Dispensation of the Mosaic Law. Part 59. Doctrine of Compassion.


March 17, 2017

Grace Bible Church
Pastor-Teacher
Robert R. McLaughlin
Friday, March 17, 2017 

In NUM 12:13, we have been noting the doctrine of compassion because of the compassion Moses had when we read

And Moses cried out to the Lord, saying, “O God, heal her, I pray!”
Being compassionate does not mean leaving the majority to be compassionate toward one who has fallen away.

The Lord is not saying to leave the 99 and choose the one over the 99, but He is saying that the reason why He leaves the 99 to restore the one that is lost is that the 99 need no repentance.

The point being is that if a person is not doing what he or she has committed to do, they are not in need of compassion but correction.

2TI 3:16-17, All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work.

ECC 9:10 Whatever your hand finds to do, verily, do it with all your might;

ECC 5:4 When you make a vow to God, do not be late in paying it, for He takes no delight in fools. Pay what you vow!

PRO 3:6 In all your ways acknowledge Him, And He will make your paths straight.

1CO 10:31 Whether, then, you eat or drink or whatever you do, do all to the glory of God.

They thought that their little system of self-righteousness made God in debt to them.

The tax‑collector was a Roman aristocrat, but considered by the Jews to be the lowest of all social rank at the time of writing.

In passages like Mat 9:10 it is related that our Lord associated with publicans or tax-collectors and “sinners” or prostitutes.

One of the fantastic manifestations of compassion is the principle of acceptance.

The tax-collectors and prostitutes kept coming to listen to our Lord because of their positive volition to the gospel, Luk 15:1.

Luk 18:11, the arrogant Pharisee followed the Roman tax-collector into the temple in order to criticize him.

“The sinner” has a definite article in front of it which means that this man, the tax collector really understood his need for mercy and compassion from the Lord.

He merely asked God for forgiveness because he recognized that he was a true sinner in need of mercy and compassion.

Many today think they are able to discern Satan’s policy of evil and God’s policy of grace.

The majority of believers cannot distinguish between divine good and human good and evil.

The Pharisee was a Jew and a religious leader who believed in salvation by works and spirituality by works.

This tax-collector understood by the observation of the various Levitical sacrifices exactly who and what Christ was.

Aor-pass-part of histemi which is statheis means to take a stand, and in the passive voice it means that something caused the Pharisee to take a stand, and as we will see……he believed it was his good works.

In this passage it means taking up his position ostentatiously in a static and upright position of perfect security and self-satisfaction.

This time we have the per-act-part of histemi which is hestos and in the perfect tense it means that this was always his attitude to stand in a position of humility before God.

The Pharisee used 29 words in his prayer to the publican’s six.

The length of your prayers or how long you pray is not a reflection of your spirituality.
Luk 18:11…….”I” thank thee that “I” am not like other people: Luk 18:12 ‘”I” fast twice a week; “I” pay tithes of all that “I” get.’

This was a prayer of self-congratulation, and full of “self-righteousness.”

1. That he was not created a Gentile. 2. That he was not a plebeian (pli-bey-en), an ordinary Roman citizen. 3. That he was not born a woman.

In his arrogance, he created a role model out of himself.

The law required only one fast in a year, that on the great day of atonement, (Lev 16:29; Num 29:7).

This supposedly devout Jew fasted every Monday and Thursday during the weeks between the Passover and Pentecost, and again between the feast of Tabernacles and that of the dedication of the temple.

The Law only required the Israelite to tithe on his gains, his annual increase, not on all his possessions (Deu 14:22; Lev 27:30).

One of the terrible realities suggested by the Pharisee’s attitude and prayer is that a man’s religion, legalism, and self-righteous arrogance will be his ruin.
“be merciful” is the aor-pass-imp of the verb ‎hilaskomai (hil-as’-kom-ahee); to make peace, to be merciful, to make reconciliation for.

In ancient Rome the beating of the breast was a sign that one recognized his guilt and failure and that he was a sinner.

In this passage, “to be humble” means not approaching God with any form of human works for salvation or restoration to fellowship.

The publican went home divinely justified. And being self-condemned, he received a righteousness apart from works and went home with the joy of sins forgiven (Rom 3:24,25; 4:5-6; 5:9).

Blind arrogance concludes that the plan of God succeeds or fails on the basis of how you function, rather than on the basis of grace.

Self‑righteous arrogance is the motivation, while legalism is the function which comes from that motivation.

Ultimately the Lord desires restoration not destruction.

The Pharisee proudly listed his qualities before the Lord, while the publican simply asked God for mercy and compassion.

In Matthew 9:36-39, Here our Lord looked upon the crowds of people.

In MAT 14:14 And when He went ashore, He saw a great multitude, and felt compassion for them, and healed their sick.

The compassion of God cannot deny the needy their portion.

The type of ministry that makes a difference in people’s lives is one that expresses God’s love.
Spirituality is not measured by how well someone exposes another in his sin, but by how well he restores his fellow believer.

When the Holy Spirit through the Word of God make’s the compassion and mercy of God real to a Christian, he will not be passive.

In Luk 10:33-36, there is the parable of the Good Samaritan.

Those who have made mistakes will be changed, not by judgment or condemnation, but through the love of God expressed in compassion.

The compassionate believer considers every need equally important. He is available to be all things to all people, 1CO 9:22.

1CO 9:22 To the weak I became weak, that I might win the weak; I have become all things to all men, that I may by all means save some.

Count­ing every opportunity to minister as sacred, a person who operates in compassion serves in faith, showing patience toward all men, 1TH 5:14.

1TH 5:14 And we urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with all men.

1PE 3:8 To sum up, let all be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit;

1PE 3:9 not returning evil for evil, or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.