Matthew 9:13
Verse
Context
Sermons







Summary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
But go ye and learn what that meaneth-- (Hos 6:6), I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes. for I am not come to call the righteous, but sinners to repentance--The italicized words are of doubtful authority here, and more than doubtful authority in Mar 2:17; but in Luk 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."
John Gill Bible Commentary
Then came to him the disciples of John,.... Of John the Baptist, to whom they had addicted themselves, and by whom they abode: though their master was in prison, and the Messiah was known to be come, yet still they were attached to John, and particularly imitated him in the austerities of his life. These, either hearing of the great entertainment made at Matthew's house for Christ, and his disciples, at which they were offended; or else being moved, and set on by the Pharisees, with whom they were agreed in the business of fasting, came to Christ where he was, and put this question to him, saying, why do we, and the Pharisees, fast oft, but thy disciples fast not? Not that they wanted to know the reason why they and the Pharisees fasted; that they could account for themselves, but why Christ's disciples did not: and this is said not so much by way of inquiry, as reproof; and their sense is; that Christ's disciples ought to fast, as well as they and the Pharisees, and not eat, and drink, and feast in the manner they did. The fastings here referred to are not the public fasts enjoined by the law of Moses, or in any writings of the Old Testament; but private fasts, which were enjoined by John to his disciples, and by the Pharisees to their's; or which were, according to the traditions of the elders, or of their own appointing, and which were very "often" indeed: for besides their fasting twice a week, on Monday and Thursday, Luk 18:12 they had a multitude of fasts upon divers occasions, particularly for rain (c). If the 17th of Marchesvan, or October, came, and there was no rain, private persons kept three days of fasting, viz. Monday, Thursday, and Monday again: and if the month of Cisleu, or November, came, and there was no rain, then the sanhedrim appointed three fast days, which were on the same days as before, for the congregation; and if still there was no rain came, they added three more; and if yet there were none, they enjoined seven more, in all thirteen, which R. Acha and R. Barachiah kept themselves (d). Fasts were kept also on account of many other evils, as pestilence, famine, war, sieges, inundations, or any other calamity; sometimes for trifling things, as for dreams (e), that they might have good ones, or know how to interpret them, or avoid any ill omen by them; and it is almost incredible what frequent fastings some of the Rabbins exercised themselves with, on very insignificant occasions. They (f) say, "R. Jose , "fasted fourscore fasts" to see R. Chiyah Rubba; at last he saw, and his hands trembled, and his eyes grew dim: --R. Simeon Ben Lakish , "fasted three hundred fastings" to see R. Chiyah Rubba, and did not see him.'' Elsewhere it is said, that R. Ase fasted "thirty days" to see the same person, and saw him not (g). Again (h), "R. Jonathan fasted every eve of the new year, R. Abin fasted every eve of the feast of tabernacles, R. Zeura fasted "three hundred fasts", and there are that say "nine hundred fasts".'' This may serve to illustrate and prove the frequency of the Jewish fastings. Luke represents this question as put by the Pharisees, which is here put by the disciples of John: it was doubtless put by both agreeing in this matter; and which shows that John's disciples were instigated to it by the Pharisees, who sought to sow discord between them, and to bring Christ and his disciples into contempt with them. (c) Misn. Taanith, c. 1. sect. 4. 5, 6. & c. 3. sect. 4, 5, 6, 7, 8. Maimon. & Bartenora in ib. (d) T. Hieros. Taanlot, fol. 65. 2. & 66. 4. (e) T. Bab. Sabbat. fol. 10. 1. Maimon Taaniot, c. 1. sect. 12-14. (f) T. Hieros. Cilaim, fol. 32. 2. & Cetubot, fol. 35. 1. (g) Midrash Kohelet, fol. 79. 1. (h) lb. Nedarim, fol. 40. 4. & Taanioth, fol. 66. 1.
Tyndale Open Study Notes
9:13 I want you to show mercy, not offer sacrifices: God’s desire is applied to the question of table fellowship with sinners; Jesus’ mercy in eating with sinners contrasts with the Pharisees’ separation from sinners (symbolized as sacrifices). • Jesus revealed the true spiritual condition of the Pharisees, who think they are righteous; they failed to recognize that they were in fact unrighteous and in need of the Messiah’s salvation. See 7:1-5; 8:11-12; 19:30; 20:16; 21:43.
Matthew 9:13
Jesus Calls Matthew
12On hearing this, Jesus said, “It is not the healthy who need a doctor, but the sick. 13But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners. ”
- Scripture
- Sermons
- Commentary
Pardon for the Greatest Sinners
By Jonathan Edwards5.0K28:57Audio BooksPSA 25:11PRO 8:4MAT 9:13MRK 16:15JHN 6:37ROM 5:20COL 1:231TI 1:13In this sermon, the preacher emphasizes that pardon and forgiveness are offered to all sinners, regardless of the magnitude of their sins, if they come to God seeking mercy. The invitations of the gospel are universal, calling out to all who thirst and labor. Jesus promises that anyone who comes to Him will not be cast out. The preacher highlights that the purpose of Christ's coming into the world was to remedy the sinfulness of humanity, and therefore, the more sinful a person is, the greater their need for Christ. The sermon emphasizes the glory of God's grace in the redemption of Christ, which is sufficient to pardon even the greatest sinners.
The First Word of the Gospel
By J. Edwin Orr4.1K54:02GospelMAT 3:2MAT 4:17MAT 9:13MRK 1:14MRK 6:12LUK 13:3LUK 24:46In this sermon, the preacher emphasizes the importance of repentance in the preaching of the gospel. He refers to the Gospel of Matthew, chapter 4, verse 17, where Jesus began his preaching by saying, "Repent, for the kingdom of heaven is at hand." The preacher highlights the need for true repentance and a change of heart in order for someone to truly come to Christ. He warns against the danger of leading people to the Lord without emphasizing repentance, as it can lead to a superficial faith that is not truly transformative. The preacher concludes by stating that a revival or awakening can only come through a preaching of repentance, as it is the first word of the gospel.
All the Lonely People
By Alistair Begg2.6K36:42LonelinessHOS 6:6MAT 6:33MAT 9:13MAT 28:19MRK 10:17MRK 10:49JHN 15:4ROM 13:1In this sermon, the preacher emphasizes the importance of recognizing our own sinfulness and the greatness of Christ as our Savior. He uses the story of Bartimaeus, a blind beggar, to illustrate this point. The preacher highlights that there are people in the audience who may be blind to their own need for Christ and too proud to ask for help. He urges them to humble themselves and respond to Jesus' call. Additionally, the preacher challenges Christians to not become so caught up in their own lives that they ignore the cries of those who are spiritually blind and in need of salvation.
How to Be Fruitful
By Devern Fromke2.3K1:09:04FruitfulnessHOS 6:6HOS 10:1HOS 10:12MAT 9:132CO 6:142CO 6:16In this sermon, the speaker addresses the issue of dissipation, which refers to getting caught up in worldly distractions and losing focus on what is truly important. The speaker emphasizes the need to prioritize and walk with the Lord in order to avoid being consumed by these distractions. The sermon also highlights the danger of being like Ephraim, who fell short in their relationship with God. The speaker urges the audience to be discerning and not to be swayed by the ways and trends of the world. Additionally, the sermon references the story of Abraham and Lot, illustrating the importance of avoiding quarrels and conflicts that can arise from worldly desires. The speaker concludes by urging the audience to be cautious of strangers, both in a literal sense and in terms of being influenced by worldly influences.
The Divine Anointing - Part 3
By T. Austin-Sparks1.9K41:09Divine AnointingLEV 25:10MAT 9:13LUK 4:18LUK 4:21LUK 4:24LUK 18:13ROM 3:23In this sermon, the preacher discusses the background of Jesus' first sermon and the significance of the year of Jubilee in Israel. He emphasizes that Jesus came to proclaim the good news of grace and release to those in bondage and captivity. The preacher highlights the pitiable plight of humanity, far from their heavenly home and blinded by the god of this age. Despite Jesus' proclamation of grace, the religious people in Nazareth reject him and seek to destroy him, revealing the sinful nature of man.
Love God
By David Ravenhill1.8K1:11:39MAT 9:13LUK 15:12TI 1:9In this sermon, the speaker tells a story about a woman who experiences different emotions throughout her life. She starts off feeling content and joyful after getting married and having a baby. However, tragedy strikes when her baby falls ill and she realizes that the child is going to die. The speaker uses this story to illustrate how sin and the enemy can dirty and tear us apart, but God still sees our value. He emphasizes that the Gospel is the answer to our brokenness and that Jesus came to heal and restore us. The sermon concludes with a reference to a Bible verse about having a clean heart and a washed body.
Neither Do I Condemn You
By John Piper1.6K40:54DEU 22:22MAT 9:13JHN 7:23JHN 8:7JHN 8:11ROM 8:1EPH 2:8HEB 4:161PE 1:16This sermon delves into a controversial passage in the Bible, discussing the authenticity and significance of the story of the woman caught in adultery. It explores the scholarly debate around the inclusion of this story in the Gospel of John, highlighting the importance of textual criticism and the reliability of the New Testament manuscripts. The sermon emphasizes Jesus' exaltation over the law, his establishment of righteousness on the foundation of grace, and the call to pursue holiness in light of God's forgiveness and mercy.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Tokens of His Compassion - Part 7
By Leonard Ravenhill1.5K09:48LEV 16:27PSA 22:16ISA 53:3MAT 9:13MRK 14:32JHN 13:1ROM 5:19HEB 13:12This sermon reflects on the deep love of Jesus, contrasting it with the harsh language towards those who misrepresented God. It emphasizes the unique love Jesus had for sinners and the challenge for believers to love everyone. The focus shifts to Jesus' Gethsemane experience, highlighting the intense spiritual struggle and the need for believers to embrace both joy and mourning in their faith journey. The sermon delves into the profound sacrifice and suffering Jesus endured, culminating in his crucifixion outside the city walls, symbolizing his identification with the outcasts and sinners.
Be Filled With the Holy Spirit - 6
By Zacharias Tanee Fomum1.0K2:03:35Holy SpiritMAT 9:13JHN 3:19ACT 4:12ROM 3:23EPH 2:81TI 1:151JN 1:8In this sermon, the speaker shares his personal testimony of how he came to know Jesus at a young age but struggled with a head knowledge of the Bible without a true heart transformation. He emphasizes the importance of recognizing one's sinfulness and need for forgiveness in order to have a relationship with Jesus. The speaker also highlights the natural inclination of humans to turn away from God and the consequences of sin that can affect future generations. He concludes by sharing a powerful story of how his teaching and guidance helped two students succeed academically and encourages listeners to trust in God's timing and not give up on what is good.
Jesus Revealed the Father
By Zac Poonen1.0K57:12Character Of GodMAT 3:16MAT 6:33MAT 9:13MAT 28:19JHN 4:23JHN 14:15JHN 20:17In this sermon, the speaker focuses on John chapter four, specifically verse 23, where Jesus talks about the coming of the kingdom of God and the new covenant. The speaker highlights how Jesus cared for and reached out to sinners, using the example of a woman in Samaria who had made mistakes in her life. Jesus came to explain the Father and reveal what God is like to humanity. The speaker emphasizes the importance of understanding God as a father, as it can transform one's life. The sermon also references John chapter 20, where Jesus tells Mary Magdalene not to cling to him after his resurrection, indicating his need to ascend.
Follow Me
By Shane Idleman74955:03PSA 51:17HOS 6:6MAT 9:13JHN 4:23GAL 5:9JAS 4:8This sermon emphasizes the importance of loving the sinner but hating the sin. It challenges the listeners to have a balance in showing compassion without compromise, to follow Jesus wholeheartedly, and to understand the true meaning of mercy over sacrifice. The message calls for genuine worship as a way to encounter God and seek transformation in the heart.
Love the Sinner; Hate the Sin
By Shane Idleman71448:25PSA 51:17HOS 6:6MAT 9:13JHN 4:23ROM 3:23ROM 6:23GAL 5:151TI 1:15This sermon emphasizes the importance of true repentance and following Jesus wholeheartedly. It challenges the audience to recognize their need for God's mercy and to prioritize a genuine relationship with Him over religious rituals. The message highlights the significance of worship as a time to connect with God and experience transformation in the heart.
Repentance - the Way to Happiness
By Basilea Schlink64804:35Radio ShowPSA 34:18MAT 5:4MAT 7:7MAT 9:13MAT 22:11LUK 15:202CO 12:9In this sermon, Basilia Schlink emphasizes that God wants to demonstrate His power in the lives of the weak, the helpless, and the sinners. Repentance and contrition are the keys to experiencing true happiness and joy. The story of the prodigal son in Luke chapter 15 is used as an example of how repentance leads to a loving and welcoming embrace from the Heavenly Father. The sermon encourages listeners to turn to Jesus with their sins and guilt, as His arms are always open to embrace the repentant sinner and offer forgiveness and transformation.
God's Abundant Mercy - a.w. Tozer
By From the Pulpit & Classic Sermons42240:57RadioPSA 86:5PSA 103:3MAT 9:13LUK 18:13JAS 4:81PE 1:31JN 1:9In this sermon, the preacher discusses the concept of being impulsive and making sudden changes without proper planning or thought. He uses the analogy of a man who claims to be a "man of lightning change" in his work, but ends up being dismissed by his boss for not following instructions. The preacher emphasizes that such impulsive behavior is not beneficial in the Church of Christ. He then transitions to discussing God's abundant mercy, referencing the Bible verse 1 Peter 1:3, which speaks of being born again through the resurrection of Jesus Christ and the hope that comes from God's mercy.
Preparing the Way for the New Covenant
By Zac Poonen39449:20DEU 14:232SA 24:242CH 3:1ISA 54:17ZEC 3:10ZEC 4:6MAL 1:8MAT 9:13MAT 18:20PHP 2:5This sermon emphasizes the importance of offering our best to God, both in terms of our sacrifices and our devotion. It highlights the need to follow the New Testament model of church leadership, focusing on the roles of elders and the absence of pastors as an office. The speaker challenges the congregation to examine their motives in serving God, urging them to prioritize wholehearted devotion over seeking personal gain or comfort. The sermon also touches on the significance of humility, submission to authority, and the purity of offerings to God.
Mercy Triumphs Over Judgment
By Mike Bickle261:02:46MercyJudgmentPSA 18:35MIC 7:18MAT 5:7MAT 9:13MAT 12:7JHN 3:27ROM 8:1HEB 12:14JAS 2:131PE 4:8Mike Bickle emphasizes that mercy triumphs over judgment, illustrating how receiving and extending mercy is more transformative than criticism or judgment in all aspects of life. He warns against misinterpreting mercy as a license for wrongdoing, stressing that true mercy aligns with God's terms and leads to genuine repentance and obedience. Bickle encourages believers to respond with mercy to others, especially those who mistreat us, as this fosters freedom in our hearts and relationships. He highlights the biblical principle that the measure we use to judge others will be used against us, urging a shift from a critical spirit to one of kindness and understanding. Ultimately, Bickle reassures that God's mercy is abundant and should inspire us to extend that same mercy to others.
God's Mercy That Daily Renews the Weak (Mt. 9)
By Mike Bickle2552:53Daily RenewalGod's MercyLAM 3:22MAT 9:13MAT 12:7Mike Bickle emphasizes God's mercy that daily renews the weak, illustrating how believers often underestimate the depth of God's mercy. He explores passages from Matthew, highlighting Jesus' call to Matthew the tax collector as a profound example of mercy and the importance of understanding mercy in our relationship with God. Bickle encourages believers to trust in God's mercy, which is available every day, and to extend that mercy to others, as it is a vital aspect of the Christian faith. He reminds the congregation that mercy triumphs over judgment and that God desires to relate to us through mercy, not our own efforts. Ultimately, Bickle calls for a deeper revelation of mercy that will transform our hearts and relationships.
Jesus' Ministry (Jn. 5; Mt. 12; Mk. 3; Lk. 6)
By Mike Bickle201:16:25MercyAuthority of JesusPSA 147:3ISA 42:1MAT 9:13MAT 11:28MRK 2:27LUK 6:6JHN 5:1JHN 9:1JAS 2:13Mike Bickle discusses Jesus' ministry, focusing on His deliberate actions during the Sabbath that challenged the religious norms of the time. He highlights the healing of a man at the pool of Bethesda and the subsequent controversy it sparked among the Jewish leaders, emphasizing that Jesus prioritized human need over rigid ceremonial laws. Bickle explains that Jesus' authority as the Lord of the Sabbath allows Him to redefine the purpose of the Sabbath, which is meant for man's benefit, not as a burden. The sermon illustrates how Jesus' compassion and mercy are central to His ministry, inviting all to experience healing and restoration. Ultimately, Bickle encourages believers to embrace the mercy of Christ and to understand that He desires wholeness for all.
Concerning Himself
By G. Campbell Morgan0The Purpose of ChristThe Identity of ChristMAT 9:13MAT 11:27MAT 26:38MRK 10:45MRK 13:32LUK 4:43LUK 9:58LUK 19:10JHN 3:13JHN 10:30G. Campbell Morgan emphasizes the significance of Christ's self-revelation, exploring how Jesus taught about His own identity and purpose without systematic declarations. He highlights that Jesus' existence transcends human understanding, revealing both His divine nature and His intimate connection to humanity. Morgan discusses key biblical passages that illustrate Christ's eternal consciousness, His relationship with God, and His mission to save sinners. The sermon underscores the importance of recognizing who Christ is, as this understanding is central to the Christian faith. Ultimately, Morgan concludes that Christ's life and teachings reveal the profound mystery of godliness.
Concerning His Saving Mission
By G. Campbell Morgan0Redemption and RighteousnessChrist's MissionMAT 5:17MAT 9:13MAT 10:34MAT 20:28LUK 12:49LUK 19:10JHN 5:43JHN 10:10JHN 12:27JHN 12:31G. Campbell Morgan emphasizes the multifaceted mission of Christ, asserting that Jesus came not to abolish the law but to fulfill it, and to call sinners to repentance rather than the righteous. He highlights the necessity of loyalty to Christ, which may lead to conflict rather than peace, as true discipleship requires total commitment. Morgan explains that Jesus' mission involved healing moral maladies through His sacrificial death, establishing righteousness, and ultimately glorifying God. The preacher underscores that the purpose of Christ's coming was both ethical and redemptive, aiming to create a new society through the transformative power of His love and sacrifice.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
Hosea and Gomer - God's Endtime Strategy
By Art Katz0RestorationUnconditional LoveHOS 2:8HOS 2:19HOS 3:1MAT 9:13ROM 11:31Art Katz explores God's endtime strategy for restoring Israel through the metaphor of Hosea and Gomer, illustrating God's deep grief over Israel's unfaithfulness. He emphasizes that Gomer's moral decline mirrors Israel's rejection of God, leading to severe judgments that are ultimately redemptive. Katz highlights that God's love and mercy, rather than judgment, will lead to Israel's restoration, as He desires an intimate relationship with His people. The sermon underscores the importance of recognizing God as the true source of life and blessings, contrasting it with the false gods that Israel has pursued. Ultimately, Katz calls for a demonstration of unconditional love towards Israel, reflecting God's character and the hope of redemption.
Luke 7:48
By Chuck Smith0Love and GratitudeForgivenessMAT 9:13LUK 7:47JHN 3:17ROM 5:8EPH 2:8Chuck Smith discusses the contrasting attitudes of Simon the Pharisee and a sinful woman who anoints Jesus' feet. While Simon, a self-righteous host, fails to show Jesus basic hospitality, the woman, aware of her sins, expresses profound love and gratitude through her actions. Jesus highlights that those who are forgiven much, love much, and He assures the woman that her faith has saved her, granting her peace. The sermon emphasizes the importance of recognizing our need for forgiveness and the depth of love that can arise from it. Ultimately, it challenges listeners to reflect on their own relationship with Jesus and the love they express in response to His grace.
He Preached Repentance
By David Wilkerson0Healing through ConfessionRepentanceMAT 9:13MRK 1:14LUK 5:31LUK 13:5ROM 10:8David Wilkerson emphasizes that the church should be a place of open and shameless repentance, as Jesus calls sinners to turn back to Him for healing and restoration. He highlights that salvation comes through the confession of our sins and belief in Jesus, as stated in Romans 10:8-11. Wilkerson questions the current state of churches regarding the practice of inviting people to repent and acknowledges that everyone, regardless of their struggles, must come to Jesus for healing. He reiterates that Jesus' central message was one of repentance, urging believers to recognize their need for confession and the transformative power it holds. Ultimately, Wilkerson reminds us that without repentance, we risk spiritual peril, as Jesus warned in Luke 13:5.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
But go ye and learn what that meaneth-- (Hos 6:6), I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes. for I am not come to call the righteous, but sinners to repentance--The italicized words are of doubtful authority here, and more than doubtful authority in Mar 2:17; but in Luk 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."
John Gill Bible Commentary
Then came to him the disciples of John,.... Of John the Baptist, to whom they had addicted themselves, and by whom they abode: though their master was in prison, and the Messiah was known to be come, yet still they were attached to John, and particularly imitated him in the austerities of his life. These, either hearing of the great entertainment made at Matthew's house for Christ, and his disciples, at which they were offended; or else being moved, and set on by the Pharisees, with whom they were agreed in the business of fasting, came to Christ where he was, and put this question to him, saying, why do we, and the Pharisees, fast oft, but thy disciples fast not? Not that they wanted to know the reason why they and the Pharisees fasted; that they could account for themselves, but why Christ's disciples did not: and this is said not so much by way of inquiry, as reproof; and their sense is; that Christ's disciples ought to fast, as well as they and the Pharisees, and not eat, and drink, and feast in the manner they did. The fastings here referred to are not the public fasts enjoined by the law of Moses, or in any writings of the Old Testament; but private fasts, which were enjoined by John to his disciples, and by the Pharisees to their's; or which were, according to the traditions of the elders, or of their own appointing, and which were very "often" indeed: for besides their fasting twice a week, on Monday and Thursday, Luk 18:12 they had a multitude of fasts upon divers occasions, particularly for rain (c). If the 17th of Marchesvan, or October, came, and there was no rain, private persons kept three days of fasting, viz. Monday, Thursday, and Monday again: and if the month of Cisleu, or November, came, and there was no rain, then the sanhedrim appointed three fast days, which were on the same days as before, for the congregation; and if still there was no rain came, they added three more; and if yet there were none, they enjoined seven more, in all thirteen, which R. Acha and R. Barachiah kept themselves (d). Fasts were kept also on account of many other evils, as pestilence, famine, war, sieges, inundations, or any other calamity; sometimes for trifling things, as for dreams (e), that they might have good ones, or know how to interpret them, or avoid any ill omen by them; and it is almost incredible what frequent fastings some of the Rabbins exercised themselves with, on very insignificant occasions. They (f) say, "R. Jose , "fasted fourscore fasts" to see R. Chiyah Rubba; at last he saw, and his hands trembled, and his eyes grew dim: --R. Simeon Ben Lakish , "fasted three hundred fastings" to see R. Chiyah Rubba, and did not see him.'' Elsewhere it is said, that R. Ase fasted "thirty days" to see the same person, and saw him not (g). Again (h), "R. Jonathan fasted every eve of the new year, R. Abin fasted every eve of the feast of tabernacles, R. Zeura fasted "three hundred fasts", and there are that say "nine hundred fasts".'' This may serve to illustrate and prove the frequency of the Jewish fastings. Luke represents this question as put by the Pharisees, which is here put by the disciples of John: it was doubtless put by both agreeing in this matter; and which shows that John's disciples were instigated to it by the Pharisees, who sought to sow discord between them, and to bring Christ and his disciples into contempt with them. (c) Misn. Taanith, c. 1. sect. 4. 5, 6. & c. 3. sect. 4, 5, 6, 7, 8. Maimon. & Bartenora in ib. (d) T. Hieros. Taanlot, fol. 65. 2. & 66. 4. (e) T. Bab. Sabbat. fol. 10. 1. Maimon Taaniot, c. 1. sect. 12-14. (f) T. Hieros. Cilaim, fol. 32. 2. & Cetubot, fol. 35. 1. (g) Midrash Kohelet, fol. 79. 1. (h) lb. Nedarim, fol. 40. 4. & Taanioth, fol. 66. 1.
Tyndale Open Study Notes
9:13 I want you to show mercy, not offer sacrifices: God’s desire is applied to the question of table fellowship with sinners; Jesus’ mercy in eating with sinners contrasts with the Pharisees’ separation from sinners (symbolized as sacrifices). • Jesus revealed the true spiritual condition of the Pharisees, who think they are righteous; they failed to recognize that they were in fact unrighteous and in need of the Messiah’s salvation. See 7:1-5; 8:11-12; 19:30; 20:16; 21:43.