Guest Blogger: Mercy vs. Sacrifice (part 1)
I’ve invited people to write “guest blog posts” for this blog. There are several reasons for this: 1) To offer different perspectives. 2) To generate even more discussion and conversation between blogs. 3) To introduce other bloggers to my readers.
(If you are interested in writing a guest blog post, please contact me at aknox[at]sebts[dot]com.)
Today’s post was written by Norm Mitchell. You can connect with Norm via his email at norman.mitchell.iii [at] gmail [dot] com.
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Mercy vs. Sacrifice (part 1)
God has indicated multiple times in both the old and new testaments that He would rather His people forego the mandated sacrifices (and other duties) that He instituted and instead, love Him, obey Him, and show compassion to others.
I used to think that God was about the FORM of religion in the old testament, and that it was really cool how Jesus came and emphasized the paramount importance of the relationship that we have with God over the keeping of the letter of the law. I now believe that God, who does not change, has intended this from the beginning of time. The old testament is full of examples of God’s attempt to strengthen His relationship with those who love Him and to begin relationships with those who did not know Him.
Some Scriptural examples:
And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. (I Samuel 15:22)
Saul was commanded to destroy the Amalekites–animals and all. After the battle, however, he kept the king alive and kept the best of the animals. When Samuel questioned him about it, Saul’s excuse was that he only kept the animals to sacrifice to the Lord. And what was Samuel’s response? “Do you think that God cares about sacrifices nearly as much as He cares about obedience? It is better to obey God and listen to Him than to sacrifice to Him.”
Wherewith shall I come before the LORD, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old? Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? (Micah 6:6-8)
The first part of the book of Micah details the evil that the Israelites had come to embrace, emphasizing the wickedness of the rulers and priests that exploited and oppressed the people. God talks about the judgment that he would bring on Israel because of this wickedness.
The second part of the book talks about the salvation that He would bring from their foreign oppressors. This salvation was not merely a political freedom, but was anchored in the coming of the Messiah.
Chapter 6 appears to be a bottom line of sorts. God concludes his grievance against the Israelites: “Have I done anything to hurt you? Haven’t I helped and protected you?”
The response from the people appears to typify the prevalent attitude: “What do You want? Do You want sacrifices and offerings? How about thousands of sacrifices? Would You be satisfied if I gave You my first-born child?” I don’t know if this attitude is born of annoyance, desperation, or something else. “Leave me alone, God. Here’s a sacrifice, now get off my back.” Or maybe it’s “How can I regain my relationship with God? What will it take? Thousands of sacrifices? My first-born child?”
But Micah says of God: “He has shown you what He requires of you: Execute righteous judgments, be compassionate, and humbly pursue a relationship with God.”
O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. But they like men have transgressed the covenant: there have they dealt treacherously against me. Gilead is a city of them that work iniquity, and is polluted with blood. And as troops of robbers wait for a man, so the company of priests murder in the way by consent: for they commit lewdness. (Hosea 6:4-9)
God laments how His people had forsaken Him. He says, “I wanted you to show mercy and to know Me more than I wanted you to sacrifice to me!”
But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. (Matthew 15:5-8)
Jesus quoted Isaiah when chastising the Pharisees whose excuse for neglecting to care for their parents was that they were using their money for sacrificial giving to God. Their focus on keeping the law came at the expense of a relationship with God and with their family.
Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. (Matthew 23:23)
But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. (Luke 11:42)
Jesus rebuked the Pharisees for scrupulously paying tithes on the herbs–the tiniest quantities of crops they had, and neglecting judgment, mercy, and the love of God. I equate this in my mind to finding a dime on the sidewalk, and ensuring that I give a penny back to God. They so entwined themselves in the details of their religion (some out of a desire to increase their prestige and following, and some, probably, out of an incorrect picture of what God required) that their religious ceremony completely eclipsed their relationship with God.
God clearly desires a close relationship with people.
Replay: Discipling as Discipleship
Have you ever heard someone (perhaps you?) say something like this, “I learn more about a subject when I study, prepare, and teach a subject.” A couple of years ago, when I was having a conversation with a friend about this, we started talking about how discipleship works like this also. I wrote about some of our conversations in a post called “Discipling as Discipleship.” If I’m correct, then “making disciples” not only helps others (the ones discipled) follow Jesus (i.e., disciples them), it also helps us (the ones discipling) follow Jesus (i.e., disciples us). Confused? See if the post makes more sense…
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Discipling as Discipleship
Recently, I was talking with a friend about teaching. My friend said that he thought he learned more by teaching (both the study beforehand and the act of teaching combined) than his students learned. I’ve heard many, many people make this same kind of statement.
In fact, I noticed the same thing when I first started teaching Greek. Although I had taken several classes in Greek grammar, Greek exegesis, and even Greek linguistics, I learned more by teaching an introductory Greek course than I learned in all of those classes combined. (Obviously, I needed the foundations of what I learned in those classes, though.)
Furthermore, I think that I learned things by teaching that I never would have learned if I had remained a student… that is, if I had never tried to teach someone else.
So, if my friend’s statement and other people’s statements and my own experience are any indication, then teaching is a good way for the teacher to learn. In fact, teaching may be the only way for the teacher to learn certain things.
Lately, I’ve been wondering if this is true of discipleship as well. Is making disciples a good way of being discipled? Do we become better disciples (are we discipled) when we help disciple others (make disciples)?
As we help people mature in their faith and help people follow Jesus, are we then in the process helped to mature in our faith and helped to follow Jesus?
Furthermore, could it be that there are aspects of being a disciple of Jesus that we will never learn or understand or obey until we are in the process of discipling others?
To me, these seem like simple, rhetorical questions, all of which would be answered, “Yes!” But, practically, I (and others that I’ve observed) tend to live as if the epitome of discipleship is to continue to be discipled by the master discipler.
When Jesus told his disciples to make disciples, he included this: “teaching them to do all that I commanded you.” (Matthew 28:19-20) It would seem that as Jesus’ disciples made disciples, they would teach them to “make disciples.” Otherwise, the disciples would not be teaching others to do all that Jesus commanded the disciples to do.
But, if my assumption at the beginning of this post is correct, then discipling other is not simply a matter of obedience… it is a form of discipleship itself. In the process of discipling others, we are discipled. Thus, if we fail to disciple others, not only do we fail to obey the teachings of Christ, we also fail to be discipled ourselves.
Perhaps this seems strange or convoluted or even confusing. But, this is what it boils down to: to be a disciple of Jesus, we must make disciples. While we are making disciples, we are being discipled ourselves.
When Paul refers to other believers using father/child language
In this short series, I’m looking at the ways that Paul referred to people who traveled with him and people he worked with in various cities in order to answer these questions: How did Paul think those who traveled with him and worked with him? Did he think of himself as being a superior with them being subordinates (i.e., a hierarchy)? Did he think of them all as equals?
A few days ago, I introduced the series by asking, “What did Paul think of his subordinates?” Next, I defined some of the terms that I will use: superior, subordinate, and hierarchy. Then, in my previous post, I covered the terms that Paul used most often to refer to other believers: brother/sister and fellow-worker/soldier/servant.
In this post, I look at the father/child language that Paul also uses to refer to other believers. Here are all the passages in which Paul refers to others using father/child language:
For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel. I urge you, then, be imitators of me. That is why I sent you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, as I teach them everywhere in every church. (1 Corinthians 4:15-17 ESV)
I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of you. For I have no one like him, who will be genuinely concerned for your welfare. They all seek their own interests, not those of Jesus Christ. But you know Timothy’s proven worth, how as a son (child) with a father he has served with me in the gospel. I hope therefore to send him just as soon as I see how it will go with me, and I trust in the Lord that shortly I myself will come also. (Philippians 2:19-24 ESV)
For you know how, like a father with his children, we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory. (1 Thessalonians 2:11-12 ESV)
Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope, To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord… This charge I entrust to you, Timothy, my child, (1 Timothy 1:1-2,18 ESV)
Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus, To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord… You then, my child, be strengthened by the grace that is in Christ Jesus (2 Timothy 1:1-2; 2:1 ESV)
Paul, a servant of God… To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior. (Titus 1:1,4 ESV)
I appeal to you for my child, Onesimus, whose father I became in my imprisonment. (Philemon 1:10 ESV)
And, using related language, in the passage below Paul refers to someone as his “mother”:
Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well. (Romans 16:13 ESV)
And, finally, in this passage, we find both the “father,” “mother,” and “brother/sister” language used:
Do not rebuke an older man but encourage him as you would a father, younger men as brothers, 2 older women as mothers, younger women as sisters, in all purity. (1 Timothy 5:1-2 ESV)
What can we learn from these passages about the father/child language that Paul uses? Does he use this terminology to refer to himself as superior to others or to refer to them as subordinate to himself?
(I’m going to talk about these passages in more detail in my next post.)
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Series: Does Paul refer to other Christians as superiors/subordinates?
- What did Paul think about his subordinates?
- Defining the terms
- The ways that Paul most often refers to other believers
- When Paul refers to other believers using father/child language
- Examining Paul’s use of the father/child language
- Does Paul use the term apostle to refer to a superior/subordinate relationship?
- When Paul DOES use the language of superiors and subordinates
The ways that Paul most often refers to other believers
In this short series, I’m looking at the ways that Paul referred to people who traveled with him and people he worked with in various cities in order to answer these questions: How did Paul think those who traveled with him and worked with him? Did he think of himself as being a superior with them being subordinates? Did he think of them all as equals?
A couple of days ago, I introduced the series by asking, “What did Paul think of his subordinates?” Then, in yesterday’s post, I defined some of the terms that I will use: superior, subordinate, and hierarchy.
In this post, I start the study by looking at a few terms that Paul uses most often to refer to other followers of Jesus Christ – both those who travel along with him and those with whom he works in the cities where he visits.
(By the way, this series is not intended to prove or disprove the existence of positions of authority among the church, although it would be part of a complete study of the subject. If you’d like to read a fuller treatment of the subject of positions of authority among the church see this series: “Authority among the church.”)
It should come as no surprise that Paul uses brother/sister terminology most often when referring to other Christians. We know that he refers to the recipients of his letters as brothers and sisters, but he also often refers to individuals as brother and sister as well.
Here are a few examples:
I commend to you our sister Phoebe… (Romans 16:1 ESV)
Now concerning our brother Apollos, I strongly urged him to visit you with the other brothers… (1 Corinthians 16:12 ESV)
Tychicus the beloved brother and faithful minister in the Lord will tell you everything. (Ephesians 6:21 ESV)
Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brothers. (2 Timothry 4:21 ESV)
A related term that Paul also uses often in Romans 16 is one that is usually translated “kinsman” or “relative.” As with brother/sister, this term brings out the familial relationship between those who are in Christ. Here are a couple of examples in which Paul refers to people as his “kinsmen/relatives”:
Greet my kinsman Herodion… (Romans 16:11 ESV)
…so do Lucius and Jason and Sosipater, my kinsmen, [greet you]. (Romans 16:21 ESV)
Besides the “brother/sister” and “relative” references mentioned above, there is another group of terms that Paul often uses to refer to other believers. In these cases, Paul combines a noun or descriptor with the Greek term that means “together with.” You usually see this references translated as “fellow” or “co-” depending on the term used (and the translation).
Here are a few different examples:
Yes, I ask you also, true companion, help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life. (Philippians 4:3 ESV)
I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier… (Philippians 2:25 ESV)
…just as you learned it from Epaphras our beloved fellow servant. (Colossians 1:7 ESV)
To Philemon our beloved fellow worker and Apphia our sister and Archippus our fellow soldier… (Philemon 1:1-2 ESV)
As you can see from the last example, Paul often combines several of the different terms together. For an amazing look at the way that Paul refers to other Christians, read through the entirety of Romans 16.
The language that Paul uses in the examples above (and in many other passages in which he uses similar terms) is the language of equality, not the language of superiors and subordinates.
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Series: Does Paul refer to other Christians as superiors/subordinates?
- What did Paul think about his subordinates?
- Defining the terms
- The ways that Paul most often refers to other believers
- When Paul refers to other believers using father/child language
- Examining Paul’s use of the father/child language
- Does Paul use the term apostle to refer to a superior/subordinate relationship?
- When Paul DOES use the language of superiors and subordinates
Paul’s thoughts on superiors and subordinates: defining the terms
In yesterday’s post, “What did Paul think about his subordinates?,” I explained that in the next few post I intend to examine what Paul thought about the people who traveled with him and the people he worked with in various cities. Did he think of himself as being a superior with them being subordinates? Did he think of them all as equals?
Before I get into the evidence from Scripture, I think it’s important that I define the terms that I’m using in this series.
Superior
A person higher than another person in rank, status, authority, or quality
Subordinate
A person lower in rank, status, authority, or quality in comparison to another person
And, since this word will probably pop up from time to time, I will include it as well:
Hierarchy
A ranking of different people based on status, authority, or quality
In reality, in the way that I’m using these terms, the three go together. A hierarchy requires superiors and subordinates. The presence of superiors or subordinates automatically dictates the presence of the other and automatically forms a hierarchy.
So, if I rephrase the original question using these definitions, then this is what I’m asking: Did Paul think of himself as being higher in rank, status, authority, or quality than the people he traveled with or the people in worked with in various cities?
Now, I want to point out something very important. I am not talking about extreme cases of superiority or subordination. I’m not talking about dictatorial leaders or blind followers. I’m simply talking about hierarchy of any kind, and superiors and subordinates of any kind.
A kind, benevolent, caring, supportive, and empowering superior is still a superior and is still above his/her subordinates in a hierarchy based on some rank.
So, in the remaining posts in this series, I will examine the terms that Paul used to refer to his traveling companions and other believers in various cities in order to determine if he used terms denoting a superior/subordinate relationship or if he used terms denoting an equal relationship.
I’d love to hear your thoughts on the definitions I’m using.
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Series: Does Paul refer to other Christians as superiors/subordinates?
- What did Paul think about his subordinates?
- Defining the terms
- The ways that Paul most often refers to other believers
- When Paul refers to other believers using father/child language
- Examining Paul’s use of the father/child language
- Does Paul use the term apostle to refer to a superior/subordinate relationship?
- When Paul DOES use the language of superiors and subordinates
What did Paul think about his subordinates?
A couple of weeks ago, a new blogging friend (Donald) and I had a good discussion on an old post called “The Phabulous Phoebe.” In those comments, Donald mentioned Paul’s relationship with Timothy, and how Paul referred to it as a father/son relationship. (See 1 Timothy 1:1-2 and 2 Timothy 1:1-2 as examples.)
These comments triggered a question in my mind: How did Paul think those who traveled with him and worked with him? Did he think of himself as being a superior with them being subordinates? Did he think of them all as equals?
Of course, we can’t ask Paul that question. And, he does not write a letter to tell anyone what he thinks about these various people. All we can do is consider how Paul referred to the people who traveled with him and how he referred to the people he worked with in the various cities where he spent time.
Why is this important? Not long after the apostle died, some of the Christians who came along after them began exhorting the church to form into a hierarchical system with the bishop at the top, elders under them, deacons under them, and everyone else under the official clergy. (Ignatius is one example of an early writer who proposed this type of hierarchy, although I don’t think his ideas caught on until many years after he died.)
Now, if you’ve read my blog for any length of time, then you know that I disagree with this line of thinking. I do not believe that Jesus or any of his immediate followers – including Paul – desired to see the church develop into some type of hierarchical organization.
Studying the way that Paul referred to the people who traveled with him and with whom he worked in various cities can help us understand a little more about the presence or absence of a hierarchy at that time. Obviously, this short study will not prove the presence or absence of a hierarchy among the church while Paul was writing as letters, but it is another point in the argument one way or another.
So, over the next few days, I’m planning to publish posts that examine the way that Paul referred to other people. Today, most of these people would be considered Paul’s “subordinates” – thus, the use of the term “subordinates” in the title of this post.
What do you think? Do you believe that Paul saw himself as being in a position of superiority while others were his subordinates?
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Series: Does Paul refer to other Christians as superiors/subordinates?
- What did Paul think about his subordinates?
- Defining the terms
- The ways that Paul most often refers to other believers
- When Paul refers to other believers using father/child language
- Examining Paul’s use of the father/child language
- Does Paul use the term apostle to refer to a superior/subordinate relationship?
- When Paul DOES use the language of superiors and subordinates
Helping each other follow Jesus
At the very basic level, a disciple is simple a learner. Around the first century, the term disciple took on a little more technical meaning referring to someone who followed the teaching and way of life of a particular teacher. For example, there were disciples of Socrates, disciples of Plato, disciples of Aristotle, disciples of John the Baptist, disciples of Pythagoras, etc. Anyone who learned from and lived by the teachings of a person was considered a disciple of that person.
Of course, for Christians, we are not concerned with being a disciple of just anyone. We want to be disciples of Jesus Christ. This means that we want to follow the teachings and way of life that were presented by him. When we talk about making disciples, we mean helping people following Jesus Christ. We do not want people to follow us, unless in doing so they are also learning to be disciples of Jesus. But, even when they follow us, we want them to understand that Jesus is their true master, not us. Our goal is for these people to stop following us and to begin following Jesus on their own.
Since Jesus is their master – and not us – our goal includes helping them to understand what Jesus desires of them, not what Jesus desires of us. Jesus may give me certain gifts, talents, resources, opportunities, and passions that he does not give to other disciples. I must not put myself in the place of Jesus and attempt to direct one of his disciples to live in the way that Jesus is calling me to live. Certainly, there will be some similarities in the way of life of any disciple of Jesus Christ, and this is where we can be most helpful to one another.
We can teach and demonstrate to one another what it means to love others in general, but we cannot tell each other exactly how Jesus desires for us to love others. We can help one another understand what it means to build up the church for works of service, but we cannot take the place of the master is ordering his disciples to edify others in specific ways. Thus, there are ways that we can help people follow Jesus, but we must not take the place of Jesus ourselves.
Of course, there are many ways that we can help each other follow the teachings and way of life of Jesus. For example, we can help each other read and understand Scripture. We can help each other learn to pray. We can encourage one another to show love and generosity and concern for others. In all of these, though, we must remember that our goal is following Jesus, not in completing specific activities. It is easy to get so caught up in activities that we forget that the purpose of those endeavors is following Jesus.
But, is it really important for us to help one another follow Jesus Christ? Apparently it was so important to Jesus that it was one of his final instructions to his original disciples: “Go therefore and make disciples of all nations…” (Matthew 28:19-20 ESV)
Are you helping people follow Jesus? How is Jesus using you to help others follow him?
He was a little bit off there. What a shame!
Have you been watching any of the 2012 Olympics from London? We’ve watched some of the NBC live broadcasts during the afternoon and some of the NBC unlive broadcasts on at night.
I’ve enjoyed several sports, but especially gymnastics. I’ve been intrigued by the commentators covering the gymnastics events. I understand that the judges are looking for perfection and the announcers have to help the audience, but, to be honest, I usually can’t see the mistakes that the judges see and commentators point out. Instead, I see artistry and athleticism that is unmatched by 99.9% (+) of the world’s population.
You know what I’m talking about, right? One hand moved to the side by half an inch too much, or a small step after flipping 10-20 times through the air with a few twists? These are errors… devastating… dream-breaking. Of course, if I tried to do even part of that routine… well, you know how that would turn out.
I wonder if we’re like that among our brothers and sisters in Christ too often. We expect perfection when it comes to almost anything, especially when we are gathered together. One small misstep or one small word misspoken is a huge mistake… devastating… heretical maybe.
So, slowly, this develops into this idea that God demands “excellence”… excellence in speaking ability… excellence in serving… excellence in leadership… excellence in singing… excellence in everything.
And we make God unapproachable for everyone who is not “excellent” (however we define “excellence”).
Interestingly, from reading the New Testament, it seems that God calls and uses the broken… the imperfect… the ones who recognize that they are not excellent and accept others in the un-excellent state.
It seems that every group has their definition of what is expected from others. And if anyone can’t provide that, then they should remain on the sidelines.
I’ve learned something very important over the last several years. Sometimes God speaks loudest through the quietest voice. Sometimes he speaks clearest through some who can barely put a sentence together. Sometimes God serves more powerfully through the one who stumbles along. Sometimes he serves most consistently through some who make mistakes.
And, perhaps I should change “sometimes” above to “often.”
But, what happens when those who are not “excellent” are not allowed to speak or to serve? What happens when only those who are “excellent” speak and serve?
I believe the answer is the same in both cases: the church is less healthy and the growth (maturity) of the church is hindered.
When it comes to giving to others, why do we usually seem to start with reasons to not give?
I don’t know about you, but I’ve enjoyed following Chuck on his newish blog “Being Filled” (and, of course, I’ve enjoyed his interactive here and on Twitter). One of his latest posts is called “Give to Everyone Who Asks of You.”
Whenever I hear someone teach about this subject (or read someone who has written about this subject) they almost always begin with exceptions for giving or justifications for not giving. Interestingly, Chuck deals with many of these excuses in his own post.
For example, concerning the excuse “he doesn’t deserve it,” Chuck writes:
You’re right; he doesn’t deserve it. You don’t deserve it either. What you have is not the result of your own careful planning and managing. Everything you have is a gift of God. And God has just commanded you to pass some of that gift on to another undeserving person.
Chuck covers several other excuses as well.
But, I’m not concerned so much with the excuses and whether or not they are justified. But, when I read Chuck’s post, and went back and read Jesus’ command in context, I noticed something:
In every instance in Scripture where it is recorded that Jesus commanded “Give to everyone who asks of you,” he said that in the context of loving our enemies. Think about that… Jesus is talking about giving to people who oppose us… and giving them anything they ask from us. (There are other commands and examples of giving to people who are not our enemies, but this context was about giving to enemies.)
Again, I’m not interested in when, where, why, and how we may or may not be justified to not give, I’m simply pointing out that when Jesus commanded us to give, he was not talking about giving to people who agree with us or even to people who like us.
This is certainly a different kind of giving… If Jesus began in the context of enemies, why do we typically begin with reasons not to give?
Replay: I desire mercy, and not sacrifice
Four years ago, we were studying the Gospel of Matthew together on Sunday mornings when we gathered with the church. During that time and in response to part of that study and discussion, I wrote a post called “Mercy not Sacrifice.” The title of that post (and this replay, of course) comes from Matthew 9 (and Hosea 6). God commanded his people to offer sacrifices, but both the prophet Hosea and Jesus said that God did not want their sacrifices. huh? God desires mercy and not the sacrifices? Yes. God desires for us to show love to others more than doing everything just right? Yes.
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Mercy not Sacrifice
Next Sunday, we’ll be studying Matthew 9:9-13. I’m not scheduled to teach, but I’m continuing to study along in case God teaches me something that would transform my own life and perhaps that he would want me to share with others in order to build them up toward maturity in Christ. Here is the passage:
As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him. And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples. And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. Go and learn what this means, ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.” (Matthew 9:9-13 ESV)
The quotation, “I desire mercy, and not sacrifice”, is from Hosea 6:
What shall I do with you, O Ephraim? What shall I do with you, O Judah? Your love is like a morning cloud, like the dew that goes early away. Therefore I have hewn them by the prophets; I have slain them by the words of my mouth, and my judgment goes forth as the light. For I desire steadfast love [mercy] and not sacrifice, the knowledge of God rather than burnt offerings. But like Adam they transgressed the covenant; there they dealt faithlessly with me. (Hosea 6:4-7 ESV)
For the children of Israel during Hosea’s time and for the Pharisees of Jesus’ time, following God meant offering sacrifices and attending religious festivals as well as living according to the law. But for all their sacrifices and attendance and law keeping, Jesus (and God through the prophet Hosea) says that they were actually “transgressing the covenant”. They had forgotten about mercy.
In Matthew 9:9-13, Jesus is eating with Matthew and some of his tax collecting friends. The Pharisees were appalled that Jesus would eat with that kind of low life scum. Everyone knew that tax collectors were cheaters and traitors – sinners. That is why the Pharisees would have nothing to do with them.
Jesus knew the deplorable nature of the tax collectors also. That is why Jesus spent time with them. Thus, Jesus turns the world upside down. The righteous one spends his time with the unrighteous, because it is more important for God’s people to offer mercy to others than to offer sacrifices to God (without mercy). The sacrifices and offerings and feasts and rituals meant nothing to God if the people were not also dealing mercifully with others.
The religious leaders of Jesus’ day were always getting mad at Jesus for hanging out with people like tax collectors and prostitutes and drunkards and lepers and others of an unsavory sort. He spent so much time with them, that the religious leaders started saying the Jesus was a glutton and a drunkard. But, Jesus knew that these were the people who most needed the love and mercy of God. These were the people who needed a true demonstration of God’s grace.
Today, there are many, many people who need a true demonstrate of God’s grace. They need to know the love and mercy of God. And, God’s children are the only ones who can demonstrate God’s grace, mercy, and love to them.
God desires for us to demonstrate his mercy more than we care about our religious gatherings and exercises. Which do we care more about?