Осия 6:6

I desired mercy, and not sacrifice - I taught them righteousness by my prophets; for I desired mercy. I was more willing to save than to destroy; and would rather see them full of penitent and holy resolutions, than behold them offering the best and most numerous victims upon my altar. See Mat 9:13.

mercy--put for piety in general, of which mercy or charity is a branch. not sacrifice--that is, "rather than sacrifice." So "not" is merely comparative (Exo 16:8; Joe 2:13; Joh 6:27; Ti1 2:14). As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued moral obedience as the only end for which positive ordinances, such as sacrifices, were instituted--as of more importance than a mere external ritual obedience (Sa1 15:22; Psa 50:8-9; Psa 51:16; Isa 1:11-12; Mic 6:6-8; Mat 9:13; Mat 12:7). knowledge of God--experimental and practical, not merely theoretical (Hos 6:3; Jer 22:16; Jo1 2:3-4). "Mercy" refers to the second table of the law, our duty to our fellow man; "the knowledge of God" to the first table, our duty to God, including inward spiritual worship. The second table is put first, not as superior in dignity, for it is secondary, but in the order of our understanding.

For I desired mercy, and not sacrifice,.... That is, the one rather than the other, as the next clause explains it. Sacrifices were of early use, even before the law of Moses; they were of divine appointment, and were approved and accepted of by the Lord; they were types of Christ, and led to him, and were continued unto his death; but in comparison of moral duties, which respect love to God, and to our neighbour, the Lord did not will them, desire them, and delight in them; or he had more regard for the former than the latter; see Sa1 15:22; nor did he will or accept at all of the sacrifices ordered to the calves at Dan and Bethel; nor others, when they were not such as the law required, or were not offered up in the faith of Christ, attended with repentance for sin, and in sincerity, and were brought as real expiatory sacrifices for sin, and especially as now abrogated by the sacrifice of Christ. And as these words are twice quoted by our Lord, at one time to justify his mercy, pity, and compassion, to the souls of poor sinners, by conversing with them, Mat 9:13; and at another time to justify the disciples in an act of mercy to their bodies when hungry, by plucking ears of corn on the sabbath day, Mat 12:7; "mercy" may here respect both acts of mercy shown by the Lord, and acts of mercy done by men; both which the Lord wills, desires, and delights in: he takes pleasure in showing mercy himself, as appears by his free and open declarations of it; by the throne of grace and mercy he has set up; by the encouragement he gives to souls to hope in his mercy; by the objects of it, the chief of sinners; by the various ways he has taken to display it, in election, in the covenant of grace, in the mission of Christ, in the pardon of sin by him, and in regeneration; and by his…

The reason why God was obliged to punish in this manner is given in the following verses. Hos 6:6. "For I take pleasure in love, and not in sacrifices; and in the knowledge of God more than in burnt-offerings. Hos 6:7. But they have transgressed the covenant like Adam: there have they acted treacherously towards me." Chesed is love to one's neighbour, manifesting itself in righteousness, love which has its roots in the knowledge of God, and therefore is connected with "the knowledge of God" here as in Hos 4:1. For the thought itself, compare the remarks on the similar declaration made by the prophet Samuel in Sa1 15:22; and for parallels as to the fact, see Isa 1:11-17; Mic 6:8; Psa 40:7-9, and Psa 50:8., in all which passages it is not sacrifices in themselves, but simply the heartless sacrifices with which the wicked fancied they could cover their sins, that are here rejected as displeasing to God, and as abominations in His eyes. This is apparent also from the antithesis in Hos 6:7, viz., the reproof of their transgression of the covenant. המּה (they) are Israel and Judah, not the priests, whose sins are first referred to in Hos 6:9. כּאדם, not "after the manner of men," or "like ordinary men," - for this explanation would only be admissible if המּה referred to the priests or prophets, or if a contrast were drawn between the rulers and others, as in Psa 82:7 - but "like Adam," who transgressed the commandment of God, that he should not eat of the tree of knowledge. This command was actually a covenant, which God made with him, since the object of its was the preservation of Adam in vital fellowship with the Lord, as was the case with the covenant that God made with Israel (see Job 31:33, and Delitzsch's Commentary). The local expression "there," points to the place w…

The closing words of the foregoing chapter gave us some hopes that God and his Israel, notwithstanding their sins and his wrath, might yet be happily brought together again, that they would seek him and he would be found of them; now this chapter carries that matter further, and some join the beginning of this chapter with the end of that, "They will seek me early," saying, "Come and let us return." But God doth again complain of the wickedness of this people; for, though some did repent and reform, the greater part continued obstinate. Observe, I. Their resolution to return to God, and the comforts wherewith they encourage themselves in their return (Hos 6:1-3). II. The instability of many of them in their professions and promises of repentance, and the severe course which God therefore took with them (Hos 6:4, Hos 6:5). III. The covenant God made with them, and his expectations from them (Hos 6:6); their violation of that covenant and frustrating those expectations (Hos 6:7-11).

6:6 In one of Hosea’s key verses, God names the most important qualities that should characterize the Israelites’ covenant lives with him. First, the Lord wants his people to show love more than he wants sacrifices. Love (Hebrew khesed) includes faithfulness (see 4:1; 6:4). God is always faithful (Ps 136), and he requires the same of his people. Second, the Lord wants Israel to know him more than he wants burnt offerings. Knowing God is much more than simply knowing facts about God (see “Knowing God” Theme Note). An intimate personal relationship with God is characterized by complete trust and integrity. Sacrifice still had a proper place in Israelite religion, but only when it was offered by a people who truly knew and loved God (see Isa 1:10-17; Amos 5:21-24; Mic 6:6-8).