Matthew 12:7

Mat_12:7

I will have mercy, and not sacrifice.

Mercy, not sacrifice

When St. Spyridion was about eighty years old, it happened that a traveller came to visit him at one of those periods of the year when it was his custom to fast on alternate days. Seeing that the stranger was very tired, Spyridion told his daughter to wash his feet, and set meat before him. She replied, that as it was fast-time, there was neither bread nor meat ready. On which Spyridion, having prayed and asked forgiveness, desired her to cook some salt pork there chanced to be in the house. When it was prepared, he sat down at table with the stranger, partook of the meat, and told him to follow his example. But the stranger declined, saying he was a Christian, and ought not to eat meat during the great fast. Spyridion answered, It is for that very reason you ought not to refuse to partake of the food; unto the pure all things are pure.

The earthly subservient to the heavenly

Rabbi Tanchum was once asked if it were lawful to extinguish a candle on the Sabbath, when it inconvenienced a sick man. Said he, A candle is an earthly light, mans soul a heavenly light. Is it not better to extinguish an earthly than a heavenly light? (Talmud.)

Obedience has not merely to do with the easy part of religion

They pick and choose out the easiest part in religion, and lay out all their zeal there, but let other things go: in some duties that are of easy digestion, and nourish their disease rather than cure their soul, none so zealous as they, none so partial as they. Now, a partial zeal for small things, with a plain neglect of the rest, is direct pharisaism; all for sacrifice, nothing for mercy. Therefore every one of us should take heed of halving and dividing with God: if we make conscience of piety, let us also make conscience of justice; if of justice, let us also make conscience of mercy. It is harder to renounce one sin wherein we delight, than a greater which we do not equally affect. A man is wedded to some special lusts, and is loth to hear of a divorce from them. We have our tender and sore places in the conscience, which we are loth should be touched. But if we be sincere with God we will keep ourselves from all, even from our own iniquity (Psa_18:23). (T. Manton.)

Morals before rituals. (T. Manton. )

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 12:7-8. But if ye had known what that meaneth — If ye had known the intent of that scripture, Hos 6:6, I will have mercy, &c. — That is, I always prefer acts of mercy before matters of positive institution, when in any instance they interfere with each other; and even before all ceremonial institutions whatever; because these being only means of religion, are suspended, of course, if circumstances occur wherein they clash with love, which is the end of it: ye would not have condemned the guiltless — As you have now done, merely for rubbing out a handful of corn to refresh themselves in my service. For the Son of man is Lord even of the sabbath day — The law enjoining the observation of every seventh day as a day of holy rest, as all other laws, is in my power, and may be altered, enforced, or dispensed with, as I see good. My disciples, therefore, are guiltless, were it only on this account, that they act by my authority, and attend on me in my ministry, as the priests attended on God in the temple. This expression, is Lord even of the sabbath, evidently implies, that the sabbath was an institution of great and distinguished importance. It may, perhaps, also refer to that signal act of authority which Christ afterward exerted over it, in changing it from the seventh to the first day of the week. If we suppose here a transposition of the seventh and eighth verses, then the eighth verse is a proof of the sixth.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12:7 The Pharisees’ view of the Sabbath was unscriptural since it broke the deeper principle of mercy.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 12:7. Ἐγνώκειτε, ye would have known) The pluperfect tense.—ἔλεον, mercy) See ch. Mat 9:13. The disciples accorded mercy to themselves,[552] and the Pharisees had violated it by their rash judgment.—θυσίαν, sacrifice) More sacred than the Sabbath. See Mat 12:5.—οὐκ ἄν κατεδικάσατε, ye would not have condemned) Rashly, quickly, cruelly.[553] By this argument an answer would have been given, if any one had doubted whether it were lawful to pluck the ears before the Passover.

[552] Imitating David in this respect.—V. g.

[553] By indulgence in condemning thoughts, one often falls into sin himself unawares, whilst he is arraigning another as guilty of sin.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_12:7. After this defence of His disciples, He shows the Pharisees that in judging them as they had done they were animated by a perverse disposition. He shows how they were destitute of the compassionate love which God requires in Hos_6:6, while their thoughts were exclusively directed to sacrifice and ceremonial religion generally. From want of ἔλεος, which would have disposed them to regard the conduct of the hungry ones in a totally different light, they, i.e. those ceremonialists, had condemned the disciples. See, besides, note on Mat_9:13.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 12:7 . he principle of human need stated in terms of a favourite prophetic oracle (Mat 9:13 ). εἰ δὲ ἐγνώκειτε … οὐκ ἂν κατεδικάσατε : the form of expression, a past indicative in protasis, with a past indicative with ἂν in apodosis, implies that the supposition is contrary to fact (Burton, N. T. Moods and Tenses, § 248). The Pharisees did not know what the oracle meant; hence on a previous occasion Jesus bade them go and learn (Mat 9:13 ). If their pedantry blinded them to distinctions of higher and lower in institutions, or rather made them reckon the least the greatest command, minutiæ testing obedience, it still more deadened their hearts to the claims of mercy and humanity. Of course this idolatry went on from bad to worse. For the Jews of a later, templeless time, the law was greater than the temple (Holtz., in H.C., quoting Weber). ἀναιτίους : doubly guiltless: as David was through imperious hunger, as the priests were when subordinating Sabbath, to temple, requirements.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Hos. 6:6-7; Matt. 9:13

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

But if ye had known what this meaneth, I will have mercy, and not sacrifice-- (Hos 6:6; Mic 6:6-8, &c.). See on Mat 9:13.

ye would not have condemned the guiltless--that is, Had ye understood the great principle of all religion, which the Scripture everywhere recognizes--that ceremonial observances must give way before moral duties, and particularly the necessities of nature--ye would have refrained from these captious complaints against men who in this matter are blameless. But our Lord added a specific application of this great principle to the law of the sabbath, preserved only in Mark: "And he said unto them, the sabbath was made for man, and not man for the sabbath" (Mar 2:27). A glorious and far-reaching maxim, alike for the permanent establishment of the sabbath and the true freedom of its observance.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. I will have mercy, &c.] See this explained, Mt 9:13. There are four ways in which positive laws may cease to oblige.

First, by the natural law of necessity.

Secondly, by a particular law, which is superior.

Thirdly, by the law of charity and mercy.

Fourthly, by the dispensation and authority of the Lawgiver.

These cases are all exemplified from Mt 12:4-8.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) I will have mercy, and not sacrifice.—Yet a third argument follows from the Old Testament (Hos_6:6). The teachers or interpreters of the Law had failed to catch the meaning of the simplest utterances of the prophets. “Mercy and not sacrifice,” moral and not positive duties, these made up the true life of religion, and were alone acceptable to God. It was because they had inverted the right relation of the two that they had, in this instance, condemned those whom our Lord now declares to have been in this respect absolutely guiltless.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. I will have mercy, and not sacrifice] Quoted a second time, see ch. Mat_9:13. There is something more binding than the Law, and that is the principle which underlies the Law. The Law rightly understood is the expression of God’s love to man. That love allowed the act of David, and the labour of the priests. “Shall it not permit My disciples to satisfy their hunger?”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But if ye had known what this meaneth, The passage of Scripture in Hos 6:6

I will have mercy, and not sacrifice; of the sense of which, see Gill on Mat 9:13.

ye would not have condemned the guiltless. Our Lord taxes the Pharisees both with ignorance of the Scriptures, in which they pretended to be very knowing, and took upon them to be the interpreters of; and with inhumanity, for condemning innocent persons, the apostles, for rubbing a few ears of corn, for the refreshment of nature; which they would never have done, had they understood the word, and will of God; who prefers acts of humanity, compassion, and mercy, to the observance of rites and ceremonies; or had they the common affections of human nature, and those bowels of compassion which one man ought to show to another.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

Ver. 7. But if ye had known] And it was a foul shame for them not to know. "Who is blind as my servant?" &c., Isa 42:19. Varro justly upbraided the Roman priests, that there were many matters in their own rites and religions that they understand not. {a} What kind of men they were, Cicero (2, de Finib.) gives us to know in these words of his, Ut maiores nostri Cincinnatum illum ab aratro abduxerunt, ut Dictator esset, sic vos de Pelasgis omnibus colligitis bonos illos quidem viros, sed certe non pereruditos, good honest men, but not guilty of much learning.

I will have mercy, and not sacrifice] q.d. I prefer the marrow and pith of the second table before the ceremony and surface of the first. {See Trapp on "Mat 9:14"}

Ye would not have condemned the guiltless] Ignorance is the mother of misprision: the wisdom from above is without judging, Jas 3:17. And as any man is more wise, he is more sparing of his censures. Zanchy wonders that Lutherans, who profess to eat Christ corporally, should censure so bitterly. {b}

{a} Aug. Civit. Dei, iv, 1.

{b} Mirabar qui fieret, ut hoc hominum genus qui corpus Christi tam mitis modesti atque humani oraliter comedunt, &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Mercy, and not sacrifice. (Osee vi. 6.) The meaning of this is, if you then approve of the mercy of the high priest, who refreshed the famished fugitive David, why do you condemn my disciples? (St. Jerome)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Neither Mark nor Luke have this argument. Our Lord yet goeth on taxing these great doctors of ignorance. The text he quotes is Hos 6:6; we met with it before quoted by our Saviour, Mat 9:13. The meaning is, that God prefers mercy before sacrifice. Where two laws in respect of some circumstance seem to clash one with another, so as we cannot obey both, our obedience is due to that which is the more excellent law. Now, saith our Saviour, the law of mercy is the more excellent law; God prefers it before sacrifice; which had you well considered, you would never have accused my disciples, who in this point are guiltless.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. I will have — I require of men the performance of mercy. And not sacrifice — Not sacrifice, or ceremonial performances, as a substitute for the performance of moral duties. It is useless to profess to be a pious man, without being an honest, just, and good man.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Matthew only. But if ye had known what this meaneth, I wilt have mercy, and not sacrifice, ye would not have condemned the guiltless. (on the quotation, see Mat_9:13, note) Had you learned the simple Bible truth that God places the exercise of your moral faculties, particularly those of kindness, above merely external observances, you would not have committed this sin of taking up the position of wrong judges. He traces their error up to its true source, ignorance of the first principles of religion, ignorance of what God really desires. Condemned. Formally and officially (katadikazw). The guiltless. As were the very priests (ver. 5).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I will have mercy and not sacrifice - That is, when they interfere with each other, I always prefer acts of mercy, before matters of positive institution: yea, before all ceremonial institutions whatever; because these being only means of religion, are suspended of course, if circumstances occur, wherein they clash with love, which is the end of it. Matt. ix, 13.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Learn hence, That the law of mercy is much more excellent than the law of ceremonies; and where both cannot be observed, the less must give place to the greater. God never intended that the ceremonies of his service in the first table, should hinder works of mercy prescribed in the second table. All God’s commands are for man’s good. Where both cannot be obeyed, he will have the moral duty performed, and the ceremonial service omitted: he will have mercy and not sacrifice: that is, he will have mercy rather than sacrifice, where both cannot be had.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

7. But if ye had known what this meaneth. They ought to have known, for they professed to be interpreters of the law. I will have mercy, and not sacrifice. The argument is, that mercy toward these hungering disciples was more acceptable to God than sacrifices at the altar; though sacrifice was the crown of the Jewish rites. The quotation is from Hosea 6:6, and is also quoted in Matt. 9:13. It shows that all our forms, rites and ceremonies are worthless before God unless we have kind and merciful hearts.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus continues to respond to the Pharisees.

General Information:

In verse 7, Jesus quotes the prophet Hosea to rebuke the Pharisees.

If you had known what this meant, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless

Here Jesus quotes scripture. AT: "The prophet Hosea wrote this long ago: 'I desire mercy and not sacrifice.' If you had understood what this meant, you would not have condemned the guiltless" (See: Assumed Knowledge and Implicit Information)

I desire mercy and not sacrifice

In the law of Moses, God did command the Israelites to offer sacrifices. This means God considers mercy more important than the sacrifices.

I desire

The pronoun "I" refers to God.

the guiltless

This can be translated as an adjective. AT: "those who are not guilty" (See: Nominal Adjectives)

Son of Man

Jesus is referring to himself. (See: First, Second, or Third Person)

is Lord of the Sabbath

"rules over the Sabbath" or "makes the laws about what people can do on the Sabbath"

translationWords

mercy

sacrifice

condemn

Son of Man

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7. ἔλεος for ἔλεον; in these instances the textus receptus represents an unauthorised change to an easier construction or a more usual grammatical form.

7. εἰ δὲ ἐγνώκειτε. This form of the conditional sentence implies that the action of the protasis did not take place. The Pharisees did not recognise the true meaning of the prophet.

Ἔλεος θέλω καὶ οὐ θυσίαν. Quoted a second time, see ch. Mat 9:13. There is something more binding than the Law, and that is the principle which underlies the Law. The law rightly understood is the expression of God’s love to man. That love allowed the act of David, and the labour of the priests; ‘Shall it not permit my disciples to satisfy their hunger?’

The MSS. vary between ἔλεος and ἔλεον. In the classics ἔλεος is always masc., in Hellenistic Greek generally neuter, similar instances are πλοῦτος neut. 2Co 8:2; Php 4:19 alibi, and ζῆλος neut. Php 3:6 (Lachmann and Tischendorf).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7.] The law of this new Temple-service is the law of charity and love:—mercy and not sacrifice, see ch. 9:13:—all for man’s sake and man’s good;—and if their hearts had been ready to receive our Lord, and to take on them this service, they would not have condemned the guiltless.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(L) 7. But if you had known what is “Mercy I wish, and not sacrifice,” ye would not have condemned the guiltless.] See on 9:13. The words are of the nature of a parenthesis. The γάρ of the next verse continues the thought of v. 6.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.