A Christian cannot dwell too much on the mercy of God. God is infinite and as such, so is his mercy. We cannot come to an end of it. God is good and his goodness towards sinners in our misery, weakness, and rebellion takes the form of mercy. Mercy that forgives. Mercy that blesses. Mercy that treats us gently. Mercy that covers all–yes, even that unspeakable shame you dare not mention to the closest friend. Mercy that gives new life to sinners who have thrown theirs away, pursuing it in a million different broken cisterns instead of drawing from the freely-proffered fountain of life. The good news of the gospel is that the Triune God has shown us mercy in Christ. It doesn’t get more basic than that.

And yet, all too often in the practical Christian life, we don’t give it more than a passing thought. This might strike some as strange of me to say. Many of us can think of any number of Christians who regularly appeal to the mercy of God to excuse, or justify their sinful wanderings or lack of seriousness in the Christian life. But you have to see that’s not the same thing as “dwelling”, or giving serious thought to the mercy of God. That’s a juvenile confusion of mercy with careless license. Anyone who has given thought to the mercy of God cannot treat it lightly.

Considering the mercy of God with prayer and in the Spirit leads to repentance and deep, faithful, love. That’s precisely why Paul begs the Romans to offer their bodies as living sacrifices as a reasonable act of worship, “in view of God’s mercy.” After eleven chapters of outlining God’s mercy through the God’s faithfulness to his creation, his promises to Israel, and the whole world–including sinners under judgment–Paul thinks it’s eminently reasonable to call his readers to holy, faithful living, with no thought that this should provoke license or apathy.

With that in mind, then, it seems helpful to outline some thoughts on the mercy of God. And by “outline”, I mean “quote Thomas Watson” who very helpfully laid out twelve theses on mercy in his Body of Practical Divinity. (And if you’re wondering, yes, I am on a Watson kick because WHERE THE HECK HAVE PEOPLE BEEN HIDING HIM THIS IS AMAZING STUFF!!!!).

His theses will come in italics, then I’ll offer commentary. But honestly, you should go read it here, because Watson is just a preaching beast. I mean, he’s got one-liners for days like, “The sun is not so full of light as God is full of mercy.” Really, he’s just so good.

Alright, so the twelve theses.

[1] It is the great design of the Scripture to represent God as merciful.  For Watson, the whole narrative points up God the merciful redeemer. When God gives Moses his name in Exodus and recounted later on, God heaps up the merciful adjectives (slow to anger, compassionate, forgiving, etc), but only one or two concerned with judgment (by no means clearing the guilty).

[2] God is more inclinable to mercy than wrath. Luther called wrath God’s “alien work.” It’s foreign to him. He only punishes when his hand his forced. His mercy, though? It’s offered before we even think to ask for it. Get that through your head: God’s mercy towards you was God’s idea.

[3] There is no condition, but we may spy mercy in it. Even in our darkest moments, the roughest situations of persecution and misery, we are able to see God’s mercy at work to save and bless his children.

[4] Mercy sweetens all God’s other attributes. Holiness or justice without mercy is a threat. That’s judgment waiting to happen. But with mercy? They are sweet comforts.

[5] God’s mercy is one of the most orient pearls of his crown; it makes his Godhead appear amiable and lovely. Watson points out that when Moses asks to see God’s glory, God says he’s going to make his goodness pass before him and “show you my mercy” (Exod 33:19). Mercy is God’s glory.

[6] Even the worst taste God’s mercy; such as fight against God’s mercy, taste of it; the wicked have some crumbs from mercy’s table. God makes his sun shine on the good and the bad, gives oxygen to both those who praise him, as well as those who curse his name. Everyone has experienced God’s mercy.

[7] Mercy coming to us in a covenant is sweetest. Common mercy is great, but the specific mercy we receive through the work of Christ is the sweetest. Sunshine is fine, but forgiveness, adoption, and justification, are beautiful works of mercy surpassing all of the rest.

[8] One act of mercy engages God to another.  Some might think that God’s mercy is a one-time thing. But, in fact, God’s mercy is more like a domino set. Election leads to justification leads to holiness leads to glorification. A parent keeps giving.

[9] All the mercy in the creature is derived from God, and is but a drop of this ocean. Every act of mercy you’ve ever encountered is actually provoked by the God who is the source of all mercy. It is God working mercy through human servants. And it’s just the tiniest glimpse of the reservoirs of mercy he has ready to pour out.

[10] As God’s mercy makes the saints happy, so it should make them humble. Saints don’t swagger, they rejoice. Acknowledging your need for mercy should be a humbling reality. Plus, you should be too busy praising God for his mercy than to be bragging about your own non-existent awesomeness compared to others.

[11] Mercy stays the speedy execution of God’s justice. That people aren’t currently being punished is not a sign of God’s weakness, nor the inevitability of judgment for unrepentant sin. It’s God’s kindness and a sign of his willingness that we should repent.

[12] It is dreadful to have mercy as a witness against anyone. His final thesis is one of warning. When you’ve made an enemy, even of mercy, then you’re hosed. Mercy is your only hope. Don’t fight it.

Watson continues on with the various uses this doctrine has for those who consider it length. It draws us into greater love of God, confidence of our salvation, and works of mercy towards others which demonstrate the glory of God’s mercy in our own lives. I would urge you today: consider the mercies of God, rest in them, and praise him.

Soli Deo Gloria