Matthew 9:13

Mat_9:13

I will have mercy and not sacrifice.

Mercy preferred to sacrificed

God prefers it.

I. Because it indicates more clearly mans relation to Himself. Cannot judge of mans character by outward ordinances, but when he straggles against sin.

II. Because it is more serviceable to our neighbours, Religious exercises may do us good, a pure life useful to others as well.

III. Because it brings the greatest happiness to us. (Seeds and Saplings.)

Instituted religion not intended to undermine natural

I. That natural religion is life foundation of all instituted and revealed religion. Our Lord owns that which the Pharisees objected, but purified it-

1. By telling them that it was allowed to a physician no converse with the sick in order to their cure.

2. By endeavouring to convince them of the true nature of religion, and of the order of the several duties thereby required.

Natural and moral duties more obligatory than ritual and positive; showing mercy is a prime instance of these moral duties - sacrifice is an instance of positive and ritual observances.

1. That the Jewish Scriptures everywhere speaks of these as the main duties the Jewish religion.

2. That no instituted service of God, no positive part of religion, was ever acceptable to Him, when these were neglected Isa_1:11; Jer_7:1; Jer_7:5).

3. The great design of the Christian religion is to restore and reinforce the practice of the natural law (Tit_2:11-12; Jam_1:27).

II. That no revealed religion was ever destined to take away the obligation of natural duties, but to establish them.

1. That all revealed religion calls men to the practice of natural duties.

2. The most perfect revelation that ever God made, furnishes helps for the performance of moral duties.

3. The positive rites of revealed religion are shown to be subordinate to them. (J. Tillotson, D. D.)

The Saviours tenderness

It is a characteristic of all false religions to make more of the outward sacrifices we could offer to God than of the infinite mercy He is willing to show to us.

I. The tenderness of the Saviours character.

1. In connection with what has been revealed to us concerning His mission and life and work. This harmonizes with all the prophetic intimations given of His character. The tenderness of His character has accompanied Him to heaven, a permanent condition of His nature.

II. View this compassionate attribute of our Lord in its bearing in some of the experiences of the christian life.

1. How should we be comforted by it under our early convictions of sin, and doubts of the Divine forgiveness.

2. It should be comforting under the weakness of our failing hearts, when it is hard to grasp the promise, and faith is uncertain.

3. As it bears upon our slow progress in the Divine life, and fluctuations of religious feeling.

4. In adversity and temptation the Christian has a strong refuge in Christs tenderness.

5. In death he feels the Saviours tenderness. (D. Moore, M. A.)

The religion of tenderness

A domestic illustration of this principle occurs to me. Suppose that when a father is engaged in earnest prayer for the salvation of the world, there rings through the house the cry of one of his children in pain, perhaps in danger, will he be doing ]fight to spring to his feet and go to the little ones help? Certainly he will. Let it be remembered that God is a Father, and there will be no two thoughts about that. And, as for the prayer for the worlds salvation, God can and will open His ear when you go again to speak to Him, and the salvation of mankind will be none the farther off, but somewhat nearer, because you succoured your little one. I will put it from the childs point of view. What do you think would be his conception of God if he knew that God would not allow his father to come and help him when he was in trouble? I will put it, so to say, from Gods point of view. What would He think of those who supposed Him to be indifferent to a childs cry? (J. P. Gledstone.)

I came not to call the righteous.-

The main object of Christs ministry, to call sinners to repentance

1. He calls sinners by making appeals to the conscience.

2. By preaching an all-sufficient atonement for sin.

3. By means of an offer of reconciliation.

4. By raising in their minds hopes of future glory. (R. Burgess, B. D.)

Christ not for the self-righteous

A young man was recommended to Diogenes for a pupil; and his friends, thinking to give Diogenes a good impression concerning his intending disciple, were very lavish in his praises. Is it so? said the old philosopher; if the youth is so well accomplished to my hands, and his good qualities are already so many, he has no need of my tuition. As little are self-righteous people fit for Christ. (Toplady.)

Christ for the needy

Suppose a man of learning, in company with two persons: the one really ignorant, but highly conceited of his knowledge, and consequently unteachable; the other ignorant too, but sensible of it, and therefore desirous of instruction. Suppose he should turn from the self-conceited creature, and carry on conversation with the other, who was likely to profit by it: and suppose the former should resent it, and say, If he were indeed a scholar, as he pretends to be, he would not be fond of the society of such an ignorant dunce, but would rather choose me for a companion. How properly might a teacher reply, Oh, you are a wise man, and have no need of instruction-but this poor ignorant creature is sensible of his want of instruction, and therefore, it is most fit I should converse with him. Such a reply has a peculiar pungency and mortifying force in it, and such Jesus used in the case before us. (President Davies.)

The sinner awakened

Suppose some of you, who have come here to-day vigorous and healthy, should suddenly discover the spots of a plague broken out all over you, how it would strike you with surprise and horror! Such is the surprise and horror of the awakened sinner, thus he is alarmed and amazed. (President Davies.)

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

9:13 I want you to show mercy, not offer sacrifices: God’s desire is applied to the question of table fellowship with sinners; Jesus’ mercy in eating with sinners contrasts with the Pharisees’ separation from sinners (symbolized as sacrifices). • Jesus revealed the true spiritual condition of the Pharisees, who think they are righteous; they failed to recognize that they were in fact unrighteous and in need of the Messiah’s salvation. See 7:1-5; 8:11-12; 19:30; 20:16; 21:43.

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

Mat 9:13. Πορέυθεντες, having gone) sc. into the synagogue, where you may refer to Hosea [sc. Mat 6:6.] Our Lord often said to those who were not His own,[409] πορεύου,” “depart,” see Joh 8:11. His style of quoting the Scriptures is full of suitableness and majesty, and different from that of the apostles; for He does it in such a manner as not Himself to rest upon, but to convince His hearers by their authority; and He employs it more towards His adversaries than towards the disciples who believed on Him.—μάθετε, learn ye) ye who think that ye are already consummate teachers.—ἔλεον θέλω, I will have mercy) A few read with the LXX. in Hos 6:6, with whom the other words in this passage agree, ἔλεον θέλω.[410] The LXX. more commonly use ΤῸ ἜΛΕΟς in the neuter, as in Hos 6:4. Sometimes, however, Ὁ ἜΛΕΟς, like the ancient Greeks. Isa 60:10; Isa 63:7; Dan 1:9; Dan 9:20; Psa 101:1; 1Ma 2:57; 1Ma 3:44; and especially in the minor prophets, Jon 2:9; Mic 6:8 (which passage is also parallel with the evangelist), Ibid. Mat 7:20; Zec 7:9; Hos 12:6. Thus Ὁ ἜΛΕΟς occurs in the present passage, in Mat 12:7; Mat 23:23; Tit 3:5; Heb 4:16; but ΤΌ ἜΛΕΟς occurs frequently in St Luke, St Paul, St James, St Peter, St John, and St Jude; and in Mic 7:18, the LXX., have ΘΕΛΗΤῊς ἘΛΈΟΥς ἘΣΤῚΝ, He is a willer of mercy. We have here an axiom of interpretation, nay, the sum total of that part of theology which treats of cases of conscience. On mercy, cf. ch. Mat 23:23. The word θυσίαν, sacrifice (victimam), is put synecdochically.[411] It is an act of mercy to eat with sinners for their spiritual profit.[412]—ἦλθον, I have come) sc. from heaven.—καλέσαι, to call) Such is the mission, such the authority of Christ.—ἁμαρτωλοὺς, sinners) The word is purposely and emphatically repeated by our Lord. Cf. Mat 9:11.

[409] In the original “Alieniores,”—an expression which is used several times by Bengel in the course of this gospel, and which it is easier to understand than to translate.—(I. B.)

[410] So BC corrected later, D. This is the Hellenistic form, as τὸ πλοῦτος, τὸ ζῆλος found in LXX. and oldest MSS. of N. T. for ὁ πλοῦτος, ὁ ζῆλος. Rec. Text has ἔλεον, the classic form.—ED.

[411] A part for the whole of positive performances.—ED.

[412] So far ought you to be from despising repentance; for repentance is in fact the curing of the soul.—V. g.

Καὶ οὐ θυσίαν) This is one portion of the rigorous observance of those things, which are contained in the Law.—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_9:13. After having justified His holding intercourse with publicans and sinners, Jesus with the δέ proceeds to tell the Pharisees what they would have to do in order to their receiving His invitation to be healed: but go and learn what is meant by that saying of the Scripture (Hos_6:6, LXX.), I will have mercy and not sacrifice. You must understand that first of all, if you are to be of the number of those who are to be invited to enter the Messiahs kingdom: for I am not come to call righteous, but sinners (1Ti_1:15). Through that quotation from the Scripture (mentioned only by Matthew here and Mat_12:7), it is intended to make the Pharisees understand how much they too were sinners. According to others, Jesus wishes to justify His conduct, inasmuch as the exhibition of love and mercy constitutes the Messiahs highest duty (Ewald, Bleek). This, however, is less probable, owing to the πορευθέντες with which He dismisses them from His presence, the analogy of Mat_12:7, and the very apt allusion in οὐ θυσίαν to the Pharisees with their legal pride.

πορευθ. μάθετε] corresponds to the Rabbinical form צא ולמד, which is used in sending one away, with a view to fuller reflection upon some matter or other, or with a view to being first of all instructed regarding it; see Schoettgen.

γάρ] assigns the reason for the πορευθέντες μάθετε, through which μανθάνειν they are first to be rendered capable of receiving the invitation to participate in the blessings of the kingdom. This invitation is uniformly expressed by the absolute καλεῖν.

The masculine ἔλεος is the classical form; the neuter, which rarely occurs in Greek authors (Isocr. 18, p. 378; Diod. iii. 18), is the prevailing form in the LXX., Apocrypha, and the New Testament, although the manuscripts show considerable fluctuation. In the present instance, the neuter, though possessing the authority of B C* D א (like Mat_12:7), was naturally adopted from the LXX.

καὶ οὐ θυς.] The negative is absolute, in accordance with the idea aut … aut. God does not desire sacrifice instead of mercy, but mercy instead of sacrifice. The latter is an accessory (Calvin), in which everything depends on the right disposition, which is what God desires.

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 9:13 . πορευθέντες μάθετε : a common expression among the Rabbis, but they never sent men to learn the particular lesson that God prefers mercy to sacrifice. καὶ οὐ , does not imply that sacrifice is of no account. ἔλεος ( ἔλεον in T. R., a correction by the scribes), accusative neuter. Masculine nouns of 2nd declension are often neuter 3rd in N. T. and Sept [57] ἦλθον : Jesus speaks as one having a mission. ἁμαρτωλούς : and it is to the sinful, in pursuance of the principle embodied in the prophetic oracle a mission of mercy. The words ἰσχύοντες , Mat 9:12 , and δικαίους , Mat 9:13 , naturally suggest the Pharisees as the class meant. Weiss, always nervously afraid of allegorising in connection with parabolic utterances, protests, contending that it is indifferent to the sense of the parable whether there be any “whole” or righteous. But the point is blunted if there be no allusion. καλέσαι here has the sense of calling to a feast.

[57] Septuagint.

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

Hos. 6:6; Matt. 12:7

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

But go ye and learn what that meaneth-- (Hos 6:6),

I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.

for I am not come to call the righteous, but sinners to repentance--The italicized words are of doubtful authority here, and more than doubtful authority in Mar 2:17; but in Luk 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."

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 13. I will have mercy, and not sacrifice] Quoted from 1Sa 15:22. These are remarkable words. We may understand them as implying,

1st. That God prefers an act of mercy, shown to the necessitous, to any act of religious worship to which the person might be called at that time. Both are good; but the former is the greater good, and should be done in preference to the other.

2dly. That the whole sacrificial system was intended only to point out the infinite mercy of God to fallen man, in his redemption by the blood of the new covenant. And

3dly. That we should not rest in the sacrifices, but look for the mercy and salvation prefigured by them. This saying was nervously translated by our ancestors, [---------Anglo-Saxon----------], I will mild-heartedness, and not sacrifice.

Go ye and learn] צא ולמד tse velimmed, a form of speech in frequent use among the rabbins, when they referred to any fact or example in the Sacred Writings. Nothing tends more to humble pretenders to devotion than to show them that they understand neither Scripture nor religion, when, relying on external performances, they neglect love to God and man, which is the very soul and substance of true religion. True holiness has ever consisted in faith working by love.

I am not come to call the righteous, but sinners] Most of the common editions add, εις μετανοιαν, unto repentance; but this is omitted in the Codex Vatic. and Bezae, sixteen others, both the Syriac, both the Persic, Ethiop. Armen. Gothic, Anglo-Saxon, all the Itala except three, the Vulgate, Clemens Roman, Origen, Basil, Jerome, Augustin, Ambrose, and Barnabas. The omission is approved by Mill and Bengel. Griesbach leaves it out of the text.

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

(13) Go ye and learn.—The words of Hos_6:6—cited once again by our Lord in reference to the Sabbath (Mat_12:7)—asserted the superiority of ethical to ceremonial law. To have withdrawn from contact with sinners would have been a formal “sacrifice,” such as Pharisees delighted to offer, and from which they took their very name; but the claims or “mercy” were higher, and bade Him mingle with them. It was the very purpose of His coming, not to call “righteous men” (again with studied reference to their own estimate of themselves), but “sinners,” and to call them, not to continue as they were, but, as St. Luke adds (the words are wanting in the best MSS. here and also in St. Mark), “to repentance.” We may, perhaps, infer further, that when the scribes were told to consider what the prophet’s words meant, there was also some reference to the context of those words. They would find their own likeness in the words, “Your goodness is as a morning cloud; . . . they . . . have transgressed the covenant; there have they dealt treacherously against me” (Hos_6:4; Hos_6:7).

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

13. I will have mercy] i. e. I desire mercy. I require mercy rather than sacrifice, Hos_6:6. It is a protest by the prophet against the unloving, insincere formalist of his day. It is closely parallel to our Lord’s injunction, ch. Mat_5:23-24. Sacrifice without mercy is no acceptable sacrifice. To love sinners is a better fulfilling of the law than to stand aloof from them. See note ch. Mat_12:7, where our Lord again quotes these words.

The words “to repentance” are omitted in the leading MSS.

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.

Then came to him the disciples of John,.... Of John the Baptist, to whom they had addicted themselves, and by whom they abode: though their master was in prison, and the Messiah was known to be come, yet still they were attached to John, and particularly imitated him in the austerities of his life. These, either hearing of the great entertainment made at Matthew's house for Christ, and his disciples, at which they were offended; or else being moved, and set on by the Pharisees, with whom they were agreed in the business of fasting, came to Christ where he was, and put this question to him,

saying, why do we, and the Pharisees, fast oft, but thy disciples fast not? Not that they wanted to know the reason why they and the Pharisees fasted; that they could account for themselves, but why Christ's disciples did not: and this is said not so much by way of inquiry, as reproof; and their sense is; that Christ's disciples ought to fast, as well as they and the Pharisees, and not eat, and drink, and feast in the manner they did. The fastings here referred to are not the public fasts enjoined by the law of Moses, or in any writings of the Old Testament; but private fasts, which were enjoined by John to his disciples, and by the Pharisees to their's; or which were, according to the traditions of the elders, or of their own appointing, and which were very "often" indeed: for besides their fasting twice a week, on Monday and Thursday, Luk 18:12 they had a multitude of fasts upon divers occasions, particularly for rain (c). If the 17th of Marchesvan, or October, came, and there was no rain, private persons kept three days of fasting, viz. Monday, Thursday, and Monday again: and if the month of Cisleu, or November, came, and there was no rain, then the sanhedrim appointed three fast days, which were on the same days as before, for the congregation; and if still there was no rain came, they added three more; and if yet there were none, they enjoined seven more, in all thirteen, which R. Acha and R. Barachiah kept themselves (d). Fasts were kept also on account of many other evils, as pestilence, famine, war, sieges, inundations, or any other calamity; sometimes for trifling things, as for dreams (e), that they might have good ones, or know how to interpret them, or avoid any ill omen by them; and it is almost incredible what frequent fastings some of the Rabbins exercised themselves with, on very insignificant occasions. They (f) say,

"R. Jose , "fasted fourscore fasts" to see R. Chiyah Rubba; at last he saw, and his hands trembled, and his eyes grew dim: --R. Simeon Ben Lakish , "fasted three hundred fastings" to see R. Chiyah Rubba, and did not see him.''

Elsewhere it is said, that R. Ase fasted "thirty days" to see the same person, and saw him not (g). Again (h),

"R. Jonathan fasted every eve of the new year, R. Abin fasted every eve of the feast of tabernacles, R. Zeura fasted "three hundred fasts", and there are that say "nine hundred fasts".''

This may serve to illustrate and prove the frequency of the Jewish fastings. Luke represents this question as put by the Pharisees, which is here put by the disciples of John: it was doubtless put by both agreeing in this matter; and which shows that John's disciples were instigated to it by the Pharisees, who sought to sow discord between them, and to bring Christ and his disciples into contempt with them.

(c) Misn. Taanith, c. 1. sect. 4. 5, 6. & c. 3. sect. 4, 5, 6, 7, 8. Maimon. & Bartenora in ib. (d) T. Hieros. Taanlot, fol. 65. 2. & 66. 4. (e) T. Bab. Sabbat. fol. 10. 1. Maimon Taaniot, c. 1. sect. 12-14. (f) T. Hieros. Cilaim, fol. 32. 2. & Cetubot, fol. 35. 1. (g) Midrash Kohelet, fol. 79. 1. (h) lb. Nedarim, fol. 40. 4. & Taanioth, fol. 66. 1.

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

13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

Ver. 13. But go ye, and learn what, &c.] In the history of Jonah, Christ found the mystery of his death, burial, and resurrection. Rest not in the shell of the Scriptures, but break it, and get out the kernel, {a} as the sense is called, Jdg 7:15; stick not in the bark, but pierce into the heart of God’s word. Lawyers say, that Apices iaris non sunt ius. The letter of the law is not the law, but the meaning of it. John never rested till the sealed book was opened. Pray for the spirit of revelation, plough with God’s heifer, and we shall understand his riddles, provided that we wait in the use of all good means, till God irradiate both organ and object.

I will have mercy] Both that which God shows to us and that which we show to others, spiritual and corporal. Steep thy thoughts, saith one, in the mercies of God, and they will dye thine, as the dye fat doth the cloth, Col 3:12.

I came not to call the righteous] Those that are good in their own eyes, and claim heaven as the portion that belongs unto them. Scribonius writes of the cedar, Quod viventes res putrefacit et perdit; putridas autem restituit et couservat. So Christ came to kill the living and to make alive the dead.

But sinners to repentance] Not to liberty, but duty. Tertullian speaketh of himself, that he was born to nothing but repentance. This is not the work of one, but of all our days, as they said, Ezr 10:13. Some report of Mary Magdalene, that after our Saviour’s resurrection she spent thirty years in Gallia Narbonensi, in weeping for her sins; and of St Peter that he always had his eyes full of tears, adeo ut etiam lachrymae cutem genarum exederint, insomuch as his face was furrowed with continual weeping. Let not him that resolves upon Christianity dream of a delicacy.

{a} Veshibro, the breaking of the nut.

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.

But go ye and learn ... - To reprove them, and to vindicate his own conduct, he appealed to a passage of Scripture with which they ought to have been acquainted: “I will have mercy, and not sacrifice,” Hos 6:6. This is not a declaration on the part of God that he was opposed to “sacrifices” or “offerings for sin;” for he had appointed and commanded many, and had therefore expressed his approbation of them. It is a Hebrew mode of speaking, and means, “I prefer mercy to sacrifice;” or, “I am more pleased with acts of benevolence and kindness than with a mere external compliance with the duties of religion.” Mercy here means benevolence or kindness toward others. “Sacrifices” were offerings made to God on account of sin, or as an expression of thanksgiving. They were commonly bloody offerings, or animals slain; signifying that the sinner offering them deserved to die himself, and pointing to the great sacrifice or offering which Christ was to make for the sins of the world. “Sacrifices” were the principal part of the worship of the Jews, and hence came to signify “external worship in general.” This is the meaning of the word here. The sense in which our Saviour applies it is this: “You Pharisees are exceedingly tenacious of the “external” duties of religion; but God has declared that he prefers benevolence or mercy to those external duties. It is proper, therefore, that I should associate with sinners for the purpose of doing them good.”

I came not to call the righteous ... - No human beings are by nature righteous, Psa 14:3; Rom 1:18-32; Rom 3:10-18. The Pharisees, however, “pretended” to be righteous. Christ might have meant by this answer that it was not the design of his coming to cal such persons to repentance, knowing that they would spurn his efforts, and that to a great extent they would be vain; or, more probably, he meant to affirm that his proper and only business was to call to repentance such people as he was now with. He came to seek and save such, and it was his “proper business,” therefore, to associate with them.

Repentance - See the notes at Mat 3:2.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I am not come. The just appear to be mentioned ironically, as it is said in Genesis, Behold Adam is become as one of us: and if I hunger, I will not tell thee. (Psalm xlix.) For St. Paul asserts, that none on earth were just: all have sinned, and need the glory of God. (Romans iii.) (St. John Chrysostom, hom. xxxi.) --- Christ came to call all men, both just and unjust, since he called Nathanael, who was a just man. But the meaning of these words is, I came not to call you, Scribes and Pharisees, who esteem yourselves just, and despise others, and who think you have no need of a physician; but I came to call those who acknowledge themselves sinners. Theophylactus. --- Or the meaning may be, "I came not to call the just to penance, of which they have no need;" thus in St. Luke, (chap. v.) I came not to call the just, but sinners to repentance. Or again, the meaning may be, I came not to call the just, because there are not just of themselves, and who stand not in need of my coming. St. Paul says, All have sinned, as above. (Menochius) --- Mercy, and not sacrifice. Christ here prefers mercy to sacrifice; for, as St. Ambrose says, there is no virtue so becoming a Christian as mercy, but chiefly mercy to the poor. For if we give money to the poor, we at the same time give him life: if we clothe the naked, we adorn our souls with the robe of justice: if we receive the poor harbourless under our roof, we shall at the same time make friends with the saints in heaven, and shall afterwards be received by them into their eternal habitations. (St. Ambrose) --- I will have mercy and not sacrifice: these words occur in the prophet Osee, chap. vi. The Pharisees thought they were making a great sacrifice, and acceptable to God, by breaking off all commerce with sinners; but God prefers the mercy of the charitable physician, who frequents the company of sinners; but merely to cure them. (Bible de Vence)

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).

13. What that meaneth — Hos_6:6. I — Jehovah. Will have — Will require from men. Mercy — The benevolent disposition of soul toward our fellow-men. Not sacrifice — Instead of the right disposition of heart. It is a poor piety that attempts to be a substitute for virtue. Jehovah requires of us mercy like Christ’s, rather than sacrifice like the Pharisee’s. Righteous — As you esteem yourselves. Sinners — As you esteem these poor publicans and others at Matthew’s table. If they were indeed righteous, independently of Christ, Christ was no Saviour for them. But he went to the outcast to show that it is only as outcasts any of us can claim any share in his mission.

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

The first half of the verse comes in Matthew only. But go ye and learn. A common rabbinic phrase based on the fact that the disputants would not always have the cumbrous rolls of Scripture actually with them. These Pharisees pro-reseed to be students of Scripture, but had not yet learned the principle taught in this passage. What that meaneth, I will have (I desire, Revised Version) mercy, and not sacrifice. Mercy (eleov). In the original connexion of this quotation (Hos_6:6) the words are without doubt (but cf. Dr. Taylor"s "Gospel in the Law," p. 10) an expression of God"s desire that his people should show mercy rather than only perform external sacrifices, and this meaning is probably intended by our Lord here also. The connexion will then be either

(1) I wish you to show mercy rather than perform external actions, for only thus will you resemble me in my coming to call sinners;" or

(2) "I wish you to show this mercy, and therefore I practise it myself." The former seems the more natural. It is, however, possible that our Lord disregards the original context of the words, and uses them only as a summary of an important truth, that God prefers to show mercy rather than to insist on sacrifice. This would make excellent sense here, viz. "Learn the true principle by which God acts, free grace, for it is on this that I have acted in coming to call sinners." (So nearly Dr. Taylor, op. c it. , p. 3.) The sentence is quoted again in Mat_12:7, where the original thought of the words seems more certainly applicable. For I am not come; for I came not (Revised Version). Christ refers to his historic coming in the Incarnation rather than to his abiding presence. (cf. also Mat_5:17) To call the righteous, but sinners (kalesai dikaiouv all amartwlouv). The English generic article in the first term spoils the anarthrous expression of the Greek by lessening the contrast between the two classes. Dr. Taylor suggests the rendering, "not saints, but sinners" (op. cit. , p. 4). To repentance . Omitted by the Revised Version and Westcott and Herr. From the parallel passage in Luke.

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

Go ye and learn - Ye that take upon you to teach others. I will have mercy and not sacrifice - That is, I will have mercy rather than sacrifice. I love acts of mercy better than sacrifice itself. Hosea vi, 6.

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

righteous

(See Scofield "Rom 10:10").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

13. I will have mercy and not sacrifice. See Hosea 6:6. The Pharisees had never learned the meaning of this passage, which teaches that kind hearts and helpful deeds are more pleasing to God than outward ceremonial. Sacrifice is right, but mercy is first in importance. I came not to call the righteous, etc. My mission in the world is to save sinners.

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.

13. εἰς μετάνοιαν after καλέσαι. An insertion due to the parallel passage, Luk 5:32. The tendency to harmonise is a frequent source of error.

13. πορευθέντες μάθετε. A translation of a common Rabbinical formula.

Ἔλεος θέλω. ‘I desire mercy.’ I require mercy rather than sacrifice, Hos 6:6. It is a protest by the prophet against the unloving, insincere formalist of his day. It is closely parallel to our Lord’s injunction, ch. Mat 5:23-24. Sacrifice without mercy is no acceptable sacrifice. To love sinners is a better fulfilling of the law than to stand aloof from them. See note ch. Mat 12:7, where our Lord again quotes these words.

The neuter form ἔλεος is late: cp. κατὰ τὸ πλοῦτος corrected from κατὰ τὸν πλοῦτον, Php 4:19.

καλέσαι. The underlying thought is invitation to a banquet; the word has a special significance in the circumstances: cp. the important Christian derived terms κλῆσις, (1) ‘the invitation,’ 2Pe 1:10; (2) the body of the ‘called,’ 1Co 1:26, and κλητὸς as Rom 1:1, κλητὸς ἀπόστολος.

It was from scenes like this that Jesus was named φάγος καὶ οἰνοπότης τελωνῶν φίλος καὶ ἁμαρτωλῶν, ch. Mat 11:19.

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.

13.] πορευθέντες μάθετε answers to an expression frequent in the Talmud, צא ולמד.

ἔλεος θέλ.] The whole of this discourse, with the exception of the citation, is almost verbatim in Mark, and (with ὑγιαίνοντες = ἰσχύοντες, ἐλήλυθα = ἦλθον, and the addition of εἰς μετάνοιαν) Luke also.

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

(L) 13. But go and learn what is (i.e. what the meaning is of the words), Mercy I desire, and not sacrifice.”

These words are not found in Mk. The quotation with a different introduction is also inserted by Mt. (12:7) after Mar 2:26. It is, therefore, probable that the words represent a traditional detached utterance of Christ inserted twice by the editor in what seemed to be suitable connections. Here they emphasise the different attitude of Christ and of the Pharisees to religion. They laid stress on obedience to the law and to its sacrifices. He emphasises the moral aspect of the Old Testament revelation. The quotation comes from Hos 6:6, and is in the words of the Hebrew and LXX. (A Q); for καὶ οὐ B has ἤ.

(M) 13. For I came not to call the righteous, but sinners.] Mk. has: “I came not to call the righteous, but sinners.”—ἦλθον] cf. on 5:17, has behind it the conception of the divine mission.—οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλʼ ἁμαρτωλούς] Had Christ, then, no message for the δικαίους? Not as such. The word implies righteousness obtained by obedience to the law. Only when the δίκαιοι, as in the case of S. Paul, realised their essential unrighteousness, and ceased to strive after righteousness as a condition to be produced along the lines of orthodox Jewish teaching, could they need or appreciate Christ’s call to repentance; cf. Gal 2:17 (εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί).

13. ἀμαρτωλούς] Add, εἰς μετάνοιαν, C E al S1 c g1 2. Omit, א B D al. The words have probably been added by Luk 5:32 to Mk. in order to explain why the δίκαιοι were not called. From Lk. they have crept into the authorities for Mt. and Mk., partly in order to assimilate the Gospels to each other, partly because the same motive that influenced Lk. probably still affected the later translators and copyists.

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