I. A blessed human character—“A merciful man.” The blessedness of any human existence depends upon the amount of mercifulness found in it. It will be blessed in itself, and a blessing to others in proportion as this Divine characteristic is found in the spirit. God, as a God of power, would be a wonderful and awe-inspiring Being, but He would not be “the blessed God” (1 Tim. i. 11) if this were His only attribute. So far as Men are concerned, He would only be a Person who added to the mysteries and miseries of human life. There is plenty of power in the world, but power is not the one thing needful for fallen and sorrowful humanity. A complex and mighty machine may, and does, excite our wonder and even our admiration, but it has not sympathy. God would be no more to us if He were not “The Lord God, merciful and gracious.” He could otherwise add nothing of blessedness to our existence—yes, His very existence would be a calamity for sinful man. So, no man is a real blessing to his fellow-creatures if he is not merciful. He may be a great genius, he may be a great intellectual power, he may be possessed of great influence from one source or another; but none of these things alone, or all of them put together, will add anything to the sum of human happiness if he is not merciful. He is simply a hard machine, and will never make any wilderness heart rejoice or any moral waste blossom as the rose. But mercy is a moral force, which works as subtilely and as certainly upon human hearts to bless them as do the mysterious influences of the spring-time upon the barren earth. The absence of mercifulness makes hell the barren world that it is, and fills heaven with moral light and joy. On earth, mercifulness is felt to be most needful. The scum of humanity are not insensible to its blessed influence, and there is no man, however exalted above his fellow-men, who does not sometimes stand in need of its exercise.
II. The region which is first blest by the exercise of mercy. The merciful man’s “own soul.” There are things which by the constitution of the material universe cannot be separated. Where there is flame, there is certain to be heat; where the sun’s rays come, there must be light. So mercifulness of disposition must bless a man’s own soul. The exercise of kindliness is in harmony with the law of self-love. A man is but obeying this law when he exercises mercy. “Thou shalt love thy neighbour as thyself,” implies that a man is to love himself. Loving his neighbour is the surest way—the only way—of truly doing good to himself. God has ordained that all exercise of loving kindness shall have a reward in the doing and for the doing. “He that watereth others shall be watered himself” (ver. 25). 1. His own spirit will be filled with a sense of blessedness. 2. His character will be daily growing more and more like God. 3. He will have mercy extended to him when he stands in need of it. “Blessed are the merciful, for they shall obtain mercy.” “For with what measure you mete, it shall be measured unto you again” (Matt. v. 7, vii. 2). And so is that mercy—
“Is twice bless’d;
It blesseth him that gives, and him that takes.”
We have not to consider the opposite character:—
III. A curse to human kind. “A cruel man.” He is an inflicter of pain upon others from a malicious disposition. Pain is the common lot of men. In the present constitution of things in this world it is a necessity, and will remain so while sin remains in human nature. Sometimes pain has to be inflicted upon human beings from the purest motives, and by the most benevolent of beings. The kindest physician in the world is obliged constantly to inflict severe physical pain. The moral teacher—the loving parent or master—must often be the means of inflicting mental pain. But in these cases the motive is not ill-will, but good-will. The pain is contrary to the disposition of the person who inflicts it. He would not give the pain if the end could be obtained without it. He intends by present pain to give future pleasure. But a cruel man inflicts pain from choice, for the purpose of making men miserable. His cruelty is the outcome of his malicious nature. Hence he is a curse to his race. To the unavoidable and necessary pain of the world he adds that which is worse than needless. He would often inflict more than he does, if he had the power. Did not experience teach the contrary, we should not believe it possible that there could be such monsters in the garb of men. They are, indeed, of “their father the devil” (John viii. 44), who finds his only delight in the misery of others.
IV. That, in the end, the cruel man will inflict the most pain upon himself. 1. He will “trouble his own flesh,” or his whole being in the present. He will be tormented by his conscience which now and again will rise from its deathlike slumber and avenge the miseries of those upon whose rights he has trampled—whose lives he has taken, or worse, whose souls he has ruined. While he is still pursuing his course of cruelty he will have the sting of the serpent remorse poisoning the life-blood of his spirit—a prophecy of future retribution possibly in this world, certainly in the next. 2. He is laying up trouble for himself in the future. Men may return his cruelty with compound interest,—(see comments and illustrations on [verse 10]), whether they do or not God certainly will. The Divine decree has gone forth, “He shall have judgment without mercy, that hath showed no mercy.” (James ii. 13). His experience will be that of the cruel tyrant of Bezek. “As I have done so God hath requited me,” (Judges i. 6, 7), or that of Shakespeare’s Richard III.
O coward conscience, how thou dost afflict me!
The lights burn blue.—It is now dread midnight.
Cold fearful drops stand on my trembling flesh.
What; do I fear myself? there’s none else by:
Richard loves Richard; that is, I am I.
Is there a murderer here? No;—yes, I am:
Then fly,—What, from myself? Great reason, why?
Lest I revenge. What? myself on myself?
I love myself. Wherefore? for any good
That I myself have done unto myself?
O no; alas, I rather hate myself,
For hateful deeds committed by myself.
My conscience hath a thousand several tongues,
And every tongue brings in a several tale,
And every tale convicts me for a villain