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GRACE, MERCY, AND PEACE
We have here a very unusual form of the Apostolic salutation. ‘Grace, mercy, and peace’ are put together in this fashion only in Paul’s two Epistles to Timothy, and in this the present instance; and all reference to the Holy Spirit as an agent in the benediction is, as there, omitted.
The three main words, ‘Grace, mercy, and peace,’ stand related to each other in a very interesting manner. If you will think for a moment you will see, I presume that the Apostle starts, as it were, from the fountain-head, and slowly traces the course of the blessing down to its lodgment in the heart of man. There is the fountain, and the stream, and, if I may so say, the great still lake in the soul, into which its waters flow, and which the flowing waters make. There is the sun, and the beam, and the brightness grows deep in the heart of man. Grace, referring solely to the Divine attitude and thought: mercy, the manifestation of grace in act, referring to the workings of that great Godhead in its relation to humanity: and peace, which is the issue in the soul of the fluttering down upon it of the mercy which is the activity of the grace. So these three come down, as it were, a great, solemn, marble staircase from the heights of the Divine mind, one step at a time, down to the level of earth; and the blessings which are shed along the earth. Such is the order. All begins with grace; and the end and purpose of grace, when it flashes into deed, and becomes mercy, is to fill my soul with quiet repose, and shed across all the turbulent sea of human love a great calm, a beam of sunshine that gilds, and miraculously stills while it gilds, the waves.
If that be, then, the account of the relation of these three to one another, let me just dwell for a moment upon their respective characteristics, that we may get more fully the large significance and wide scope of this blessing. Let us begin at what may be regarded either as the highest point from which all the stream descends, or as the foundation upon which all the structure rests. ‘Grace from God the Father and from the Lord Jesus Christ, the Son of the Father.’ These two, blended and yet separate, to either of whom a Christian man has a distinct relation, these two are the sources, equally, of the whole of the grace.
The Scriptural idea of grace is love that stoops, and that pardons, and that communicates. I say nothing about that last characteristic, but I would like to dwell for a moment or two upon the other phases of this great word, a key-word to the understanding of so much of Scripture.
The first thing then that strikes me in it is how it exults in that great thought that there is no reason whatsoever for God’s love except God’s will The very foundation and notion of the word ‘grace’ is a free, undeserved, unsolicited, self-prompted, and altogether gratuitous bestowment, a love that is its own reason, as indeed the whole of the Divine acts are, just as we say of Him that He draws His being from Himself, so the whole motive for His action and the whole reason for His heart of tenderness to us lies in Himself. We have no power. We love one another because we apprehend something deserving of love, or fancy that we do. We love one another because there is something in the object on which our love falls; which, either by kindred or by character, or by visible form, draws it out. We are influenced so, and love a thing because the thing or the person is perceived by us as being worthy, for some reason or other, of the love. God loves because He cannot help it; God loves because He is God. Our love is drawn out-I was going to say pumped out-by an application of external causes.
God’s love is like an artesian well, whensoever you strike, up comes, self-impelled, gushing into light because there is such a central store of it beneath everything, the bright and flashing waters. Grace is love that is not drawn out, but that bursts out, self-originated, undeserved. ‘Not for your sakes, be it known unto you, O house of Israel, but for Mine own name’s sake, do I this.’ The grace of God is above that, comes spontaneously, driven by its own fullness, and welling up unasked, unprompted, undeserved, and therefore never to be turned away by our evil, never to be wearied by our indifference, never to be brushed aside by our negligence, never to be provoked by our transgression, the fixed, eternal, unalterable centre of the Divine nature. His love is grace.
And then, in like manner, let me remind you that there lies in this great word, which in itself is a gospel, the preaching that God’s love, though it be not turned away by, is made tender by our sin. Grace is love extended to a person that might reasonably expect, because he deserves, something very different; and when there is laid, as the foundation of everything, ‘the grace of our Father and of the Son of the Father,’ it is but packing into one word that great truth which we all of us, saints and sinners, need-a sign that God’s love is love that deals with our transgressions and shortcomings, flows forth perfectly conscious of them, and manifests itself in taking them away, both in their guilt, punishment, and peril. ‘The grace of our Father’ is a love to which sin-convinced consciences may certainly appeal; a love to which all sin-tyrannized souls may turn for emancipation and deliverance. Then, if we turn for a moment from that deep fountain, ‘Love’s ever-springing well,’ as one of our old hymns has it, to the stream, we get other blessed thoughts. The love, the grace, breaks into mercy. The fountain gathers itself into a river, the infinite, Divine love concentrates itself in act, and that act is described by this one word, mercy. As grace is love which forgives, so mercy is love which pities and helps. Mercy regards men, its object, as full of sorrows and miseries, and so robes itself in garb of compassion, and takes wine and oil into its hands to pour into the wound, and lays often a healing hand, very carefully and very gently, upon the creature, lest, like a clumsy surgeon, it should pain instead of heal, and hurt where it desires to console. God’s grace softens itself into mercy, and all His dealings with us men must be on the footing that we are not only sinful, but that we are weak and wretched, and so fit subjects for a compassion which is the strangest paradox of a perfect and divine heart. The mercy of God is the outcome of His grace.
And as is the fountain and the stream, so is the great lake into which it spreads itself when it is received into a human heart. Peace comes, the all-sufficient summing up of everything that God can give, and that men can need, from His loving-kindness, and from their needs. The world is too wide to be narrowed to any single aspect of the various discords and disharmonies which trouble men. Peace with God; peace in this anarchic kingdom within me, where conscience and will, hopes and fears, duty and passion, sorrows and joys, cares and confidence, are ever fighting one another; where we are torn asunder by conflicting aims and rival claims, and wherever any part of our nature asserting itself against another leads to intestine warfare, and troubles the poor soul. All that is harmonized and quieted down, and made concordant and co-operative to one great end, when the grace and the mercy have flowed silently into our spirits and harmonized aims and desires.
There is peace that comes from submission; tranquility of spirit, which is the crown and reward of obedience; repose, which is the very smile upon the face of faith, and all these things are given unto us along with the grace and mercy of our God. And as the man that possesses this is at peace with God, and at peace with himself, so he may bear in his heart that singular blessing of a perfect tranquility and quiet amidst the distractions of duty, of sorrows, of losses, and of cares. ‘In everything by prayer and supplication with thanksgiving let your requests be known unto God; and the peace of God which passeth all understanding shall keep your hearts and minds in Christ Jesus.’ And he who is thus at friendship with God, and in harmony with himself, and at rest from sorrows and cares, will surely find no enemies amongst men with whom he must needs be at war, but will be a son of peace, and walk the world, meeting in them all a friend and a brother. So all discords may be quieted; even though still we have to fight the good fight of faith, we may do, like Gideon of old, build an altar to ‘ Jehovah-shalom,’ the God of peace.
And now one word, as to what this great text tells us are the conditions for a Christian man, of preserving, vivid and full, these great gifts,’ Grace, mercy, and peace be unto you,’ or, as the Revised Version more accurately reads,’ shall be with us in truth and love.’ Truth and love are, as it were, the space within which the river flows, if I may so say, the banks of the stream. Or, to get away from the metaphor, these are set forth as being the conditions abiding in which, for our parts, we shall receive this benediction-’In truth and in love.’
I have no time to enlarge upon the great thoughts that these two words, thus looked at, suggest; let me put it into a sentence. To ‘abide in the truth’ is to keep ourselves conscientiously and habitually under the influence of the Gospel of Jesus Christ, and of the Christ who is Himself the Truth. They who, keeping in Him, realizing His presence, believing His word, founding their thinking about the unseen, about their relations to God, about sin and forgiveness, about righteousness and duty, and about a thousand other things, upon Christ and the revelation that He makes, these are those who shall receive ‘ Grace, mercy, and peace.’ Keep yourselves in Christ, and Christ coming to you, brings in His hands, and is, the ‘grace and the mercy and the peace’ of which my text speaks. And in love, if we want these blessings, we must keep ourselves consciously in the possession of and in the grateful response of our hearts to, the great love, the incarnate Love, which is given in Jesus Christ.
Here is, so to speak, the line of direction which these great mercies take. The man who stands in their path, they will come to him and fill his heart; the man that steps aside, they will run past him and not touch him. You keep yourselves id the love of G,6d,’by communion, by the exercise of mind and heart and faith upon Him; and then be sure-for my text is not only a wish, but a confident affirmation-be sure that the fountain of all blessing itself, and the stream of petty benedictions which flow from it, will open themselves out in your hearts into a quiet, deep sea, on whose calm surface no tempests shall ever rave, and on whose unruffled bosom God Himself will manifest and mirror His face.
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MacLaren, Alexander. "Commentary on 2 John 1". MacLaren's Expositions of Holy Scripture. https://www.studylight.org/
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