependence and self-righteousness.

For most of us, this is the hardest step we take in the path to salvation. Our sinful pride naturally leads us to justify ourselves, clinging to the delusion we are not really all that bad and can somehow earn our own salvation. This is the essential difference between the gospel and religion. Religion appeals to human pride and says we can be made right with God by performing good works. Religion says if we do the right things, such as keeping the Ten Commandments or observing the sacraments, we will earn our way back into God’s good favor. But the gospel stands against this sin-filled delusion. In Romans 3:20, the apostle Paul says, “For by the works of the law, no human being will be justified in his sight, since, through the law comes knowledge of sin.” Those who are poor in spirit accept the biblical testimony of their sinfulness and forever abandon being justified by their own works of righteousness. In simple terms then, being poor in spirit means to recognize or acknowledge our sin.

The second beatitude deals with the next step in the process of salvation. It is not enough to simply acknowledge sin; we must also mourn over its consequences. In 2 Corinthians 7:10, the apostle Paul distinguishes between what he terms “godly grief” and “worldly sorrow.” Paul makes the distinction between these two attitudes to demonstrate that merely acknowledging our sin is never enough to produce repentance. In other words, feeling sorry about getting caught is not enough to produce genuine repentance. To truly repent of sin we must go further and develop a sense of “godly sorrow” over the consequences of our sin. This is what Jesus is getting at when He says, “Blessed are those who mourn.” (Matthew 5:4) The mourning He has in mind is caused when we take full account of the consequences of our sin. The result of this kind of mourning is always repentance.

The third beatitude says, “Blessed are the meek, for they shall inherit the earth.” (Mathew 5:5) Once again, this is an essential attitude for salvation. Martyn Lloyd-Jones put it this way: “Meekness is essentially a true view of oneself, expressing itself in attitude and conduct with respect to others. The man who is truly meek is the one who is truly amazed that God and man can think of him as well as they do and treat him as well as they do.”[3] Meekness refers to the humility resulting from a proper understanding of our own sinfulness and God’s grace. As we will see later, meekness carries with it the idea of submission, which is essential for salvation because part of our conversion experience is yielding or submitting ourselves to the lordship of Christ.

The fourth beatitude expresses the “hunger and thirst for righteousness,” (Matthew 5:6) which characterizes every genuine believer. As we abandon every attempt to establish our own righteousness and mourn the consequences of our sin, we will be driven by a desire to see God’s righteousness established both in our own lives and within society. Genuine believers never claim their own righteousness, but rather cling to the righteousness of Christ, whereby we are declared not guilty on the basis of Christ’s finished work at the cross. But this legal aspect of righteousness will always work its way out through our behaviors, producing a desire for personal moral purity as well as the pursuit of societal righteousness. Having been declared righteous by the finished work of Christ, believers naturally hunger and thirst for the righteousness of God to be established in every arena of life. This brings me to the second value of studying the Beatitudes: spiritual formation.

2. Our understanding of spiritual formation

The eight Beatitudes provide a list of the attitudes we must cultivate in the process of spiritual formation. Each of these attitudes can stand alone as a virtue, but together they form a comprehensive picture of the Christian life. Any attempt to develop Christian character without first cultivating these attitudes will prove fruitless. Having grown up in a rather legalistic church, I can speak firsthand about the difficulties produced by getting this process backwards. Our pastor was a well-intentioned man who loved Jesus, and I am sure he thought he was teaching us the truth, but nevertheless, the constant emphasis in his preaching was on keeping the rules. Sometimes these rules came directly from the Bible, but more often than not, they were based on his own understanding of how biblical Christianity should look. The net result was that we grew up believing we “became” mature followers of Christ by “doing” or “not doing” certain actions. This teaching produced a flawed and unbiblical view of the Christian life, which led a number of the kids I grew up with in church to eventually give up on the Christian faith.

The view of spiritual formation I inherited from this legalistic background basically taught that if you keep the rules, you will become pleasing to God. Sadly, this is apparently the prevailing view of spiritual formation among the majority of evangelical Christians today. In the early days of my ministry, I contributed to this understanding of the spiritual life by following the pattern of what some have called “principled preaching.” Basically, I treated the Bible as a rulebook for Christian living, and my goal as a pastor was to teach people the principles they needed to follow in order to be right with God. So every message that I preached followed the basic pattern of giving my congregation a list of principles they needed to follow in order to be pleasing to God. Over the course of time, a steady diet of this kind of preaching actually stunts spiritual growth. The reason is simple: when not preceded with a clear exposition of the gospel, “principled preaching” will lead to self-reliance rather than inner transformation. It focuses on “doing” rather than “being” and attempts to produce Christlike character before developing a gospel-shaped attitude.

By getting the order of spiritual formation backward, I was actually setting people up for failure. My goal in this book is to show you how to get this order correct in your life and make sure you cultivate a gospel-shaped attitude that will lead to Christ-honoring actions, which when exhibited over time will result in Christlike character.

3. Our understanding of the mission

It is important to note that in the verses immediately following the Beatitudes, Jesus defined the mission of the church. In Matthew 5:13–16, He says,


You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. You are the light of the word. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand and it gives light to all in the house. In the same way, let you light shine before others, so that they may see your good works and give glory to your Father who is in heaven.


Jesus defines the mission of the church in terms of being “salt” and “light.” Salt had a variety of uses in the first century, but it is generally understood that Jesus uses this image to refer to the preserving or purifying effect of the church on the world. Sometimes the “salt” ministry of the church has been understood in terms of political or social activism, and certainly these have their place in the overall work of the church, but given what Jesus says in the Beatitudes, I suggest we should understand the image of salt primarily in terms of personal character and devotion to God.

There has been, in every age, a tendency for the church to conform to the world around it, but if we really lived out the Beatitudes, just the opposite would be true. The Beatitudes are diametrically opposed to the attitudes and values of the world. There is a lesson to be learned here: our greatest impact is not made by the ways that we are like the world, but in the ways that we are different from it. Martyn Lloyd-Jones summed this up when he said, “The glory of the gospel is that when the church is absolutely different from the world, she invariably attracts it. It is then that the world is made to listen to her message, though it may hate it at first.”[4] Sometimes this concept of being separate from the world has been reduced to mere external factors such as styles of dress, worship preferences, or political views. But I want to show you that being different from the world begins with our attitudes, which are then fleshed out through our actions. As these actions are exhibited over time, they will eventually form our character.

The church serves as “the light of the world” as it proclaims the gospel of Jesus Christ to a lost and dying world. If we are to do the work of evangelism, we must first be transformed by the message of the cross. I have in mind here more than merely professing belief in the gospel. The genuineness of our conversion is not proven by what we say but by how we live. Genuine conversion always results in the transformation of people’s lives; therefore, it is the change in our lives that serves as the greatest evidence of our salvation. Second Corinthians 5:17 says, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.” The attitudes listed by Jesus in the Beatitudes reflect the changes that occur in the life of a believer as a result of the gospel. These inner attitudes manifest themselves as tangible behaviors, which in turn provide evidence of our conversion. The people around us will see these changes and will react in one of two ways: they will either hate us or be attracted to us.

There will always be those in the world who react to believers with hatred and violence. Jesus does not hide or downplay this reaction. In the final beatitude, Jesus says, “Blessed are those who are persecuted for righteousness sake, for theirs is the Kingdom of heaven” (Matthew 5:10). In order to reinforce this statement, in verses11–12 Jesus adds, “Blessed are you when others revile you and persecute you and utter all kings of evil against you falsely on my account. Rejoice and be glad, for your reward it great in heaven, for so they persecuted the prophets who were before you.” These verses serve to remind us that persecution and opposition are normal parts of the Christian life. If we follow Christ and live out the gospel in the midst of a sinful world, we will face persecution. But this is not the only reaction to the gospel: there is a second way people respond to Christian character and the preaching of the gospel.

While some will react to the gospel with violence, others will see our Christian character and respond with faith and repentance. In Matthew 5:16, Jesus says, “In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” We cannot separate our attitudes and character from the preaching of the gospel, especially when we consider how jaded and skeptical many people in our culture have become toward Christians. We hate to admit it, but the truth is that when people look at the church today, they do not always hold it in high regard, and in part, we can’t really blame them. We all have witnessed the well-publicized and tragic scandals that have been far too common within the church over the past two or three decades. These scandals have caused many in our society to conclude there is no truth in the gospel. Sadly, these failures have come to define Christianity in the minds of many unbelievers.

There are basically three ways we can react to this situation. First, we could stick our heads in the sand and pretend people still think of the church the way they did in the 1950s. In other words, we can pretend nothing is wrong and hope the good ole days will come back. Many churches have embraced this option and have either closed their doors already or will within the next few years.

Or second, we could take the position that since the world is always going to oppose the church, we should just keep on doing what we are doing and spiritualize the problem. This is a tempting option and is partially supported by the Bible because, as we have already noted, the Bible tells us that the church will be persecuted. Unfortunately, this option can blind us to real problems within the church and cause us to ignore the biblical mandate to be both salt and light. Sadly, those who hold this view often develop a martyr’s mentality and refuse to listen to anyone who may challenge their behavior.

Finally, we can take the biblical position that through the gospel we must be transformed in our attitude and behavior in order to validate the message we preach. This is the position I am advocating in this book. With this in mind, let us turn our attention to the first beatitude: “Blessed are the poor in spirit, for theirs is the Kingdom of heaven” (Matthew 5:3).

[1] MacArthur, The Beatitudes, 56.

[2] Augustus M. Toplady, Rock of Ages, Cleft for Me” (No. 463) in The Baptist Hymnal (Nashville: Lifeway Worship, 2008)

[3] Lloyd-Jones, Studies in the Sermon on the Mount, 56.

[4] D. Martyn Lloyd-Jones, Preaching and Preachers (Grand Rapids: Zondervan, 1972), 28.