But if you had known what this means, ‘I desire mercy, and not sacrifice,’ you wouldn’t have condemned the guiltless.
Parallel Translations
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But if you had known what this means, ‘I desire mercy, and not sacrifice,’ you wouldn’t have condemned the guiltless.
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Wherfore yf ye had wist what this sayinge meneth: I require mercy and not sacrifice: ye wold never have condemned innocetes.
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Wherefore if ye knewe what this is, I will haue mercie, and not sacrifice, ye would not haue condemned the innocents.
Cross-references (11)
Passages linked to Matthew 12:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hosea 6:6 For I desire mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
- Matthew 9:13 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.”
- Micah 6:6-8 How shall I come before Yahweh, and bow myself before the exalted God? Shall I come before him with burnt offerings, with calves a year old? Will Yahweh be pleased with thousands of rams? With tens of thousands of rivers of oil? Shall I give my firstborn for my disobedience? The fruit of my body for the sin of my soul? He has shown you, O man, what is good. What does Yahweh require of you, but to act justly, to love mercy, and to walk humbly with your God?
- Isaiah 1:11-17 “What are the multitude of your sacrifices to me?”, says Yahweh. “I have had enough of the burnt offerings of rams and the fat of fed animals. I don’t delight in the blood of bulls, or of lambs, or of male goats. When you come to appear before me, who has required this at your hand, to trample my courts? Bring no more vain offerings. Incense is an abomination to me. New moons, Sabbaths, and convocations: I can’t stand evil assemblies. My soul hates your New Moons and your appointed feasts. They are a burden to me. I am weary of bearing them. When you spread out your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of blood. Wash yourselves. Make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil. Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.”
- Proverbs 17:15 He who justifies the wicked, and he who condemns the righteous, both of them alike are an abomination to Yahweh.
- Matthew 22:29 But Jesus answered them, “You are mistaken, not knowing the Scriptures, nor the power of God.
- Acts 13:27 For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him.
- Psalms 94:21 They gather themselves together against the soul of the righteous, and condemn the innocent blood.
- Psalms 109:31 For he will stand at the right hand of the needy, to save him from those who judge his soul.
- James 5:6 You have condemned and you have murdered the righteous one. He doesn’t resist you.
- Job 32:3 Also his wrath was kindled against his three friends, because they had found no answer, and yet had condemned Job.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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Geneva Bible translators 1599 · Public Domain Hos. 6:6-7; Matt. 9:13
Hos. 6:6-7; Matt. 9:13
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 7 But if ye had known what this meaneth,…
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.
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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.
Matthew Poole 1685 · Public Domain Neither Mark nor Luke have this argument. Our Lord…
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.
William Burkitt 1703 · Public Domain Learn hence, That the law of mercy is much…
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.
John Gill 1763 · Public Domain But if ye had known what this meaneth, The…
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.
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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.
John Wesley 1765 · Public Domain I will have mercy and not sacrifice - That…
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.
Adam Clarke 1810 · Public Domain Verse 7. I will have mercy, &c.] See this…
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.
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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.
Joseph Benson 1811 · Public Domain Mat 12:7-8. But if ye had known what that…
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.
Haydock's Catholic Bible Commentary 1859 · Public Domain Mercy, and not sacrifice. (Osee vi. 6.) The meaning…
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain But if ye had known what this meaneth, I…
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.
Daniel D. Whedon 1874 · Public Domain 7. I will have — I require of men…
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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. I will have mercy, and not sacrifice] Quoted…
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) I will have mercy, and not sacrifice.—Yet a…
(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.
The Pulpit Commentary 1880 · Public Domain Matthew only. But if ye had known what this…
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.
The Biblical Illustrator 1887 · Public Domain I will have mercy, and not sacrifice.
Mat_12:7
I will have mercy, and not sacrifice.
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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.
B. W. Johnson 1891 · Public Domain 7. But if ye had known what this meaneth.…
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Jesus continues to respond to the Pharisees.
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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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:7 The Pharisees’ view of the Sabbath was unscriptural…
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.