Israel and Judah Are Unrepentant
For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. Hos. 6:6
For...
כִּי
kiy: A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).
I desired mercy,... I desire acts of mercy on your part rather than sacrifices. If your religion makes you exalted and self-righteous and you consider yourself to be defiled by associating with sinners, your sacrifices are in vain.
For real love have I desired, and not sacrifice; and the knowledge of God more than burnt-offerings.
I desired...
חָפֵץ
ḥāp̱ēṣ, חָפַץ
ḥāp̱aṣ: A verb meaning to delight in, to have pleasure, to have favor, to be pleased. Shechem took delight in Dinah (Gen. 34:19); King Ahasuerus also took delight in Esther (Est. 2:14). This word describes Solomon's pleasure in building the Temple (1Kgs. 9:1). The Lord is described as taking pleasure in His people Israel (Isa. 62:4). He is also pleased with those who practice justice and righteousness (Jer. 9:24,23).
mercy...
חֶסֶד
ḥeseḏ: A masculine noun indicating kindness, loving-kindness, mercy, goodness, faithfulness, love, acts of kindness. This aspect of God is one of several important features of His character: truth; faithfulness; mercy; steadfastness; justice; righteousness; goodness. The classic text for understanding the significance of this word is Psalm 136 where it is used twenty-six times to proclaim that God's kindness and love are eternal. The psalmist made it clear that God's kindness and faithfulness serves as the foundation for His actions and His character: it underlies His goodness (Psm. 136:1); it supports His unchallenged position as God and Lord (Psm.136:2-3); it is the basis for His great and wondrous acts in creation (Psm. 136:4-9) and delivering and redeeming His people from Pharaoh and the Red Sea (Psm. 136:10-15); the reason for His guidance in the desert (Psm. 136:16); His gift of the land to Israel and defeat of their enemies (Psm. 136:17-22); His ancient as well as His continuing deliverance of His people (Psm. 136:23-25); His rulership in heaven (Psm. 136:26). The entire span of creation to God's redemption, preservation, and permanent establishment is touched upon in this psalm. It all happened, is happening, and will continue to happen because of the Lord's covenant faithfulness and kindness.
The other more specific uses of the term develop the ideas contained in Psalm 136 in greater detail. Because of His kindness, He meets the needs of His creation by delivering them from enemies and despair (Gen. 19:19; Exo. 15:13; Psm. 109:26; Jer. 31:3); He preserves their lives and redeems them from sin (Psm. 51:1,3; Psm. 86:13). As Psalm 136 demonstrates, God's kindness is abundant, exceedingly great, without end, and good (Exo. 34:6; Num. 14:19; Psm. 103:8; 109:21; Jer. 33:11). The plural of the noun indicates the many acts of God on behalf of His people (Gen. 32:10,11; Isa. 63:7). He is the covenant-keeping God who maintains kindness and mercy (Deu. 7:9) to those who love Him.
People are to imitate God. They are to display kindness and faithfulness toward each other (1Sam. 20:15; Psm. 141:5; Pro. 19:22), especially toward the poor, weak, and needy (Job 6:14; Pro. 20:28). Israel was to show kindness and faithfulness toward the Lord but often failed. In its youth, Israel showed faithfulness to God, but its devotion lagged later (Jer. 2:2). It was not constant (Hos. 6:4), appearing and leaving as the morning mist even though God desired this from His people more than sacrifices (Hos. 6:6; cf. 1Sam. 15:22). He looked for pious people (Isa. 57:1) who would perform deeds of piety, faithfulness, and kindness (2Chr. 32:32; 35:26; Neh. 13:14); the Lord desired people who would maintain covenant loyalty and responsibility so that He could build His righteous community.
and not...
לֹא
lō’, לוֹא
lô’, לֹה
lōh: An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition be, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition le, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).
sacrifice...
זֶבַח
zeḇaḥ: A masculine noun meaning sacrifice. This word refers to the kind of flesh sacrifice the offer-er ate after it was given to God (parts of the flesh went to God and to the priests as well). This practice was ancient and did not solely apply to sacrifices to the true God of Israel (Exo. 34:15; Num. 25:2). Other sacrifices of this type included the covenant between Jacob and Laban (Gen. 31:54); the Passover Feast (Exo. 34:25); the thank offering (Lev. 22:29); the annual sacrifice (1Sam. 1:21); the sacrifice of a covenant with God (Psm. 50:5). See the related Hebrew verb zāḇaḥ.
the knowledge of... Hearty, affectionate knowledge of God, which fills the mind with reverence of his majesty, fear of his goodness, love of his holiness, trust in his promise, and submission to his will; knowledge of God’s law, the rule of our obedience, of his favor, the reward of our obedience.
דַּעַת
da‛aṯ: A feminine noun meaning knowledge, knowing, learning, discernment, insight, and notion. The word occurs forty of its ninety-one times in Proverbs as one of the many words associated with the biblical concept of wisdom. The root meaning of the term is knowledge or knowing. In Pro. 24:3-4, it is the third word in a chain of three words describing the building of a house by wisdom, the establishment of that house by understanding, and finally, the filling of the rooms of the house by knowledge. The word describes God's gift of technical or specific knowledge along with wisdom and understanding to Bezalel so he could construct the Tabernacle (Exo. 31:3; 35:31; cf. Psm. 94:10). It also describes the Israelites when they lacked the proper knowledge to please God (Isa. 5:13; Hos. 4:6). God holds both pagan unbelievers and Israelites responsible to know Him. On the other hand, a lack of knowledge also describes the absence of premeditation or intentionality. That lack of knowledge clears a person who has accidentally killed someone (Deu. 4:42; Jos. 20:3, 20:5).
The word is also used in the sense of knowing by experience, relationship, or encounter. For example, Balaam received knowledge from the Most High who met him in a vision (Num. 24:16); the knowledge gained by the suffering Servant of Isaiah justified many people (Isa. 53:11); and to truly know the Holy God leads to real understanding (Pro. 9:10). This moral, experiential knowledge of good and evil was forbidden to the human race in the Garden of Eden (Gen. 2:9, 2:17). But the Messiah will have the Spirit of understanding in full measure as the Spirit of the Lord accompanied Him (Isa. 11:2).
The term is also used to indicate insight or discernment. God imparted discernment to the psalmist when he trusted in God's commands (Psm. 119:66). Job was guilty of speaking words without discernment (lit., words without knowledge, Job 34:35; 38:2).
God alone possesses all knowledge. No one can impart knowledge to God, for His knowledge, learning, and insight are perfect (Job 21:22); He alone has full knowledge about the guilt, innocence, or uprightness of a person (Job 10:7). God's knowledge of a human being is so profound and all-encompassing that the psalmist recognized that such knowledge is not attainable by people (Psm. 139:6).
Some knowledge is empty and useless (Job 15:2), but God's people and a wise person are marked by true knowledge of life and the divine (Pro. 2:5; 8:10; 10:14; 12:1). Knowledge affects behavior, for persons who control their speech have true knowledge (Pro. 17:27). While the preacher of Ecclesiastes admitted that knowledge may result in pain (Ecc. 1:18), he also asserted that having knowledge is, in the end, better, for it protects the life of the one who has it (Ecc. 7:12), and it is God's gift (Ecc. 2:26).
of God...
אֱלֹהִים
’elōhiym: A masculine plural noun meaning God, gods, judges, angels. Occurring more than 2,600 times in the Old Testament, this word commonly designates the one true God (Gen. 1:1) and is often paired with God's unique name yehōwāh (Gen. 2:4; Psm. 100:3). When the word is used as the generic designation of God, it conveys in Scripture that God is the Creator (Gen. 5:1); the King (Psm. 47:7,8); the Judge (Psm. 50:6); the Lord (Psm. 86:12); and the Savior (Hos. 13:4). His character is compassionate (Deu. 4:31); gracious (Psm. 116:5); and faithful to His covenant (Deu. 7:9). In fewer instances, this word refers to foreign gods, such as Dagon (1Sam. 5:7) or Baal (1Kgs. 18:24). It also might refer to judges (Exo. 22:8-9; 7-8) or angels as gods (Psm. 97:7). Although the form of this word is plural, it is frequently used as if it were singular that is, with a singular verb (Gen. 1:1-31; Exo. 2:24). The plural form of this word may be regarded (1) as intensive to indicate God's fullness of power; (2) as majestic to indicate God's kingly rule; or (3) as an allusion to the Trinity (Gen. 1:26). The singular form of this word ’elôah occurs only in poetry (Psm. 50:22; Isa. 44:8). The shortened form of the word is ’ēl.
than burnt offerings...And knowledge of his omniscience, discerning and judging it, with those excellent effects, proper fruits hereof; are more than all sacrifice, as though they were burnt-sacrifices, which of all other were entirely given to God. But truth is, who knows God correctly, and doth keep his heart for God, gives God more than he that brings whole burnt-offerings; for these are but ceremonies and signs, empty and insipid to God, without the heart.
more than burnt offerings...
עֹלָה
‛ōlāh: A feminine noun meaning a whole burnt offering, that which goes up. The primary discussion of this offering is found in Leviticus 1; Lev. 6:9-10; 2-3, Lev. 6:12,5). The noun is a feminine participial form of the verb meaning to go up, to ascend. The offering was voluntary. The Israelites understood the animal or fowl that was being sacrificed as a gift to God and thus ascending to God as smoke from the altar (Lev. 1:9), hence its name. The sacrifice was a pleasing odor acceptable to the Lord (Lev. 1:9). Those presenting the animal laid hands on the sacrifice possibly to indicate ownership or to indicate that the animal was a substitute for themselves (Lev. 1:4). The blood of the sacrifice was sprinkled against the altar (Lev. 1:6). The offering and its ritual properly carried out atoned for the offerer's, and they became acceptable before the Lord.
The total burning of the sacrifice indicates the total consecration of the presenter to the Lord. The animals that could be offered were bulls, sheep, rams, or male birds (Lev. 1:3, 1:10, 1:14). The ashes of the offering remained on the altar overnight. The priest removed them and deposited them in an approved location (Lev. 6:9-10; 2-3).
The burnt offerings were presented often in conjunction with the peace and grain offerings (Jos. 8:31; Jdg. 6:26; 1Kgs. 3:4; 8:64). The burnt offerings, along with other offerings, were employed in the various feasts, festivals, and celebrations recorded in the prophetic books. Often, however, the burnt offerings were condemned as useless because the Israelites didn't have their hearts right before God (Jer. 6:20; 7:21). Ezekiel foresaw renewed burnt offerings in a new Temple (Ezk. 40:38-39). When Israel returned from exile, burnt offerings, along with others, were once again presented to the Lord (Ezra 3:2; 8:35). David's observation was correct and to the point, for he noted that whole burnt offerings did not satisfy or delight the Lord. Only an offering of a broken spirit and humble heart could do that (Psm. 51:16,18). Only then could acceptable sacrifices be given to the Lord (Psm. 51:19,21; 66:13).
In short, these people acted all so contrary to this temper of their God, gave him so much of that he valued not, and so little of that he did most value, that he could not be too severe against them, nor is it any wonder he was so displeased with their sacrifices.
God desired to be merciful to them. He saw their inability to live their way into heaven. He provided the perfect sacrifice in Jesus Christ, to take away the sin of the world. Jesus became each individual's substitute on the cross. He paid the price in full for our sins. The sacrifice that God wants from the believers in Christ is praise.
Heb. 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
The reason for such severe discipline is reiterated: God’s people had failed to understand His true desire. He longed for devotion ḥeseḏ, mercy and loyalty (acknowledgment of God; cf. Hos. 2:20; 4:1, 4:6) expressed through allegiance to the covenant demands. Unless offered in the context of obedience, sacrifices were meaningless and even offensive (cf. 1Sam. 15:22; Isa. 1:11-20; Amos 5:21-24; Mic. 6:6-8).
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