Matthew 9:13

I will have mercy and not sacrifice.

Mercy preferred to sacrificed

God prefers it.

I. Because it indicates more clearly man’s relation to Himself. Cannot judge of man’s 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 Isaiah 1:11; Jeremiah 7:1; Jeremiah 7:5).

3. The great design of the Christian religion is to restore and reinforce the practice of the natural law (Titus 2:11; James 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 Saviour’s 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 Saviour’s 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 Christ’s tenderness.

5. In death he feels the Saviour’s 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 one’s 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 world’s 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 child’s 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 God’s point of view. What would He think of those who supposed Him to be indifferent to a child’s cry? (J. P. Gledstone.)

I came not to call the righteous.-

The main object of Christ’s 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.)