Mateo 9:13

Filipino Cebuano Bible

13 Lumakaw kamo ug tun-i ninyo ang kahulogan niini, Maoy kahimut-an ko ang pagkaluoy, dili ang paghalad. Kay ako mianhi dili sa pagtawag sa mga matarung, kondili sa mga makasasala."

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

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.