(13) Go ye and learn.--The words of Hosea 6:6--cited once again by our Lord in reference to the Sabbath (Matthew 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 To have withdrawn from contact with sinners would have been a formal "sacrifice," such as Pharisees delighted to offer, and from which they took their very name; but the claims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" (Hosea 6:4; Hosea 6:7).
Verse 13. - 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 willhave (I desire, Revised Version) mercy,and not sacrifice. Mercy (ἔλεος). In the original connexion of this quotation (Hosea 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. cit., p. 3.) The sentence is quoted again in Matthew 12:7, where the original thought of the words seems more certainly applicable. For Iam 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 Matthew 5:17). To call the righteous, but sinners (καλέσαιδικαίους ἀλλ ἁμαρτωλούς). 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.
9:10-13 Some time after his call, Matthew sought to bring his old associates to hear Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Those who are effectually brought to Christ, cannot but desire that others also may be brought to him. Those who suppose their souls to be without disease will not welcome the spiritual Physician. This was the case with the Pharisees; they despised Christ, because they thought themselves whole; but the poor publicans and sinners felt that they wanted instruction and amendment. It is easy, and too common, to put the worst constructions upon the best words and actions. It may justly be suspected that those have not the grace of God themselves, who are not pleased with others' obtaining it. Christ's conversing with sinners is here called mercy; for to promote the conversion of souls is the greatest act of mercy. The gospel call is a call to repentance; a call to us to change our minds, and to change our ways. If the children of men had not been sinners, there had been no need for Christ to come among them. Let us examine whether we have found out our sickness, and have learned to follow the directions of our great Physician.
But go ye and learn what that meaneth,.... , "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 , "what that is", or "what that meaneth", is Talmudic, as, "what is it?" , "what is that which is written?" , "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", "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", , "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.
(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. cit., p. 3.) The sentence is quoted again in Matthew 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 Matthew 5:17). To call the righteous, but sinners (καλέσαι δικαίους ἀλλ ἁμαρτωλούς). 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.
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", , "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.