Summary of sermon by Erlo Stegen, 22 July 2012 
 
 
Joel 1 
1 The word of the LORD that came to Joel the son of Pethuel. 
 
2 Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? 
 
3 Tell ye your children of it, and let your children tell their children, and their children another generation. 
 
As I was praying about my children and whether they will follow the Lord I was greatly troubled and felt weak. But then I received this word and I was comforted. 
 
Each generation should tell their children about the Lord and His works. They must train their children in God's ways. 
 
Parents don't cry when your children go into the world if you don't teach them and tell them what the Lord has done for you. 
 
But you cannot tell them how to live if you don't live as an example to follow. 
 
A certain mother told her daughter not to do this and that day after day. Eventually the daughter asked her mom with tears, "but how then should I live". But she couldn't tell her, for she wasn't living a godly life herself. 
 
It is a teaching process where you train your children step by step by word and example how they ought to live. 
 
This is our first duty to train our children in the ways of God. If you haven't done this you must repent today and start. 
 
As we spread the Gospel we have to start with our own family. 
 
God said of Abraham that I know Abraham that he would instruct those of his house to follow the ways of the Lord. 
 
Sin brings God's judgement on you, your children, grand children and great grand children. 
 
God's word to Joel was that he should tell the elders to tell their children what God had done for them, for God had worked in their lives. 
 
If you haven't done this in your house repent in dust and ashes for not keeping the word of the Lord.

Summary of sermon by Erlo Stegen, 22 July 2012 
 
 
Joel 1 
1 The word of the LORD that came to Joel the son of Pethuel. 
 
2 Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? 
 
3 Tell ye your children of it, and let your children tell their children, and their children another generation. 
 
As I was praying about my children and whether they will follow the Lord I was greatly troubled and felt weak. But then I received this word and I was comforted. 
 
Each generation should tell their children about the Lord and His works. They must train their children in God's ways. 
 
Parents don't cry when your children go into the world if you don't teach them and tell them what the Lord has done for you. 
 
But you cannot tell them how to live if you don't live as an example to follow. 
 
A certain mother told her daughter not to do this and that day after day. Eventually the daughter asked her mom with tears, "but how then should I live". But she couldn't tell her, for she wasn't living a godly life herself. 
 
It is a teaching process where you train your children step by step by word and example how they ought to live. 
 
This is our first duty to train our children in the ways of God. If you haven't done this you must repent today and start. 
 
As we spread the Gospel we have to start with our own family. 
 
God said of Abraham that I know Abraham that he would instruct those of his house to follow the ways of the Lord. 
 
Sin brings God's judgement on you, your children, grand children and great grand children. 
 
God's word to Joel was that he should tell the elders to tell their children what God had done for them, for God had worked in their lives. 
 
If you haven't done this in your house repent in dust and ashes for not keeping the word of the Lord.

Summary of sermon by Erlo Stegen, 22 July 2012 Joel 1 1 The word of the LORD that came to Joel the son of Pethuel. 2 Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? 3 Tell ye your children of it, and let your chil

Tell your children

A Body of Doctrinal Divinity 
 
Book 1Chapter 14 
 
OF THE MERCY OF GOD 
 
The Mercy of God differs, in some respects; both from the love and grace of God; from the love of God in its objects, and order of operation: in its objects; which, though the same, are regarded under different considerations. Love pitched itself originally on objects, in the pure mass of creatureship, as unfallen, though it continues with them in their fallen state, and through all the imperfections of this life, to eternal happiness; mercy supposes its objects miserable, and so fallen: in order of operation; for though they are together in God, the one as early as the other, yet love seems to work by mercy, and mercy from it; the objects being viewed as dead in sin, and for it, love stirs up mercy to quicken them with Christ, and in themselves; God, "who is rich in mercy, for the great love", &c. (Eph. 2:4, 5). Mercy also differs from grace; for though all mercy is grace, because it is free, unmerited, undeserved; yet all grace is not mercy[1]: much grace and favour are shown to the elect angels; in the choice of them in Christ; in the preservation of them from the apostasy others of their species fell into; in constituting Christ the head of them, by whose grace they are confirmed in the state in which they were created; and in their being indulged with the presence of God, and communion with him; they always beholding his face in heaven; all which is abundant grace, but not mercy; since they never were miserable, and so not objects of mercy. The things to be considered respecting this attribute, are, 
1. The properties of it, which will lead more clearly into its nature, and the knowledge of it. 
1a. Mercy is natural and essential to God; yea, it is his nature and essence: hence he is often described as "merciful", (Ex. 34:6; Neh. 9:17; Ps. 116:5) indeed it is not to be considered as a passion, or affection in God, as it is in men; attended with grief and sorrow, with anguish and anxiety of mind for the party in misery; which become the more vehement, the nearer the relation is, and the stronger the love and affection is, bore to the object. Hence the stoic philosophers[2] denied mercy to belong to good men, and so not to God; and, indeed, it does not, in such sense, unless by an anthropopathy, or speaking after the manner of men; since he is free from all passion and perturbation of mind. The Latin word "Misericordia" signifies, as one[3] observes, having another's misery at heart; but not a miserable heart, or one made so by the misery of another, especially as applied to God; with whom it is no other than a propensity of his will to help persons in distress, whether in a temporal or spiritual way; and this is as essential to him as is his goodness; of which it is a branch: and therefore as God is essentially, originally, independently, and underivatively good, so is he in like manner merciful. This is one of the perfections which are in some measure imitable by creatures; "Be ye merciful as your Father is merciful" (Luke 6:36). The Socinians[4] deny that mercy is essential to God, supposing that mercy and justice are opposite, whereas they are not, not even in men; a man may be just, and yet merciful, merciful and yet just: and not caring to allow justice to be essential to God, which they think they must grant, if mercy is; which would establish the doctrine of Christ's satisfaction, and make that necessary which they do not choose to embrace. But though mercy is natural and essential to God, it is not naturally and necessarily bore towards, and exercised on every object in misery: for then all would share in it, that are in misery, even all wicked men and devils; whereas it is certain they do not; but it is guided in the exercise of it by the love of God; and is governed and influenced by his sovereign will; who "hath mercy on whom he will have mercy", (Rom. 9:15, 18) just as omnipotence is essential to God, but is not necessarily put forth to do everything it could; but is directed and guided by the will of God; who does whatsoever he pleases. 
1b. Mercy being essential to God, or his nature and essence, nothing out of himself can be the cause of it; for then there would be a cause prior to him, the Cause of himself, and that would be god, and not he: the misery of a creature is not the cause of mercy in God; who is not to be moved and wrought upon as creatures are; being a most simple act, and having no passive power to work upon; besides, was this the case, all must partake of mercy, since all are miserable; which they do not; see (Isa. 27:11) nor are the merits of the creature, or works of righteousness, the cause of mercy; these are opposed to each other in the business of salvation, (Titus 3:5) nor are those to whom mercy is shown, more deserving than those to whom it is not; and oftentimes less deserving, or more vile and sinful; see (Rom. 3:9; Eph. 2:3; 1 Cor. 6:11; 1 Tim. 1:13). Nor are even the merits of Christ, or his obedience, sufferings, and death, the cause of mercy in God; for they are the fruits and effects of it, and flow from it; it is "through the tender mercy of our God, that the dayspring from on high hath visited us", (Luke 1:78) that is, it is owing to mercy, that Christ, who is meant by "the dayspring from on high", became incarnate, obeyed, suffered, and died, in our room and stead, and wrought out salvation for us. The mercy of God arises from the goodness of his nature, from his special love to his people, and from his sovereign will and pleasure; who, as he loves whom he pleases, and "is gracious to whom he will be gracious"; so "he has mercy on whom he will have mercy" (Ex. 33:19). 
1c. The mercy of God is infinite; as his nature is infinite, so are each of his attributes. His "understanding is infinite", (Ps. 147:5) and so his knowledge, wisdom, justice, holiness, and goodness, and likewise his mercy; it is so in its nature, and in its effects; and this appears both by bestowing an infinite good on men, which is Christ, who is the gift of God, and owing to the love, grace, and mercy of God; and who though, as man, is finite; yet, in his divine person, infinite; and as such given, (Isa. 9:6) and by his delivering them from an infinite evil, sin: sin, as an act of the creature, is finite; but objectively, infinite, as it is committed against God, the infinite Being, (Ps. 51:4) and therefore is not only infinite with respect to number, (Job 22:5) but with respect to its object, and also with respect to punishment for it; the demerit of it is eternal death; and this cannot be endured at once, or answered for in a short time; it is carried on "ad infinitum", without end; and therefore spoken of as everlasting and eternal. Now mercy has provided for the forgiveness of sin, and for the deliverance of men from the punishment of it, and from being liable to it (Heb. 8:12). 
1d. The mercy of God is eternal; the eternity of mercy is expressed in the same language as the eternity of God himself; and, indeed, since it is his nature, it must be as eternal as he himself is; see (Ps. 90:2, 103:17) it is from everlasting, as his love is; which is to be proved by the instances of it, called his "tender mercies", which "have been ever of old", or from everlasting, (Ps. 25:6) the council and covenant of peace were in eternity; in which the scheme of reconciliation to God was formed, and the method of it settled, which supposed them enemies, and so considered them as fallen creatures, and objects of mercy: and, indeed, the covenant of grace, which was from everlasting, is a superstructure of mercy, (Ps. 89:1-3) and since mercy is from everlasting, not anything in time can be the cause of it; not the misery of the creature, by the fall of Adam, nor works of righteousness done after conversion; nor the obedience and sufferings of Christ; things in time: and the mercy of God is to everlasting, in its fruits and effects; it is kept with Christ, and for him, the Mediator of the covenant; into whose hands are put all the promises and blessings of mercy; called, therefore, "the sure mercies of David", (Ps. 89:24, 28; Isa. 55:3) even temporal blessings, which flow from the mercy of God, are new every morning, and are daily continued; and spiritual ones always remain; the mercy of God never departs from his people, notwithstanding their backslidings; and though he chides them for them, and hides his face from them, yet still he has mercy on them (Ps. 89: 30-33; Isa. 54:6-10; Jer. 3:12,14). Hence, 
1e. The mercy of God is immutable, as he himself is, and his love also; and therefore the objects of it are not consumed, (Mal. 3:6) it is invariably the same in every state and condition into which they come; it is, as the Virgin Mary expresses it, "from generation to generation", without any variation or change (Luke 1:50). 
1f. It is common to all the three divine persons, Father, Son, and Spirit; for as there is one common undivided essence, of which each equally partakes, the same divine perfections and attributes belong to them, and so this of mercy: mercy is ascribed to the God and Father of Christ, (1 Peter 1:3) and to our Lord Jesus Christ; not only as Man and Mediator, but as the true God and eternal life; to whose mercy we are to look for it, (Jude 1:21) and to the blessed Spirit, who helps the infirmities of the saints, "and makes intercession for them with groanings which cannot be uttered" (Rom. 8:26). 
1g. Mercy is displayed only in and through Christ; God out of Christ is a consuming fire; it is only in him God proclaims his name, "a God gracious and merciful"; he is the mercy seat, and throne of grace, at which men obtain mercy and find grace; he is the channel through which it flows, and through whom it, in its effects, is conveyed to the sons of men: they are right who cast themselves not on the absolute mercy of God out of Christ; but upon his mercy, as displayed in him, as the Publican did (Luke 18:13). In a word, it is represented, as great, large, and ample, and very abundant; we read of a "multitude" of tender mercies; and God is said to be "rich" and "plenteous" in it; as will appear more fully by considering the objects and instances of it (Ps. 103:11, 51:1; 1 Peter 1:3; Eph. 2:4; Ps. 86:5). 
2. The objects of mercy may be next observed: and that this may appear in a plain and clear light, it will be proper to remark, that the mercy of God is general and special: with respect to the general mercy of God, all creatures are the objects of it; "the Lord is good to all, and his tender mercies are over all his works", (Ps. 145:9) there is not a creature in all the earth but partakes of it; hence says the Psalmist, "The earth, O Lord, is full of thy mercy!" (Ps. 119:64) even the brute creation, the mute animals, share in it; it is owing to mercy that they are preserved in their beings, (Ps. 36:5, 6) and that a provision of food is made for their sustenance; and who sometimes are in great distress, and when they cry to God he gives them their food, (Joel 1:18-20; Ps. 104:27, 28, 147:9; Job 38:41). All men, good and bad, partake of the providential goodness and mercy of God; he is kind to the unthankful and unholy, and makes the sun to rise on the evil and on the good, and sends rain on the just and on the unjust (Luke 6:35; Matthew 5:45). He preserves and supports all men in their beings, and so is the Saviour of all, and especially of them that believe, (1 Tim. 4:10) and gives them the necessaries of life, food and raiment, and all things richly to enjoy, both for convenience and pleasure: yea, even the devils themselves partake of mercy, in some sense; for though God has not spared them, so as to save them, and not condemn them; yet he has given them a kind of reprieve, and reserved them to the judgment of the great day; so that they are not yet in full torments, as their sins have deserved; and as God punishes none more but less than their sins require, this may be reasonably supposed to be the case of devils, even hereafter. 
As to the special mercy of God, none are the objects of that but elect men, who are called "vessels of mercy", (Rom. 9:23) because they are filled with it, even with all spiritual blessings, which flow from it, and which are bestowed on them according as they are chosen in Christ, (Eph. 1:3, 4) and so particularly regeneration, which is according to the abundant mercy of God, they are favoured with, being the elect of God, (1 Peter 1:2, 3) and these, as they are redeemed by Christ, share in the special mercy and goodness of God; and therefore are under obligation to say, with wonder and thankfulness, "the Lord is good; his mercy endures for ever", (Ps. 107:1, 2) and especially, being effectually called by the grace of God, they appear to be the objects of mercy; then they who "had not obtained mercy", did not know their interest in it, nor actually enjoyed the blessings of it, "now have obtained mercy"; are blessed both with knowledge of interest in it, and with the open possession of the blessings of it (1 Peter 2:10). These are described sometimes by them "that call upon" the Lord, to whom he is plenteous in mercy, (Ps. 86:5) by "them that love him, and keep his commandments; to whom he shows his mercy", (Ex. 20:6; Neh. 1:5; Dan. 9:4) and by them that fear him, and towards whom his mercy always is (Ps. 103:11, 13, 17). Not that calling upon God, love to him, and observance of his commands, and the fear of him, are the causes of his mercy to them, since that is prior to all these, and is the cause of them; but these describe the persons who openly, and manifestly, share in the mercy of God, and to whom the effects of it have been applied, and who may expect a continuance of it, and larger discoveries and displays thereof to be made unto them; as well as they show that the mercy of God is special and distinguishing, and yet that it is not limited to any family or nation, but is enjoyed by all that love and fear the Lord in every nation (Acts 10:34, 35). 
3. The instances of mercy, to the objects of it, are many and various. 
3a. It appears in election: it is, indeed, a controversy among divines, whether election is an act of love or of mercy: I am inclined to be of the opinion of those who take it to be an act of love, and not mercy; as God chose literal Israel, because he loved them, (Deut. 7:7, 8) so spiritual Israel are first beloved, and then chosen, (2 Thess. 2:13) "electio praesupponit dilectionem"; but then, though the decree of election flows from love, and not mercy; yet God has in it decreed to show mercy; he has resolved within himself, saying, "I will have mercy, and will save"; and therefore in this decree he has appointed them not unto wrath, which they deserve, but to obtain salvation by Christ; which supposes them fallen creatures, and so objects of mercy; for the decree of election may be distinguished into the decree of the end and the decree of the means: with respect to the end, the glory of God, men were considered as unfallen, in the pure mass out of which God designed to make them for himself: but with respect to the means, redemption by Christ, and faith in him, the Redeemer, and sanctification of the Spirit; here they were considered as fallen creatures; and so, with propriety, those chosen ones may be called vessels of mercy. 
3b. The covenant of grace is a display of the mercy of God, as before observed; it is built upon mercy, and built up with it; it is stored with it, and is full of it. Mercy called Christ to engage in it, and set him up as the Mediator of it, and came before him with the blessings of goodness: the provisions of Christ, as a Redeemer and Saviour in it; of forgiveness of sins through his blood; and of reconciliation and atonement by his sacrifice; and of regeneration and sanctification by his Spirit, are so many displays of mercy. 
3c. Redemption itself is a signal instance of the mercy of God. Mercy resolved upon the redemption and salvation of the elect; being viewed as fallen in Adam, and as sinners, mercy provided a Redeemer and Saviour of them, and laid their help upon him; mercy called Christ to undertake the work of redemption, and engaged him in it; mercy sent him, in the fulness of time, to visit them, and perform it; mercy delivered them up into the hands of justice and death, in order to obtain it, and it is most illustriously glorified in it; "mercy and truth have met together", (Ps. 85:10) yea, Christ himself, in his love and pity, has redeemed his people (Isa. 63:9). 
3d. The forgiveness of sin is another instance of the mercy of God, to which it is frequently ascribed (Ps. 51:1; Dan. 9:9; Luke 1:77, 78). God has promised it in covenant, as the effect of his mercy; "I will be merciful to their unrighteousness" (Heb. 8:12). He has set forth Christ, in his purposes, to be the propitiation for the remission of sins; and has sent him, in time, to shed his blood for it, (Rom. 3:25) and it is the mercy of God, which is the foundation of hope of it; and encourages sensible sinners to ask, and through which they obtain it (Ps. 103:8; Luke 18:13; 1 Tim. 1:13). 
3e. The mercy of God is displayed in regeneration, to which that is ascribed in (1 Peter 1:3) and it is wonderful and special mercy, to quicken a sinner dead in trespasses and sins; to enlighten such that sit in darkness, and in the shadow of death; to deliver from the bondage of Satan those, that are led captive by him at his will; to snatch them as brands out of the burning, and save from everlasting fire; to bring men out of a pit, wherein there was no water, no relief and comfort, and in which they must otherwise die; and to reveal Christ to them, and in them, the hope of glory; and give them a good hope, through grace, of being for ever happy. These are some of the great and good things which God does for his people in the effectual calling, having compassion on them. 
3f. Complete salvation, and eternal life itself, flow from the mercy of God; he saves, "not by works of righteousness, but according to his mercy", (Titus 3:5) and when he shall put his people into the full possession of salvation, then they shall find and obtain mercy in that day, even in the day of judgment, when they shall go into life eternal; and therefore are now directed to look unto the mercy of Christ for it, (2 Tim. 1:18; Jude 1:21). 
ENDNOTES: 
 
[1] Vid. Maccov. Theolog. Quaest. loc. 13. p. 32. 
 
[2] Zeno apud Cicero. Orat. 23. pro Muraena, Laert. in Vita ejus, l. 7. p. 512. Seneca de Clementia, l. 2. c. 4, 5, 6. 
 
[3] Zanchius de Natura Dei, l. 4. c. 4. p. 372. 
 
[4] Socinus de Servatore, l. 1. par. 1. c. 1. Praelectiones, c. 16. Racov. Catechism, c. 8. qu. 20.

A Body of Doctrinal Divinity 
 
Book 1—Chapter 14 
 
OF THE MERCY OF GOD 
 
The Mercy of God differs, in some respects; both from the love and grace of God; from the love of God in its objects, and order of operation: in its objects; which, though the same, are regarded under different considerations. Love pitched itself originally on objects, in the pure mass of creatureship, as unfallen, though it continues with them in their fallen state, and through all the imperfections of this life, to eternal happiness; mercy supposes its objects miserable, and so fallen: in order of operation; for though they are together in God, the one as early as the other, yet love seems to work by mercy, and mercy from it; the objects being viewed as dead in sin, and for it, love stirs up mercy to quicken them with Christ, and in themselves; God, "who is rich in mercy, for the great love", &c. (Eph. 2:4, 5). Mercy also differs from grace; for though all mercy is grace, because it is free, unmerited, undeserved; yet all grace is not mercy[1]: much grace and favour are shown to the elect angels; in the choice of them in Christ; in the preservation of them from the apostasy others of their species fell into; in constituting Christ the head of them, by whose grace they are confirmed in the state in which they were created; and in their being indulged with the presence of God, and communion with him; they always beholding his face in heaven; all which is abundant grace, but not mercy; since they never were miserable, and so not objects of mercy. The things to be considered respecting this attribute, are, 
1. The properties of it, which will lead more clearly into its nature, and the knowledge of it. 
1a. Mercy is natural and essential to God; yea, it is his nature and essence: hence he is often described as "merciful", (Ex. 34:6; Neh. 9:17; Ps. 116:5) indeed it is not to be considered as a passion, or affection in God, as it is in men; attended with grief and sorrow, with anguish and anxiety of mind for the party in misery; which become the more vehement, the nearer the relation is, and the stronger the love and affection is, bore to the object. Hence the stoic philosophers[2] denied mercy to belong to good men, and so not to God; and, indeed, it does not, in such sense, unless by an anthropopathy, or speaking after the manner of men; since he is free from all passion and perturbation of mind. The Latin word "Misericordia" signifies, as one[3] observes, having another's misery at heart; but not a miserable heart, or one made so by the misery of another, especially as applied to God; with whom it is no other than a propensity of his will to help persons in distress, whether in a temporal or spiritual way; and this is as essential to him as is his goodness; of which it is a branch: and therefore as God is essentially, originally, independently, and underivatively good, so is he in like manner merciful. This is one of the perfections which are in some measure imitable by creatures; "Be ye merciful as your Father is merciful" (Luke 6:36). The Socinians[4] deny that mercy is essential to God, supposing that mercy and justice are opposite, whereas they are not, not even in men; a man may be just, and yet merciful, merciful and yet just: and not caring to allow justice to be essential to God, which they think they must grant, if mercy is; which would establish the doctrine of Christ's satisfaction, and make that necessary which they do not choose to embrace. But though mercy is natural and essential to God, it is not naturally and necessarily bore towards, and exercised on every object in misery: for then all would share in it, that are in misery, even all wicked men and devils; whereas it is certain they do not; but it is guided in the exercise of it by the love of God; and is governed and influenced by his sovereign will; who "hath mercy on whom he will have mercy", (Rom. 9:15, 18) just as omnipotence is essential to God, but is not necessarily put forth to do everything it could; but is directed and guided by the will of God; who does whatsoever he pleases. 
1b. Mercy being essential to God, or his nature and essence, nothing out of himself can be the cause of it; for then there would be a cause prior to him, the Cause of himself, and that would be god, and not he: the misery of a creature is not the cause of mercy in God; who is not to be moved and wrought upon as creatures are; being a most simple act, and having no passive power to work upon; besides, was this the case, all must partake of mercy, since all are miserable; which they do not; see (Isa. 27:11) nor are the merits of the creature, or works of righteousness, the cause of mercy; these are opposed to each other in the business of salvation, (Titus 3:5) nor are those to whom mercy is shown, more deserving than those to whom it is not; and oftentimes less deserving, or more vile and sinful; see (Rom. 3:9; Eph. 2:3; 1 Cor. 6:11; 1 Tim. 1:13). Nor are even the merits of Christ, or his obedience, sufferings, and death, the cause of mercy in God; for they are the fruits and effects of it, and flow from it; it is "through the tender mercy of our God, that the dayspring from on high hath visited us", (Luke 1:78) that is, it is owing to mercy, that Christ, who is meant by "the dayspring from on high", became incarnate, obeyed, suffered, and died, in our room and stead, and wrought out salvation for us. The mercy of God arises from the goodness of his nature, from his special love to his people, and from his sovereign will and pleasure; who, as he loves whom he pleases, and "is gracious to whom he will be gracious"; so "he has mercy on whom he will have mercy" (Ex. 33:19). 
1c. The mercy of God is infinite; as his nature is infinite, so are each of his attributes. His "understanding is infinite", (Ps. 147:5) and so his knowledge, wisdom, justice, holiness, and goodness, and likewise his mercy; it is so in its nature, and in its effects; and this appears both by bestowing an infinite good on men, which is Christ, who is the gift of God, and owing to the love, grace, and mercy of God; and who though, as man, is finite; yet, in his divine person, infinite; and as such given, (Isa. 9:6) and by his delivering them from an infinite evil, sin: sin, as an act of the creature, is finite; but objectively, infinite, as it is committed against God, the infinite Being, (Ps. 51:4) and therefore is not only infinite with respect to number, (Job 22:5) but with respect to its object, and also with respect to punishment for it; the demerit of it is eternal death; and this cannot be endured at once, or answered for in a short time; it is carried on "ad infinitum", without end; and therefore spoken of as everlasting and eternal. Now mercy has provided for the forgiveness of sin, and for the deliverance of men from the punishment of it, and from being liable to it (Heb. 8:12). 
1d. The mercy of God is eternal; the eternity of mercy is expressed in the same language as the eternity of God himself; and, indeed, since it is his nature, it must be as eternal as he himself is; see (Ps. 90:2, 103:17) it is from everlasting, as his love is; which is to be proved by the instances of it, called his "tender mercies", which "have been ever of old", or from everlasting, (Ps. 25:6) the council and covenant of peace were in eternity; in which the scheme of reconciliation to God was formed, and the method of it settled, which supposed them enemies, and so considered them as fallen creatures, and objects of mercy: and, indeed, the covenant of grace, which was from everlasting, is a superstructure of mercy, (Ps. 89:1-3) and since mercy is from everlasting, not anything in time can be the cause of it; not the misery of the creature, by the fall of Adam, nor works of righteousness done after conversion; nor the obedience and sufferings of Christ; things in time: and the mercy of God is to everlasting, in its fruits and effects; it is kept with Christ, and for him, the Mediator of the covenant; into whose hands are put all the promises and blessings of mercy; called, therefore, "the sure mercies of David", (Ps. 89:24, 28; Isa. 55:3) even temporal blessings, which flow from the mercy of God, are new every morning, and are daily continued; and spiritual ones always remain; the mercy of God never departs from his people, notwithstanding their backslidings; and though he chides them for them, and hides his face from them, yet still he has mercy on them (Ps. 89: 30-33; Isa. 54:6-10; Jer. 3:12,14). Hence, 
1e. The mercy of God is immutable, as he himself is, and his love also; and therefore the objects of it are not consumed, (Mal. 3:6) it is invariably the same in every state and condition into which they come; it is, as the Virgin Mary expresses it, "from generation to generation", without any variation or change (Luke 1:50). 
1f. It is common to all the three divine persons, Father, Son, and Spirit; for as there is one common undivided essence, of which each equally partakes, the same divine perfections and attributes belong to them, and so this of mercy: mercy is ascribed to the God and Father of Christ, (1 Peter 1:3) and to our Lord Jesus Christ; not only as Man and Mediator, but as the true God and eternal life; to whose mercy we are to look for it, (Jude 1:21) and to the blessed Spirit, who helps the infirmities of the saints, "and makes intercession for them with groanings which cannot be uttered" (Rom. 8:26). 
1g. Mercy is displayed only in and through Christ; God out of Christ is a consuming fire; it is only in him God proclaims his name, "a God gracious and merciful"; he is the mercy seat, and throne of grace, at which men obtain mercy and find grace; he is the channel through which it flows, and through whom it, in its effects, is conveyed to the sons of men: they are right who cast themselves not on the absolute mercy of God out of Christ; but upon his mercy, as displayed in him, as the Publican did (Luke 18:13). In a word, it is represented, as great, large, and ample, and very abundant; we read of a "multitude" of tender mercies; and God is said to be "rich" and "plenteous" in it; as will appear more fully by considering the objects and instances of it (Ps. 103:11, 51:1; 1 Peter 1:3; Eph. 2:4; Ps. 86:5). 
2. The objects of mercy may be next observed: and that this may appear in a plain and clear light, it will be proper to remark, that the mercy of God is general and special: with respect to the general mercy of God, all creatures are the objects of it; "the Lord is good to all, and his tender mercies are over all his works", (Ps. 145:9) there is not a creature in all the earth but partakes of it; hence says the Psalmist, "The earth, O Lord, is full of thy mercy!" (Ps. 119:64) even the brute creation, the mute animals, share in it; it is owing to mercy that they are preserved in their beings, (Ps. 36:5, 6) and that a provision of food is made for their sustenance; and who sometimes are in great distress, and when they cry to God he gives them their food, (Joel 1:18-20; Ps. 104:27, 28, 147:9; Job 38:41). All men, good and bad, partake of the providential goodness and mercy of God; he is kind to the unthankful and unholy, and makes the sun to rise on the evil and on the good, and sends rain on the just and on the unjust (Luke 6:35; Matthew 5:45). He preserves and supports all men in their beings, and so is the Saviour of all, and especially of them that believe, (1 Tim. 4:10) and gives them the necessaries of life, food and raiment, and all things richly to enjoy, both for convenience and pleasure: yea, even the devils themselves partake of mercy, in some sense; for though God has not spared them, so as to save them, and not condemn them; yet he has given them a kind of reprieve, and reserved them to the judgment of the great day; so that they are not yet in full torments, as their sins have deserved; and as God punishes none more but less than their sins require, this may be reasonably supposed to be the case of devils, even hereafter. 
As to the special mercy of God, none are the objects of that but elect men, who are called "vessels of mercy", (Rom. 9:23) because they are filled with it, even with all spiritual blessings, which flow from it, and which are bestowed on them according as they are chosen in Christ, (Eph. 1:3, 4) and so particularly regeneration, which is according to the abundant mercy of God, they are favoured with, being the elect of God, (1 Peter 1:2, 3) and these, as they are redeemed by Christ, share in the special mercy and goodness of God; and therefore are under obligation to say, with wonder and thankfulness, "the Lord is good; his mercy endures for ever", (Ps. 107:1, 2) and especially, being effectually called by the grace of God, they appear to be the objects of mercy; then they who "had not obtained mercy", did not know their interest in it, nor actually enjoyed the blessings of it, "now have obtained mercy"; are blessed both with knowledge of interest in it, and with the open possession of the blessings of it (1 Peter 2:10). These are described sometimes by them "that call upon" the Lord, to whom he is plenteous in mercy, (Ps. 86:5) by "them that love him, and keep his commandments; to whom he shows his mercy", (Ex. 20:6; Neh. 1:5; Dan. 9:4) and by them that fear him, and towards whom his mercy always is (Ps. 103:11, 13, 17). Not that calling upon God, love to him, and observance of his commands, and the fear of him, are the causes of his mercy to them, since that is prior to all these, and is the cause of them; but these describe the persons who openly, and manifestly, share in the mercy of God, and to whom the effects of it have been applied, and who may expect a continuance of it, and larger discoveries and displays thereof to be made unto them; as well as they show that the mercy of God is special and distinguishing, and yet that it is not limited to any family or nation, but is enjoyed by all that love and fear the Lord in every nation (Acts 10:34, 35). 
3. The instances of mercy, to the objects of it, are many and various. 
3a. It appears in election: it is, indeed, a controversy among divines, whether election is an act of love or of mercy: I am inclined to be of the opinion of those who take it to be an act of love, and not mercy; as God chose literal Israel, because he loved them, (Deut. 7:7, 8) so spiritual Israel are first beloved, and then chosen, (2 Thess. 2:13) "electio praesupponit dilectionem"; but then, though the decree of election flows from love, and not mercy; yet God has in it decreed to show mercy; he has resolved within himself, saying, "I will have mercy, and will save"; and therefore in this decree he has appointed them not unto wrath, which they deserve, but to obtain salvation by Christ; which supposes them fallen creatures, and so objects of mercy; for the decree of election may be distinguished into the decree of the end and the decree of the means: with respect to the end, the glory of God, men were considered as unfallen, in the pure mass out of which God designed to make them for himself: but with respect to the means, redemption by Christ, and faith in him, the Redeemer, and sanctification of the Spirit; here they were considered as fallen creatures; and so, with propriety, those chosen ones may be called vessels of mercy. 
3b. The covenant of grace is a display of the mercy of God, as before observed; it is built upon mercy, and built up with it; it is stored with it, and is full of it. Mercy called Christ to engage in it, and set him up as the Mediator of it, and came before him with the blessings of goodness: the provisions of Christ, as a Redeemer and Saviour in it; of forgiveness of sins through his blood; and of reconciliation and atonement by his sacrifice; and of regeneration and sanctification by his Spirit, are so many displays of mercy. 
3c. Redemption itself is a signal instance of the mercy of God. Mercy resolved upon the redemption and salvation of the elect; being viewed as fallen in Adam, and as sinners, mercy provided a Redeemer and Saviour of them, and laid their help upon him; mercy called Christ to undertake the work of redemption, and engaged him in it; mercy sent him, in the fulness of time, to visit them, and perform it; mercy delivered them up into the hands of justice and death, in order to obtain it, and it is most illustriously glorified in it; "mercy and truth have met together", (Ps. 85:10) yea, Christ himself, in his love and pity, has redeemed his people (Isa. 63:9). 
3d. The forgiveness of sin is another instance of the mercy of God, to which it is frequently ascribed (Ps. 51:1; Dan. 9:9; Luke 1:77, 78). God has promised it in covenant, as the effect of his mercy; "I will be merciful to their unrighteousness" (Heb. 8:12). He has set forth Christ, in his purposes, to be the propitiation for the remission of sins; and has sent him, in time, to shed his blood for it, (Rom. 3:25) and it is the mercy of God, which is the foundation of hope of it; and encourages sensible sinners to ask, and through which they obtain it (Ps. 103:8; Luke 18:13; 1 Tim. 1:13). 
3e. The mercy of God is displayed in regeneration, to which that is ascribed in (1 Peter 1:3) and it is wonderful and special mercy, to quicken a sinner dead in trespasses and sins; to enlighten such that sit in darkness, and in the shadow of death; to deliver from the bondage of Satan those, that are led captive by him at his will; to snatch them as brands out of the burning, and save from everlasting fire; to bring men out of a pit, wherein there was no water, no relief and comfort, and in which they must otherwise die; and to reveal Christ to them, and in them, the hope of glory; and give them a good hope, through grace, of being for ever happy. These are some of the great and good things which God does for his people in the effectual calling, having compassion on them. 
3f. Complete salvation, and eternal life itself, flow from the mercy of God; he saves, "not by works of righteousness, but according to his mercy", (Titus 3:5) and when he shall put his people into the full possession of salvation, then they shall find and obtain mercy in that day, even in the day of judgment, when they shall go into life eternal; and therefore are now directed to look unto the mercy of Christ for it, (2 Tim. 1:18; Jude 1:21). 
ENDNOTES: 
 
[1] Vid. Maccov. Theolog. Quaest. loc. 13. p. 32. 
 
[2] Zeno apud Cicero. Orat. 23. pro Muraena, Laert. in Vita ejus, l. 7. p. 512. Seneca de Clementia, l. 2. c. 4, 5, 6. 
 
[3] Zanchius de Natura Dei, l. 4. c. 4. p. 372. 
 
[4] Socinus de Servatore, l. 1. par. 1. c. 1. Praelectiones, c. 16. Racov. Catechism, c. 8. qu. 20.

A Body of Doctrinal Divinity Book 1—Chapter 14 OF THE MERCY OF GOD The Mercy of God differs, in some respects; both from the love and grace of God; from the love of God in its objects, and order of operation: in its objects; which, though the same, are regarded under different considerations. Love p

Of the Mercy of God.

Fast (3522) (nesteuo from ne- = not + esthío = to eat) means to abstain from food for a certain length of time. Fasting consisted of abstinence from food to express dependence on God and submission to His will. Other Resources: Fast, Fasting - Baker's Evangelical Dictionary of Biblical Theology Webs

Fast (3522) nesteuo

2 Corinthians 5:17 - Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, all things are become new. 
 
Daniel 9:3 - And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: 
 
Romans 2:29 - But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God. 
 
Romans 2:1-29 - Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. (Read More...) 
 
Romans 1:1-32 - Paul, a servant of Jesus Christ, called [to be] an apostle, separated unto the gospel of God, (Read More...) 
 
Acts 13:2-3 - As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. (Read More...) 
 
Luke 4:1-2 - And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, (Read More...) 
 
Joel 2:1-32 - Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for [it is] nigh at hand; (Read More...) 
 
Hosea 10:12 - Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for [it is] time to seek the LORD, till he come and rain righteousness upon you. 
 
Isaiah 58:6-8 - [Is] not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? (Read More...) 
 
Isaiah 52:5 - Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day [is] blasphemed. 
 
Psalms 51:1-19 - (To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba.) Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. (Read More...) 
 
Psalms 24:3-4 - Who shall ascend into the hill of the LORD? or who shall stand in his holy place? (Read More...) 
 
Job 42:5-6 - I have heard of thee by the hearing of the ear: but now mine eye seeth thee. (Read More...) 
 
Esther 4:16 - Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which [is] not according to the law: and if I perish, I perish. 
 
Ezra 8:21-23 - Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance. (Read More...) 
 
2 Samuel 12:16-17 - David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth. (Read More...) 
 
1 John 5:4 - For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, [even] our faith. 
 
James 3:1-18 - My brethren, be not many masters, knowing that we shall receive the greater condemnation. (Read More...) 
 
Ephesians 3:1-21 - For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, (Read More...) 
 
Ephesians 2:8-10 - For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: (Read More...) 
 
2 Corinthians 10:3-5 - For though we walk in the flesh, we do not war after the flesh: (Read More...) 
 
Romans 12:1-2 - I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service. (Read More...) 
 
Romans 10:10 - For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 
 
Romans 8:7 - Because the carnal mind [is] enmity against God: for it is not subject to the law of God, neither indeed can be. 
 
Romans 8:5-8 - For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. (Read More...) 
 
Romans 3:1-31 - What advantage then hath the Jew? or what profit [is there] of circumcision? (Read More...) 
 
Romans 2:24 - For the name of God is blasphemed among the Gentiles through you, as it is written. 
 
Romans 2:22 - Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 
 
Romans 2:9 - Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 
 
Matthew 23:1-39 - Then spake Jesus to the multitude, and to his disciples, (Read More...) 
 
Matthew 19:1-30 - And it came to pass, [that] when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan; (Read More...) 
 
Matthew 7:21-23 - Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. (Read More...) 
 
Matthew 6:9-13 - After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. (Read More...) 
 
Matthew 6:1-4 - Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. (Read More...) 
 
Joel 1:1-20 - The word of the LORD that came to Joel the son of Pethuel. (Read More...) 
 
Jeremiah 17:9 - The heart [is] deceitful above all [things], and desperately wicked: who can know it? 
 
Isaiah 58:3-5 - Wherefore have we fasted, [say they], and thou seest not? [wherefore] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. (Read More...) 
 
Proverbs 29:18 - Where [there is] no vision, the people perish: but he that keepeth the law, happy [is] he. 
 
Proverbs 14:34 - Righteousness exalteth a nation: but sin [is] a reproach to any people. 
 
Psalms 127:1-3 - (A Song of degrees for Solomon.) Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh [but] in vain. (Read More...) 
 
Psalms 35:13 - But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom. 
 
John 6:44 - No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 
 
Matthew 5:1-48 - And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: (Read More...)

2 Corinthians 5:17 - Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, all things are become new. 
 
Daniel 9:3 - And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: 
 
Romans 2:29 - But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God. 
 
Romans 2:1-29 - Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. (Read More...) 
 
Romans 1:1-32 - Paul, a servant of Jesus Christ, called [to be] an apostle, separated unto the gospel of God, (Read More...) 
 
Acts 13:2-3 - As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. (Read More...) 
 
Luke 4:1-2 - And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, (Read More...) 
 
Joel 2:1-32 - Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for [it is] nigh at hand; (Read More...) 
 
Hosea 10:12 - Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for [it is] time to seek the LORD, till he come and rain righteousness upon you. 
 
Isaiah 58:6-8 - [Is] not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? (Read More...) 
 
Isaiah 52:5 - Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day [is] blasphemed. 
 
Psalms 51:1-19 - (To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba.) Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. (Read More...) 
 
Psalms 24:3-4 - Who shall ascend into the hill of the LORD? or who shall stand in his holy place? (Read More...) 
 
Job 42:5-6 - I have heard of thee by the hearing of the ear: but now mine eye seeth thee. (Read More...) 
 
Esther 4:16 - Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which [is] not according to the law: and if I perish, I perish. 
 
Ezra 8:21-23 - Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance. (Read More...) 
 
2 Samuel 12:16-17 - David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth. (Read More...) 
 
1 John 5:4 - For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, [even] our faith. 
 
James 3:1-18 - My brethren, be not many masters, knowing that we shall receive the greater condemnation. (Read More...) 
 
Ephesians 3:1-21 - For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, (Read More...) 
 
Ephesians 2:8-10 - For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: (Read More...) 
 
2 Corinthians 10:3-5 - For though we walk in the flesh, we do not war after the flesh: (Read More...) 
 
Romans 12:1-2 - I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service. (Read More...) 
 
Romans 10:10 - For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 
 
Romans 8:7 - Because the carnal mind [is] enmity against God: for it is not subject to the law of God, neither indeed can be. 
 
Romans 8:5-8 - For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. (Read More...) 
 
Romans 3:1-31 - What advantage then hath the Jew? or what profit [is there] of circumcision? (Read More...) 
 
Romans 2:24 - For the name of God is blasphemed among the Gentiles through you, as it is written. 
 
Romans 2:22 - Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 
 
Romans 2:9 - Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 
 
Matthew 23:1-39 - Then spake Jesus to the multitude, and to his disciples, (Read More...) 
 
Matthew 19:1-30 - And it came to pass, [that] when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan; (Read More...) 
 
Matthew 7:21-23 - Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. (Read More...) 
 
Matthew 6:9-13 - After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. (Read More...) 
 
Matthew 6:1-4 - Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. (Read More...) 
 
Joel 1:1-20 - The word of the LORD that came to Joel the son of Pethuel. (Read More...) 
 
Jeremiah 17:9 - The heart [is] deceitful above all [things], and desperately wicked: who can know it? 
 
Isaiah 58:3-5 - Wherefore have we fasted, [say they], and thou seest not? [wherefore] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. (Read More...) 
 
Proverbs 29:18 - Where [there is] no vision, the people perish: but he that keepeth the law, happy [is] he. 
 
Proverbs 14:34 - Righteousness exalteth a nation: but sin [is] a reproach to any people. 
 
Psalms 127:1-3 - (A Song of degrees for Solomon.) Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh [but] in vain. (Read More...) 
 
Psalms 35:13 - But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom. 
 
John 6:44 - No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 
 
Matthew 5:1-48 - And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: (Read More...)

2 Corinthians 5:17 - Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, all things are become new. Daniel 9:3 - And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: Romans 2:29 - But he [is] a 

Bible Verses On Changed Heart

Please read over again Hebrews 12:25-29. “This word, yet once more signifieth the removing of those things that are shaken.” We have not yet presented a tithe of the Scriptures that treat on the above subject, and show its relation to the purification of the church. Let us now begin with 1 Peter 4:1

(Second Work of Grace) 25. THE ONCE MORE SHAKING AND PURIFICATION OF THE CHURCH

CHAPTER 19 
THE NEXT GREAT AWAKENING 
(Part 1 Confession of Sin) 
 
Deep Slumber 
 
Multitudes of Christians today are asleep to their own personal spiritual condition. They are content with their walk with him as if they were in no real need to be revived. Many point to the horrible sins of our nation and the Church, but never stop to see their own spiritual state. They are in a deep slumber. And when God begins to awaken the people, they will become keenly conscious of their lukewarm or even backslidden state. Some will fall on their faces before God and begin to confess their sins and apathy. They will forsake the paths of their own will and suddenly be consumed with glorifying God. They will morn the lost years while they sat back and watched the multitudes dropping down into hell. They will grieve their own worldliness that supplanted their former godliness. 
 
 
A person who has awakened out of his or her own spiritual sleep is in a different STATE OF MIND than the slumbering Christian. They are very sensitive to the conditions of the world around them. They become like Lot who was vexed from day to day with the unlawful deeds of wicked people. They find it difficult to RELAX while so much wickedness is going on around them. The words of the angels that visited Sodom seem to echo in their sub conscious minds over and over again, "Get up, get out of this place; for the LORD will destroy this city!" (Genesis 19:14 NKJV) They see others who just sit by as though the Church and nation were in great revival as being like Lots son in laws who thought the angels were joking. 
The First Waking Moments 
 
When the Spirit of God comes upon a person the first thing they will be conscious of is their own personal sin. They will see themselves as God sees them and will begin to mourn over their own condition. A sense of carelessness for their own reputation and dignity will sweep over them. They will begin to openly confess they have sinned to those that have been effected. They will take responsibility for their part and portion for the backslidden state of Gods people. They will begin to contact those whom they have wronged and reconcile with enemies. This is what happened to the people who heard John the Baptist preach. The people responded to his message by being baptized and confessing their sins (Matthew 3:6; Mark 1:5). This is brokeness. This is self-denial. This is genuine humility. This is what God requires. They knew that God does not accept it when people sin publicly and repent privately. They refuse to insult God with such behavior after so embarrassing Him. Such was the effect on the people that John Baptised that later in Acts there were still found people serving the Lord who had been baptized after Johns baptism. The Pharisees on the other hand saw no need to admit they had sinned or be baptized. No matter how Jesus showed them their sins they would not acknowledge them. Beloved there is more hope for a reprobate than people like that. The religious folk refused to humble themselves and cry out to God for forgiveness. They are too proud to confess they had sinned. They kept on as though they were right with God when all the while they were right on the brink of being judged in the worst way in their entire history. Sadly, even after the Temple was destroyed and the City of Jerusalem was renamed Aelia Capitolina, the proud Pharisees did not submit to God or acknowledge their sin. They simply hardened themselves and the nation in that unrepentance by establishing Rabbinic Judaism. Pride is the obstacle to repentance and revival. So long as you keep telling yourself that everyone else needs to repent and confess there will never be a move of God among this people. 
 
 
The Path to Humility 
 
Pride goeth before destruction and a haughty spirit before a fall (Proverbs 16:18). God resisteth the proud and giveth grace to the humble (James 4:6; I Peter 5:5). The scripture is filled with commandments to humble ourselves before the Lord. (James 4:10; I Peter 5:6). Many believe that this simply means to bow down or kneel and pray. It actually means to bring yourself low in your own eyes and in the eyes of others. It means to have a right perspective on your TRUE condition before God and men. It requires that you examine your own life in light of Gods word. It means to deny yourself. It means to cease concerning yourself for your own reputation. 
This is the opposite of what is promoted in our day. Many are jockeying for position in this worlds race to be the latest and greatest. They seek the praise of men more than the praise of God (John 12:43). Their whole life is built on what other people think about them. This one fact alone is a great obstacle to people genuinely selling out and following Christ. It is simply too great of a price to pay. They value the praise of men over the glory of God. Many refuse to allow Christ to live and reign in their life in any real and meaningful way. They profess that they know God but in works they deny him being abominable, disobedient, and to every good work reprobate (Titus 1:16). They draw near unto God with their mouth and honor Him with their lips, but their heart is far from Him. Christ said to deny yourself (Luke 9:23). But many have denied Christ through their disobedience. Through their evil deeds they deny Christ before men and He denies them before His heavenly Father (II Timothy 2:12). We must deny ourselves. Humility begins when you take yourself off the throne of your life and exalt Christ to His rightful place. Humility is when youre more concerned about embarrassing God than being embarrassed yourself. 
 
Confess and God Will Show Up 
 
Declension in the Christian religion does not come about because the Saints are guiltless. EVERYONE is guilty of something. Even Daniel the prophet confessed his sins. Here we read, While I was speaking and praying, confessing my sin and the sin of my people Israel and making my request to the LORD my God for his holy hill- while I was still in prayer, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about the time of the evening sacrifice. (Daniel 9:20-21 NIV) He was confessing his sin AND the sin of his people. But he had an excellent spirit. What kind of spirit do we have that need no confession? Similarly in Ezra 10 we find him in an awful state over his sin and the sin of the people. Again we read, Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. In Joel 1 and 2 the priest are told to weep between the porch and the altar. Weep for what? Their obedience? Nay, their gross disobedience and it was to start with the priests. In Nehemiahs day they really took this serious. Nehemiah chapter 9 begins saying, Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them. And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers. And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD their God. If you are ever going to get close to God you are going to have to acknowledge your transgressions. You may have kept all the commandments from your youth, but you are still in need of grace. The Pharisees saw themselves as needing no repentance before the Lord. Have you confessed your part and portion or responsibility for the spiritual state of our church, the Church, our city and nation? There will never be a genuine revival in our land until that starts happening on a wholesale level. God will simply say, Alright- have it your way! And the Church will watch itself be surrounded by an arrogant, militant paganism. More heads will be cut off and blood will run in our streets until fear grips the people. The Nation as a whole will tilt the scales a few degrees towards liberalism and it will be open season on the Church. Why? They will get what they deserve. The Lord will reward them according to their deeds. 
 
 
 
Confess and Live 
 
Declension comes when sin is in the camp. When the land needs to be healed sin has been its disease. The first step in ever seeing healing come to any person or church or nation is confession of sin. This implies recognition and admission of guilt. America did not reach the gutter because the Church was being the light of the world or the salt of the earth. If individuals are not being salt and light it is because they are sinning. All that live Godly in Christ Jesus will suffer persecution- and that persecution comes from the effects of our life on peoples hearts who refuse to turn to God. Why not just confess, repent, and live? 
Confess and Then Pray 
 
Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective (James 5:16 NIV) 
 
We have been willing to pray for one another, but who can say they confess to one another? The passage says confess and pray. The King James version translates the word as faults, likely because of the confusion caused by papal abuses in the Catholic church, but the Greek word hamartia (ham-ar-tee'-ah is the common word for sin (Nestle Aland). Matthew Henry comments on this passage saying, But the confession here required is that of Christians to one another, and not, as the papists would have it, to a priest. Where persons have injured one another, acts of injustice must be confessed to those against whom they have been committed. Where persons have tempted one another to sin or have consented in the same evil actions, there they ought mutually to blame themselves and excite each other to repentance. Where crimes are of a public nature, and have done any public mischief, there they ought to be more publicly confessed, so as may best reach to all who are concerned. And sometimes it may be well to confess our faults to some prudent minister or praying friend, that he may help us to plead with God for mercy and pardon. But then we are not to think that James puts us upon telling every thing that we are conscious is amiss in ourselves or in one another; but so far as confession is necessary to our reconciliation with such as are at variance with us, or for gaining information in any point of conscience and making our own spirits quiet and easy, so far we should be ready to confess our faults. (end of quote) Is it necessary to disclose the details of the sin? Not necessarily. General terms of acknowledgment of sin are what are required. It would be folly to disclose unnecessary details and perhaps incite others to sin or wreck havoc on innocent people; but general acknowledgment of sin is required. 
 
I Have Sinned Against the Lord 
 
In an atmosphere where people refuse to repent and acknowledge their sin- God is not present. Acknowledge your sin and shortcomings and God will show up. He is waiting. Who can say they are without some fault? So much of the Church and nation is in shambles. Surely someone has quilt. Will you repent and acknowledge before God your part and portion even as the prophets of old did? Maybe Jeremiah said it best when he penned these words, Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel. For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters. We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God. (Jeremiah 3:23-25) Does that describe us? Will we acknowledge our transgression? Will we go on doing what we do so well and refuse to turn to God? Why not just confess, repent, and live? Why should we perish?

CHAPTER 19 
THE NEXT GREAT AWAKENING 
(Part 1 Confession of Sin) 
 
Deep Slumber 
 
Multitudes of Christians today are asleep to their own personal spiritual condition. They are content with their walk with him as if they were in no real need to be revived. Many point to the horrible sins of our nation and the Church, but never stop to see their own spiritual state. They are in a deep slumber. And when God begins to awaken the people, they will become keenly conscious of their lukewarm or even backslidden state. Some will fall on their faces before God and begin to confess their sins and apathy. They will forsake the paths of their own will and suddenly be consumed with glorifying God. They will morn the lost years while they sat back and watched the multitudes dropping down into hell. They will grieve their own worldliness that supplanted their former godliness. 
 
 
A person who has awakened out of his or her own spiritual sleep is in a different STATE OF MIND than the slumbering Christian. They are very sensitive to the conditions of the world around them. They become like Lot who was vexed from day to day with the unlawful deeds of wicked people. They find it difficult to RELAX while so much wickedness is going on around them. The words of the angels that visited Sodom seem to echo in their sub conscious minds over and over again, "Get up, get out of this place; for the LORD will destroy this city!" (Genesis 19:14 NKJV) They see others who just sit by as though the Church and nation were in great revival as being like Lot’s son in laws who thought the angels were joking. 
The First Waking Moments 
 
When the Spirit of God comes upon a person the first thing they will be conscious of is their own personal sin. They will see themselves as God sees them and will begin to mourn over their own condition. A sense of carelessness for their own reputation and dignity will sweep over them. They will begin to openly confess they have sinned to those that have been effected. They will take responsibility for their part and portion for the backslidden state of God’s people. They will begin to contact those whom they have wronged and reconcile with enemies. This is what happened to the people who heard John the Baptist preach. The people responded to his message by being baptized and confessing their sins (Matthew 3:6; Mark 1:5). This is brokeness. This is self-denial. This is genuine humility. This is what God requires. They knew that God does not accept it when people sin publicly and repent privately. They refuse to insult God with such behavior after so embarrassing Him. Such was the effect on the people that John Baptised that later in Acts there were still found people serving the Lord who had been baptized after John’s baptism. The Pharisee’s on the other hand saw no need to admit they had sinned or be baptized. No matter how Jesus showed them their sins they would not acknowledge them. Beloved there is more hope for a reprobate than people like that. The religious folk refused to humble themselves and cry out to God for forgiveness. They are too proud to confess they had sinned. They kept on as though they were right with God when all the while they were right on the brink of being judged in the worst way in their entire history. Sadly, even after the Temple was destroyed and the City of Jerusalem was renamed Aelia Capitolina, the proud Pharisees did not submit to God or acknowledge their sin. They simply hardened themselves and the nation in that unrepentance by establishing Rabbinic Judaism. Pride is the obstacle to repentance and revival. So long as you keep telling yourself that everyone else needs to repent and confess there will never be a move of God among this people. 
 
 
The Path to Humility 
 
Pride goeth before destruction and a haughty spirit before a fall (Proverbs 16:18). God resisteth the proud and giveth grace to the humble (James 4:6; I Peter 5:5). The scripture is filled with commandments to humble ourselves before the Lord. (James 4:10; I Peter 5:6). Many believe that this simply means to bow down or kneel and pray. It actually means to bring yourself low in your own eyes and in the eyes of others. It means to have a right perspective on your TRUE condition before God and men. It requires that you examine your own life in light of God’s word. It means to deny yourself. It means to cease concerning yourself for your own reputation. 
This is the opposite of what is promoted in our day. Many are jockeying for position in this world’s race to be the latest and greatest. They seek the praise of men more than the praise of God (John 12:43). Their whole life is built on what other people think about them. This one fact alone is a great obstacle to people genuinely selling out and following Christ. It is simply too great of a price to pay. They value the praise of men over the glory of God. Many refuse to allow Christ to live and reign in their life in any real and meaningful way. They profess that they know God but in works they deny him being abominable, disobedient, and to every good work reprobate (Titus 1:16). They draw near unto God with their mouth and honor Him with their lips, but their heart is far from Him. Christ said to deny yourself (Luke 9:23). But many have denied Christ through their disobedience. Through their evil deeds they deny Christ before men and He denies them before His heavenly Father (II Timothy 2:12). We must deny ourselves. Humility begins when you take yourself off the throne of your life and exalt Christ to His rightful place. Humility is when you’re more concerned about embarrassing God than being embarrassed yourself. 
 
Confess and God Will Show Up 
 
Declension in the Christian religion does not come about because the Saints are guiltless. EVERYONE is guilty of something. Even Daniel the prophet confessed his sins. Here we read, “While I was speaking and praying, confessing my sin and the sin of my people Israel and making my request to the LORD my God for his holy hill- while I was still in prayer, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about the time of the evening sacrifice.” (Daniel 9:20-21 NIV) He was confessing his sin AND the sin of his people. But he had an excellent spirit. What kind of spirit do we have that need no confession? Similarly in Ezra 10 we find him in an awful state over his sin and the sin of the people. Again we read, “Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.” In Joel 1 and 2 the priest are told to weep between the porch and the altar. Weep for what? Their obedience? Nay, their gross disobedience and it was to start with the priests. In Nehemiah’s day they really took this serious. Nehemiah chapter 9 begins saying, “Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them. And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers. And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD their God.” If you are ever going to get close to God you are going to have to acknowledge your transgressions. You may have kept all the commandments from your youth, but you are still in need of grace. The Pharisee’s saw themselves as needing no repentance before the Lord. Have you confessed your part and portion or responsibility for the spiritual state of our church, the Church, our city and nation? There will never be a genuine revival in our land until that starts happening on a wholesale level. God will simply say, “Alright- have it your way!” And the Church will watch itself be surrounded by an arrogant, militant paganism. More heads will be cut off and blood will run in our streets until fear grips the people. The Nation as a whole will tilt the scales a few degrees towards liberalism and it will be open season on the Church. Why? They will get what they deserve. The Lord will reward them according to their deeds. 
 
 
 
Confess and Live 
 
Declension comes when sin is in the camp. When the land needs to be healed sin has been its disease. The first step in ever seeing healing come to any person or church or nation is confession of sin. This implies recognition and admission of guilt. America did not reach the gutter because the Church was being the light of the world or the salt of the earth. If individuals are not being salt and light it is because they are sinning. All that live Godly in Christ Jesus will suffer persecution- and that persecution comes from the effects of our life on peoples hearts who refuse to turn to God. Why not just confess, repent, and live? 
Confess and Then Pray 
 
Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective (James 5:16 NIV) 
 
We have been willing to pray for one another, but who can say they confess to one another? The passage says confess and pray. The King James version translates the word as “faults,” likely because of the confusion caused by papal abuses in the Catholic church, but the Greek word hamartia (ham-ar-tee'-ah is the common word for sin (Nestle Aland). Matthew Henry comments on this passage saying, “But the confession here required is that of Christians to one another, and not, as the papists would have it, to a priest. Where persons have injured one another, acts of injustice must be confessed to those against whom they have been committed. Where persons have tempted one another to sin or have consented in the same evil actions, there they ought mutually to blame themselves and excite each other to repentance. Where crimes are of a public nature, and have done any public mischief, there they ought to be more publicly confessed, so as may best reach to all who are concerned. And sometimes it may be well to confess our faults to some prudent minister or praying friend, that he may help us to plead with God for mercy and pardon. But then we are not to think that James puts us upon telling every thing that we are conscious is amiss in ourselves or in one another; but so far as confession is necessary to our reconciliation with such as are at variance with us, or for gaining information in any point of conscience and making our own spirits quiet and easy, so far we should be ready to confess our faults.” (end of quote) Is it necessary to disclose the details of the sin? Not necessarily. General terms of acknowledgment of sin are what are required. It would be folly to disclose unnecessary details and perhaps incite others to sin or wreck havoc on innocent people; but general acknowledgment of sin is required. 
 
I Have Sinned Against the Lord 
 
In an atmosphere where people refuse to repent and acknowledge their sin- God is not present. Acknowledge your sin and shortcomings and God will show up. He is waiting. Who can say they are without some fault? So much of the Church and nation is in shambles. Surely someone has quilt. Will you repent and acknowledge before God your part and portion even as the prophets of old did? Maybe Jeremiah said it best when he penned these words, “Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel. For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters. We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.” (Jeremiah 3:23-25) Does that describe us? Will we acknowledge our transgression? Will we go on doing what we do so well and refuse to turn to God? Why not just confess, repent, and live? Why should we perish?

CHAPTER 19 THE NEXT GREAT AWAKENING (Part 1 Confession of Sin) Deep Slumber Multitudes of Christians today are asleep to their own personal spiritual condition. They are content with their walk with him as if they were in no real need to be revived. Many point to the horrible sins of our nation and 

Joel 1:20

Tell your children

Of the Mercy of God.

Fast (3522) nesteuo

Bible Verses On Changed Heart

(Second Work of Grace) 25. THE ONCE MORE SHAKING AND PURIFICATION OF THE CHURCH

THE NEXT GREAT AWAKENING (Part 1)

Group of Brands