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13. But rather go and learn He dismisses and orders them to depart, because he saw that they were obstinate and unwilling to learn. Or rather he explains to them, that they are contending with God and the Prophet, when, in pride and cruelty, they are offended at relief which is given to the wretched, and at medicine which is administered to the sick. This quotation is made from Hosea 6:6:

For I desired mercy, and not sacrifice;
and the knowledge of God more than burnt-offerings.

The subject of the prophet’s discourse had been the vengeance of God against the Jews. That they might not excuse themselves by saying that they were performing the outward worship of God, (as they were wont to boast in a careless manner about their ceremonies,) he declares that God has no delight in sacrifices, when their minds are destitute of piety, and when their conduct is at variance with uprightness and righteousness. That the statement, I desired not sacrifice, must be understood comparatively, is evident from the second clause, that the knowledge of God is better than burnt-offerings By these words he does not absolutely reject burnt-offerings, but places them in a rank inferior to piety and faith. We ought to hold, that faith and spiritual worship are in themselves pleasing to God, and that charity and the duties of humanity towards our neighbors are in themselves required; but that sacrifices are but appendages, so to speak, which are of no value or estimation, where substantial truth is not found. On this subject I have treated more fully at the tenth chapter of the Epistle to the Hebrews. It ought to be observed that there is a synecdoche in the word mercy: for under one head the prophet embraces all the kindness which we owe to our brethren.

For I came not Though this was spoken for the purpose of reproving the pride and hypocrisy of the scribes, yet it contains, in a general form, a very profitable doctrine. We are reminded that the grace of Christ is of no advantage to us, unless when, conscious of our sins, and groaning under their load, we approach to him with humility. There is also something here which is fitted to elevate weak consciences to a firm assurance: for we have no reason to fear that Christ will reject sinners, to call whom he descended from his heavenly glory. But we must also attend to the expression, to repentance: which is intended to inform us that pardon is granted to us, not to cherish our sins, but to recall us to the earnestness of a devout and holy life. He reconciles us to the Father on this condition, that, being redeemed by his blood, we may present ourselves true sacrifices, as Paul tells us:

The grace of God, which bringeth salvation, hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and devoutly in this world, (Titus 2:11,12.)

Matthew 9:14. Then come to him the disciples of John. Luke represents the Pharisees as speaking: Mark appears to connect both. And, indeed, there is no room to doubt that the Pharisees maliciously endeavored, by this stratagem, to draw the disciples of John to their party, and to produce a quarrel between them and the disciples of Christ. A resemblance in prayers and fastings was a plausible pretext for associating at this time: while the different manner in which Christ acted was an occasion of enmity and dislike to men whose temper was unamiable, and who were excessively devoted to themselves.

This example reminds us, that prudence and caution are necessary to prevent wicked and cunning men from sowing divisions among us on any slight grounds. Satan has a wonderful dexterity, no doubt, in laying those snares; and it is an easy matter to distress us about a trifle.⁵²³⁵²³     “Pour des choses qui ne valent pas le parler;” — “for things that are not worth talking about.” But we ought especially to beware lest the unity of faith be destroyed, or the bond of charity broken, on account of outward ceremonies. Almost all labor under the disease of attaching undue importance to the ceremonies and elements of the world, as Paul calls them, (Galatians 4:3; Colossians 2:8;) and accordingly they do not hesitate, for the most part, to prefer the merest rudiments to the highest perfection. This is followed by another evil arising out of fastidiousness and pride, when every man would willingly compel the whole world to copy his example. If any thing pleases us, we forthwith desire to make it a law, that others may live according to our pleasure.

When we read that the disciples of John were caught by these snares of Satan, let us first learn not to place holiness in outward and indifferent matters, and at the same time to restrain ourselves by moderation and equity, that we may not desire to restrict others to what we approve, but may allow every one to retain his freedom. As to fasting and prayers, it ought to be understood, that John gave his disciples a particular training, and that for this purpose they had stated days for fastings, a settled form, and fixed hours of prayer. Now, I reckon those prayers among outward observances. For, though calling on God holds the first rank in spiritual worship, yet that method of doing it was adapted to the unskilfulness of men, and is justly reckoned among ceremonies and indifferent matters, the observance of which ought not to be too strictly enjoined. Of the reason why John’s discipline was more severe than that of Christ we have already spoken, and a more convenient opportunity for treating of it will again occur.

15. Can the children of the bridegroom mourn? Christ apologizes for his disciples on the score of the season, alleging that God was still pleased to indulge them in joyous feelings, as if they were present at a marriage: for he compares himself to the bridegroom, who enlivens his friends by his presence. Chrysostom thinks that this comparison was taken from the testimony of John the Baptist, He that hath the bride is the bridegroom, (John 3:29.) I have no objection to that view, though I do not think that it rests on solid grounds. Let us be satisfied with Christ’s declaration, that he spares his disciples, and treats them with gentleness, so long as he is with them. That none may envy them advantages which are of short duration, he gives warning that they will very soon be treated with greater harshness and severity.

The apology rests on this consideration, that fasting and prayers are adapted to sorrow and adversity: extraordinary prayers I mean, such as are here mentioned. Christ certainly intended to accustom them, by degrees, to greater patience, and not to lay on them a heavy burden, till they gained more strength. Hence we ought to learn a twofold instruction. When the Lord sometimes endures the weakness of our brethren, and acts towards them with gentleness, while he treats us with greater severity, we have no right to murmur. Again, when we sometimes obtain relief from sorrow and from vexations, let us beware of giving ourselves up to enjoyments; but let us, on the contrary, remember that the nuptials will not always last. The children of the bridegroom, or of the nuptial bed, is a Hebrew phrase, which denotes the guests at a marriage.⁵²⁴⁵²⁴     “Les fils de l’espoux, (comme il y a en tournant de mot a mot,) par une facon de parler des Hebrieux signifient ceux qui sont appelez au banquet des nopces.” — “The children of the bridegroom, (as the words may be literally rendered,) by a mode of speaking among the Hebrews, denote those who were invited to the marriage banquet.”