For I desired mercy, and not sacrifice.
Mercy and sacrifice not contrasts
God had Himself, after the fall, enjoined sacrifice to foreshow and plead to Himself the meritorious sacrifice of Christ. He had not contrasted mercy and sacrifice who enjoined them both. When then they were contrasted, it was through man’s severing what God had united. If we were to say, “Charity is better than churchgoing,” we should be understood to mean that it is better than such churchgoing as is severed from charity. For, if they were united, they would not be contrasted. The soul is of more value than the body. But it is not contrasted, unless they come in competition with one another, and their interests seem to be separated. In itself, sacrifice represented all the direct duties to God, all the duties of the first table. Mercy represented all the duties of the second table. (E. B. Pusey, D. D.)
The double rule of religion
It requires both mercy and sacrifice, but the relations between them properly preserved.
1. The rule of true religion requires that all God commands should be respected, and obedience endeavoured, so that moral duties be chiefly made conscience of. Under “sacrifice and burnt-offerings” is comprehended all their ceremonial performances so far as they were mere external performances rested on by the people. His “not desiring sacrifice” is not to be understood simply, as if the Lord did not approve, even of the external performances which were enjoined by Himself; but comparatively, that He desired moral duties more than burnt-offerings. To which may be added, that in some cases, when moral duties come in competition with ceremonials, the Lord doth not desire ceremonials at that time, but moral duties.
2. Let men submit never so much to the external injunctions of religion and worship, or think to satisfy their own consciences therewith, yet where Christ is not closed with, to enable and make men willing and active in moral duties, they will not be approved in the other at all.
3. Such as would approve themselves to God, ought to make conscience of moral duties, both of the first and second table of the law, and particularly, the saving knowledge of God, whereby we may regulate the rest of our obedience. Shewing of mercy in cases wherein we seem not to be so strictly bound, will prove our reality in religion. (George Hutcheson.)
Mercy rather than sacrifice
I. Answer some questions.
1. What is the difference between natural ordinances and instituted duties? By natural duties understand such duties as we owe to God as God, and to man as man, which we should have been required to fulfil if there had been no written law in relation to them. By instituted duties understand those which, if God had not revealed them, would have had no claim on us. Natural duties refer to attributes in God’s nature and character, instituted, to the expression of His will.
2. God required sacrifice as well as mercy, but with these limitations.
(1) I will have sacrifice, but net without the spirit. Instituted worship separated from natural worship is not regarded.
(2) Not sacrifices to make atonement for their sins.
(3) Not sacrifices of your own devising.
3. Why should God require mercy rather than sacrifice? Because mercy is good in itself, but sacrifice is good only in reference to something else. Sacrifices are but to further us in natural duties.
II. Satisfy some objections.
1. Men’s hearts are deceitful, and they may pretend cases of mercy when there is no such thing in hand. It is not for us to judge the sincerity of other men. God gives general rules for the ordering of a Christian life; and these general rules being observed, particular eases are to be ordered in prudence, faithfulness, and zeal; end where there is miscarrying through frailty, God will have mercy.
2. Can any duty of the second table be more excellent than the duties of the first? In both the tables there are internal and substantial duties and superadded duties. Comparing them it is plain that the substantial are to be preferred before the superadded. Yet God is pleased to indulge men so far that He will let the duties of the second table take precedence.
3. But if God’s ordinances are duties, can they be omitted at any time? There are two sorts of precepts, negative and affirmative. A negative binds always and at all seasons, an affirmative only hinds always, but not at all seasons; for we cannot do two things at once, and one duty must be preferred to another. It is the Christian’s skill, when two duties come together, which to choose. If God’s own worship may be forborne in case of mercy, how much more men’s institutions and inventions. God will have mercy rather than disputing about sacrifice. Mercy must be preferred before our own wills and lusts. (Jeremiah Burroughs.)