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MERCY BEFORE SACRIFICE
THERE is a disposition in every man to substitute external observances for the devotion of the heart; and to rest satisfied with rendering to God some easy services, while they are utterly averse to those duties which are more difficult and self-denying. But God cannot be deceived, nor will he be mocked. He will look at the heart, and not at the outward appearance only; and will mark with indignation the partial obedience of the hypocrite, no less than the open disobedience of the profane. It was thus that he dealt with his people of old, “hewing them by his prophets, and slaying them by the words of his mouth,” because they rested in their sacrifices and burnt-offerings, when he desired the more acceptable services of faith and love.
In this view the prophet intimates in the text,
I. The use of instituted ordinances—
The words of the text are not to be considered as importing that God did not require sacrifices at all, but as declaring his decided preference for spiritual obedience; just as our Lord’s injunction, “not to labour for the meat that perisheth, but for that meat which endureth unto eternal life [Note: Joh_6:27.],” was not intended to prohibit the pursuit of earthly things, but only to enjoin a superior regard for the concerns of eternity.
God approves and loves the observance of his appointed ordinances—
[God appointed a great variety of ordinances to be observed: but the most important among them were “sacrifices and burnt-offerings.” These he honoured with many signal tokens of his approbation. It is not improbable, that his acceptance of Abel’s offering was marked by the descent of fire from heaven to consume it [Note: Gen_4:4.]. Certain it is, that on many other occasions God vouchsafed to men this testimony of his regard [Note: To Moses; Lev_9:24. Manoah, Jdg_13:19-20. Solomon; 2Ch_7:1 and Elijah, 1Ki_18:38.]: and in unnumbered instances he imparted grace and peace to the souls of his people, while they presented their sacrifices before him.
Under the Gospel dispensation he has enjoined the public administration of his word and sacraments; and has crowned the observance of these ordinances with the brightest displays of his glory, and the richest communications of his love. He has promised his presence in them to the end of the world [Note: Mat_28:20.]; and that too in a manner and degree that we are not generally to expect it on other occasions.
Thus, both under the law and under the Gospel, God has abundantly manifested his regard for the ordinances of his own institution.]
But the acceptableness of such services depends on the manner in which they are performed—
[God looks rather to the disposition of the worshipper than the matter of his offering; and, if a contrite spirit be wanting, he values nothing that such a worshipper can present; This is repeatedly and strongly declared [Note: Isa_1:11-14; Isa_66:3.]; and is as true under the Gospel as under the Law [Note: Psa_51:16-17. Mat_15:8-9.].
To this all the Scriptures bear witness. Balaam’s answer to Balak [Note: Mic_6:6-8.], and Samuel’s to Saul [Note: 1Sa_15:22.], and the discreet scribe’s to Christ [Note: Mar_12:33.], all concur in establishing this point beyond a doubt.]
These considerations may well prepare us to acknowledge,
II. The superior excellence of vital godliness—
The view here given of vital godliness deserves attention—
[True religion, as it is experienced in the heart, consists in faith and love, or in such a “knowledge of God” as produces “mercy” both to the bodies and the souls of men. Our blessed Lord twice quotes the words of our text, and explains them in this very manner. was vindicating on one occasion the conduct of his disciples, for plucking some cars of corn on the Sabbath-day. What they had done was certainly allowable on any other day, but probably not on the Sabbath without some urgent necessity. Such a necessity existed in the present case; and as that plea was sufficient to vindicate David in a far more exceptionable violation of the law, and as it was acknowledged to be a full justification of the priests whose labours on the Sabbath were very great, so it was a sufficient excuse for the disciples, as their accusers would have known, if they had understood the meaning of the declaration in the text [Note: Mat_12:1-7. See also Mat_9:10-13. where our Lord adduced the same passage, in vindication of his own conduct in associating with sinners.].]
Such religion as is here described is far more excellent than any outward observances whatever—
1. This is valuable in itself; whereas they are valuable only in relation to the ends for which they were instituted—
[A “knowledge of God,” and a delight in the exercise of “mercy” to the bodies and the souls of men, renders us conformable to the image of Christ: it constitutes our meetness for heaven, where both our knowledge and our love will be perfected. But the performance of ceremonies, as has already been shewn, is worthless, if it be not instrumental to the production of humiliation and affiance, of purity and zeal. Duties which do not bring us to God, and God to us, are good for nothing.]
2. This argues real conversion; whereas they will consist with the most ungodly state—
[No man can know God as reconciled to him in Christ Jesus, or love his fellow-creatures for Christ’s sake, unless he be renewed in the spirit of his mind. He may possess carnal wisdom, together with humanity and compassion, while he is yet unregenerate: but, if he have that faith and that love which are the essential constituents of vital godliness, he must have been born again; because he could not have these things, if they had not been given him from above. But any man may be observant of ceremonies; as the Pharisees themselves were, at the very same time that they were slaves of pride, of covetousness, and of hypocrisy.]
3. This invariably honours God; whereas they are often the means of greatly dishonouring him—
[The exercises of faith and love are but very partially seen by mortal eyes: their sublimer operations are known only to Him who beholds the secret desires of the soul. But that which is seen, compels men to acknowledge the excellence of true religion. Even the enemies of God are constrained to reverence the godly, and to admire the grace of God in them. But an attendance on ordinances is often substituted for the whole of religion; as though God were no better than an idol, either not discerning, or at least not regarding, the dispositions of the heart. Can a greater insult than this be offered to Jehovah? or can any thing reflect more dishonour upon him in the world [Note: Psa_50:13-14.]?
Let vital godliness be thus contrasted with outward observances, and the text will be seen in its full import.]
Address—
1. Those who are regardless of even the forms of religion—
[It is grievous to see how the Sabbaths are profaned, and the ordinances of the Gospel neglected. But consider, Brethren, what must be the consequence of defying God in this daring and contemptuous manner? O, that you would lay it to heart, before it be too late!]
2. Those who are attentive to the form, but regardless of the power, of religion—
[To those of your description, our Lord said, “Go, and learn what that meaneth, I will have mercy, and not sacrifice:” and we repeat his words, “Go, and learn this.” A clear view of this passage will undeceive you. While you are destitute of faith and love, or not living in the daily exercise of them, you differ but little from those whom we have before addressed. They are open sepulchres, that pour forth their nauseous vapours before all: and you are “whited sepulchres,” that, with a fair outside, retain all that is filthy and abominable within. It is with such persons that God himself classes you now [Note: 2Ti_3:1-5.]; with such, if you repent not, you will be numbered to all eternity.]
3. Those who possess vital religion in their hearts—
[While the generality act as if form were all, you are too apt to act as if form were nothing. There is in this respect a great fault amongst the professors of the present day: they are too apt to come late to the house of God; and to be irreverent in their postures while the different parts of divine worship are performed; sitting at their ease, when they should be either devoutly kneeling in their supplications, or standing up to sing the praises of Jehovah. This gives occasion to the world to say of you, “They mind the sermon, but care not at all about the prayers.” Beloved Brethren, let there be no occasion for such a censure amongst us. It is dishonourable to our profession; it casts a stumbling-block in the way of the ungodly; and it is highly displeasing to our God. Where real necessity prevents an early attendance on God’s worship, or infirmity of body requires an easy posture, the text applies in full force: but where these things do not exist, we must reverence the institutions of God and man: and the more humility we have, the more shall we manifest it in the whole of our deportment.]