Daily Devotionals

Mornings and Evenings with Jesus

Devotional: October 7th

According to His mercy he, saved us. - Titus 3:5.

WE are here reminded of the source of our salvation. In common things we observe a distinction between mercy and grace. Mercy is exercised towards the miserable. Grace is favour bestowed upon the guilty and the undeserving. But in the Scriptures grace always includes mercy. When Pharaoh’s daughter saw the infant Moses in the ark of bulrushes, her compassion was excited towards him: this was pure mercy. When Joseph saw before him his brethren, who envied him, and hated him, and, in intention, murdered him, instead of punishing them he not only promised them supplies, but assured them of his forgiveness: this was pure grace. And how fully does this apply to ourselves!

We were not only miserable but guilty, and not only guilty but undeserving, yea, ill and hell-deserving creatures. Therefore to this source the sacred writers attribute our recovery from the beginning to the end. Thus Peter says, “According to his abundant mercy he hath begotten us again to a lively hope by the resurrection from the dead;” and Paul here says, “Not by works of righteousness which we have done, but according to his mercy, he saved us by the washing of regeneration, and the renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Lord, that, being justified by his grace, we should be made heirs according to the hope of eternal life.” The whole design of our salvation originates in and is secured by the purpose and grace of God. The plan was formed and accomplished long before we had a being. His love was, therefore, “preventing and free.”

Thus, while it gives us abundant encouragement, it excludes boasting, and disposes the believer to exclaim, “Not unto us, O Lord, not unto us, but unto thy name, be all the praise.” Thus, in our approaches to God, we must come not as buyers, but as beggars, bringing nothing in our hands, but obtaining all we need of mercy and grace, for time and eternity, “without money and without price.” Thus the Publican sought and found mercy. Thus it was with the Prodigal: when he came to himself, he said, I will arise and go to my father, and say, Father, I have some claim upon you as a child, and you should overlook my youthful follies. No; but he says, “Father, I have sinned against heaven and before thee, and am no more worthy to be called thy child: make me as one of thy hired servants.” And how is he received?

When the father “saw him a great way off he ran and fell upon his neck and kissed him,” and we find he was not only clothed but adorned, not only fed but feasted, and the whole family was filled with ecstasy, and the house with joy and gladness. Indeed, the whole design of revelation is to encourage the hope of the penitent. Thus, “what things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.”

And came and preached peace to you which were afar off, and to them that were nigh. - Ephesians 2:17.

THOUGH these words regard, as has been already intimated in the previous meditation on a parallel passage, the Jews and Gentiles, by a parity of reasoning that may be extended to all diversities and distinctions of the human race. Those, therefore, that are “nigh,” and those that are “afar off,” will represent persons of peculiar advantages, or those who are destitute of these advantages. In this view, those that are born of godly parents, and who have had a religious education; who have kneeled at the family altar; who “from their childhood have known the Holy Scriptures, which are able to make them wise unto salvation,” may be considered as “nigh;” while those who have had no such advantages are “afar off.”

Some are nigh, that is, they are moral in their lives, amiable in their tempers, are teachable, candid and virtuous; they only seem to require decision. Such a one our Saviour addressed when he said, “Thou art not far from the kingdom of God.” Others are “far off;” that is, they are grossly vicious, of abandoned habits, despisers of the good and good things; they turn away from the Sabbath and from the sanctuary, they are drunkards, and profane swearers, and seem so “far off ” as to be beyond the reach of mercy.

Some are “nigh,” that is, young; they are now free from the cares and toils which will hereafter engross them; their understandings are not yet perverted; their memories are not filled up with vanity and vice; their consciences are yet tender; their hearts are not yet hardened through the “deceitfulness of sin.” Others are “far off;” they are old sinners, who can see when they look forward only gloom, and when they look back ward only guilt; whose vices are deep rooted; whose habits have become second nature; and sooner may the “Ethiopian change his skin or the leopard his spots, than they who are accustomed to do evil learn to do good,” or cease from doing evil. But with God all things are possible.

The number of those who possess advantages which others do not might be greatly enlarged; and men lay much stress upon these adventitious distinctions, which the gospel does not; for instance, some are rich and some are poor, but the poor can be “rich in faith, and heirs of the kingdom which God hath promised to them that love him.” There are some learned, and others who are illiterate, but none are incapable of learning Divine things under Divine teaching; and the “wayfaring man, though a fool, shall not err therein.” Some fill high and honourable stations in society; but a servant can be as great in the sight of God as his master; a subject as great as his sovereign. There are some who are assured of their interest in Christ, and they are certain of their future salvation; but there are others who, though they are equally safe, have many apprehensions and many suspicions concerning it. The blessings which they are pursuing seem to recede as they advance; and if even they see the “King in his beauty, and the land” which is promised to them, it seems, alas, now to be “very far off.” But, blessed be God, the gospel is addressed to all men without exception or exclusion.

If there were any exclusion or any exceptions with regard to individuals, or any omission or reservation with regard to the promises or invitations of the gospel, the man whose conscience is awakened would draw the unfavourable conclusion that he was the person excepted. The gospel therefore addresses us as sinners, because at first we must come under this character, and we can only receive encouragement to do so as sinners. Let our views respecting ourselves be ever so discouraging, yet we cannot question whether we are sinners; and Jesus Christ came into the world to save sinners. We cannot question whether we need salvation; and unto sinners is “the word of this salvation sent.” If we do not think ourselves too good, Christ does not think us too bad to come to him and to be saved by him. We must stand somewhere, either “far off ” or “nigh:” “And Jesus came and preached peace to him that is afar off, and to him that is nigh.”