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Read the Bible
English Standard Version
Matthew 9:13
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalDevotionals:
- ChipParallel Translations
Go and learn what this means: I desire mercy and not sacrifice.
But goe ye and learne what that meaneth, I will haue mercy and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
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.
"Now go and learn what this means: 'I DESIRE COMPASSION, RATHER THAN SACRIFICE,' for I did not come to call the righteous, but sinners."
Go and learn what this means: ‘I want kindness more than I want animal sacrifices.' I did not come to invite good people but to invite sinners."
"Go and learn what this [Scripture] means: 'I DESIRE COMPASSION [for those in distress], AND NOT [animal] SACRIFICE,' for I did not come to call [to repentance] the [self-proclaimed] righteous [who see no need to change], but sinners [those who recognize their sin and actively seek forgiveness]."
But goe yee and learne what this is, I will haue mercie, and not sacrifice: for I am not come to call the righteous, but the sinners to repentance.
"But go and learn what this means: 'I DESIRE COMPASSION, AND NOT SACRIFICE,' for I did not come to call the righteous, but sinners."
But go and learn what this means: ‘I desire compassion, and not sacrifice,' for I did not come to call the righteous, but sinners."
But go and learn what this means: 'I desire mercy, not sacrifice.' For I have not come to call the righteous, but sinners."
Go and learn what the Scriptures mean when they say, ‘Instead of offering sacrifices to me, I want you to be merciful to others.' I didn't come to invite good people to be my followers. I came to invite sinners."
As for you, go and learn what this means: ‘I want compassion rather than animal-sacrifices.' For I didn't come to call the ‘righteous,' but sinners!"
But go and learn what [that] is—I will have mercy and not sacrifice; for I have not come to call righteous [men] but sinners.
You need to go and learn what this Scripture means: ‘I don't want animal sacrifices; I want you to show kindness to people.' I did not come to invite good people. I came to invite sinners."
Go and learn what this means, I want mercy and not sacrifice; for I came not to invite righteous men, but sinners.
Go and find out what is meant by the scripture that says: ‘It is kindness that I want, not animal sacrifices.' I have not come to call respectable people, but outcasts."
But go and learn what it means, "I want mercy and not sacrifice." For I did not come to call the righteous, but sinners."
But going, learn what this is , "I desire mercy and not sacrifice." For I did not come to call righteous ones , but sinners to repentance. Hos. 6:6
But go ye and learn what this meaneth, I desire mercy, and not sacrifice: for I came not to call the righteous, but sinners.
But go and take to heart the sense of these words, My desire is for mercy, not offerings: for I have come not to get the upright, but sinners.
But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance."
Go and learn what this means: 'I want mercy and not sacrifice.'Hosea 6:6">[fn] For I did not come to call righteous people, but sinners."Hosea 6:6; Micah 6:6-8; Matthew 12:7; 1 Timothy 1:15;">[xr]
Go, learn what that is:-" I require mercy, and not sacrifice; " for I am not come to call the righteous, but the sinners.
Go and learn what that is: I require compassion, and not a sacrifice! For I did not come to call the righteous, but the sinful.
Go ye, and learne what that meaneth, I wyll [haue] mercie, and not sacrifice: for I am not come, to call the righteous, but sinners to repentaunce.
But go ye and learn what this meaneth, I desire mercy, and not sacrifice: for I came not to call the righteous, but sinners.
But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance."
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.
But go and learn what this means, `It is mercy that I desire, not sacrifice'; for I did not come to appeal to the righteous, but to sinners."
But go ye, and lerne what it is, Y wole merci, and not sacrifice; for I cam, not to clepe riytful men, but synful men.
But go and learn what [this] means, I desire mercy, and not sacrifice, for I didn't come to call the righteous, but sinners.
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.
Go and learn what this saying means: ‘ I want mercy and not sacrifice .' For I did not come to call the righteous, but sinners."
But go and learn what this means: 'I desire mercy and not sacrifice.' Hosea 6:6 ">[fn] For I did not come to call the righteous, but sinners, [fn] to repentance."
Then he added, "Now go and learn the meaning of this Scripture: ‘I want you to show mercy, not offer sacrifices.' For I have come to call not those who think they are righteous, but those who know they are sinners."
But go and understand these words, ‘I want loving-kindness and not a gift to be given.' For I have not come to call good people. I have come to call those who are sinners."
Go and learn what this means, ‘I desire mercy, not sacrifice.' For I have come to call not the righteous but sinners."
But go ye, and learn what this meaneth, - Mercy, I desire, and not, sacrifice; For I came, not to call the righteous, but sinners.
Go then and learn what this meaneth, I will have mercy and not sacrifice. For I am not come to call the just, but sinners.
Go and learn what this means, 'I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners."
Goo and learne what that meaneth: I have pleasure in mercy and not in offerynge. For I am not come to call the rightewes but the synners to repentaunce.
but having gone, learn ye what is, Kindness I will, and not sacrifice, for I did not come to call righteous men, but sinners, to reformation.'
Go and learne, what that meaneth: I haue pleasure in mercy, and not in offerynge. For I am not come to call the righteous, but ye synners to repentaunce,
go then and learn the meaning of that expression, "I will have mercy and not sacrifice:" for I am not come to call saints, but sinners.
You need to head off and ponder what this means, 'I want mercy, not sacrifice.' Because I haven't come to round up the gentle cattle, but I have come to gather the mavericks."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
go: Matthew 12:3, Matthew 12:5, Matthew 12:7, Matthew 19:4, Matthew 21:42, Matthew 22:31, Matthew 22:32, Mark 12:26, Luke 10:26, John 10:34
I will: Proverbs 21:3, Hosea 6:6, Micah 6:6-8
to call: Matthew 18:11-13, Mark 2:17, Luke 5:32, Luke 15:3-10, Luke 19:10, Romans 3:10-24, 1 Corinthians 6:9-11, 1 Timothy 1:13-16
but: Matthew 3:2, Matthew 3:8, Matthew 4:17, Matthew 11:20, Matthew 11:21, Matthew 21:28-32, Isaiah 55:6, Isaiah 55:7, Luke 15:7, Luke 24:47, Acts 2:38, Acts 3:19, Acts 5:31, Acts 11:18, Acts 17:30, Acts 17:31, Acts 20:21, Acts 26:18-20, Romans 2:4-6, 1 Timothy 1:15, 2 Timothy 2:25, 2 Timothy 2:26, 2 Peter 3:9
Reciprocal: Genesis 13:13 - But the 1 Samuel 15:22 - Hath the Lord 1 Samuel 22:2 - a captain Psalms 25:8 - teach Psalms 40:6 - Sacrifice Psalms 68:18 - rebellious Psalms 119:139 - because Proverbs 1:22 - ye simple Ecclesiastes 7:14 - the day Isaiah 1:11 - what purpose Jeremiah 7:22 - nor Ezekiel 18:27 - when Ezekiel 33:14 - that which is lawful and right Hosea 14:4 - heal Matthew 23:23 - the weightier Mark 6:12 - preached Mark 12:33 - is more Luke 5:31 - They that Luke 7:39 - would Luke 18:13 - a sinner John 3:16 - that whosoever Acts 17:25 - is Acts 26:20 - repent Romans 5:20 - But Galatians 6:1 - restore Philippians 3:9 - not
Cross-References
Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness all around. Such was the appearance of the likeness of the glory of the Lord . And when I saw it, I fell on my face, and I heard the voice of one speaking.
And he who sat there had the appearance of jasper and carnelian, and around the throne was a rainbow that had the appearance of an emerald.
Then I saw another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow over his head, and his face was like the sun, and his legs like pillars of fire.
Gill's Notes on the Bible
But go ye and learn what that meaneth,.... צא ולמד, "go and learn", is a phrase used by the Jews a, when they are about to explain a passage of Scripture, and fetch an argument from the connection of the text. So the phrase τι εστιν, "what that is", or "what that meaneth", is Talmudic, as, מהי, "what is it?" מאי דכתיב, "what is that which is written?" מאי קרא, "what is the Scripture?" that is, what is the meaning of it? Our Lord speaks in their own dialect, and tacitly reproves their ignorance of the Scriptures; and instead of finding fault with him, and his conduct, he intimates, it would better become them to endeavour to find out the meaning of that passage in Hosea 6:6 "I will have mercy, and not sacrifice"; which, if rightly understood, was sufficient to silence all their cavils and objections: and which words are to be taken, not in an absolute and unlimited sense; for sacrifices even of slain beasts, which were offered up in the faith of Christ's sacrifice, and were attended with other acts of religion and piety, were acceptable to God, being his own institutions and appointments; but in a comparative sense, as the following clause in the prophet shows; "and the knowledge of God more than burnt offerings"; and so the sense is given in the "Chaldee paraphrase", after this manner: "for in those that exercise mercy is my good will and pleasure", or "delight", ממדבח, "more than in sacrifice": and the meaning is, that God takes more delight and pleasure, either in showing mercy himself to poor miserable sinners; or in acts of mercy, compassion, and beneficence done by men, to fallen creatures in distress, whether for the good of their bodies, or more especially for the welfare of their souls, than he does even in sacrifices, and in any of the rituals of the ceremonial law, though of his own appointing: and therefore must be supposed to have a less regard to sacrifices, which were offered, neither in a right manner, nor from a right principle, nor to a right end; and still less to human traditions, and customs, which were put upon a level, and even preferred to his institutions; such as these the Pharisees were so zealous of. The force of our Lord's reasoning is, that since his conversation, with publicans and sinners, was an act of mercy and compassion to their souls, and designed for their spiritual good; it must be much more pleasing to God, than had he attended to the traditions of the elders, they charge him with the breach of: besides, what he was now doing was the end of his coming into this world, and which was answered hereby;
for I am not come to call the righteous, but sinners, to repentance. The phrase, "to repentance", is not in the Vulgate Latin, nor in Munster's Hebrew Gospel, nor in the Syriac, Ethiopic, and Persic versions; but is in the Arabic, and in the ancient Greek copies, and is very justly retained. The "repentance" here designed, is not a legal, but an evangelical one: which is attended with faith in Christ, with views, at least hopes of pardon through his blood, and springs from a discovery and sense of his love: it lies in a true sense of sin, and the exceeding sinfulness of it, by the light of the Spirit of God; in a godly sorrow for it, and hearty loathing of it; in real shame and blushing for it, ingenuous confession of it, and departing from it; all which is brought on, influenced, heightened, and increased, by displays of the love of God through Christ. The persons called to this are not the "righteous"; meaning either such who are really so, because these are already called to it, though, whilst in a state of imperfection, daily need the exercise of this grace; or rather such who are so in their own opinion, and in the sight of men only, not in the sight of God, which was the case of the Scribes and Pharisees, and very few of these were called and brought to repentance; but "sinners", even the worst, and chief of sinners, who, as they stand in need of this grace, and when thoroughly convinced, see they do; so Christ came into this world as prophet and minister of the word to "call" them to it: which call of his does not suppose that they had a power to repent of themselves; for this man has not, he is naturally blind, and do not see his sin; his heart is hard and obdurate, and till his eyes are opened, and his stony heart taken away by a superior power to his own, he will never repent; though he may have space, yet if he has not grace given him, he will remain impenitent. No means will bring him to it of themselves, neither the most severe judgments, nor the greatest kindnesses, nor the most powerful ministry; repentance is entirely a free grace gift: nor does the call of Christ imply the contrary; which may be considered either as external, as a preacher of the word, and as such was not always attended to, and effectual, but often slighted and rejected: or as internal, being by the power of his grace effectual; for he who called to repentance, as a minister of the word, as a prince and a saviour, was able to give it, and which none but a divine person is able to do. The Jews have a saying b of
"shepherds, collectors of taxes and "publicans", תשובתן קשה, "that their repentance is difficult".''
Now, since this was the end of his coming into the world, his conduct in conversing with publicans and sinners was in all respects highly to be justified.
a T. Bab. Succa, fol. 5. 1. & Sanhedrim, fol. 86. 1. Moses Kotsensis Mitzvot Tora pr. neg. 116. Vid. Maimon. Hilchot Melachim, c. 5. sect. 11. b T. Bab. Bava Kama, fol. 94. 3.
Barnes' Notes on the Bible
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,” Hosea 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, Psalms 14:3; Romans 1:18-32; Romans 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 Matthew 3:2.
Clarke's Notes on the Bible
Verse Matthew 9:13. I will have mercy, and not sacrifice — Quoted from 1 Samuel 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.
