Why does God desire mercy and acknowledgement of Him instead of sacrifice (Hosea 6:6)?

As a general principle it may be said, before considering this citation from Hosea, that a believer of any dispensation should be the expression of God as revealed in that dispensation. For example, the standard for a Jewish saint was Jehovah as made known in that economy, whereas the standard for a Christian is God as revealed in Christ. (See Eph. 5:1‑13, Col. 3:10‑13.) To bear this in mind will aid in the understanding of the prophet's words. Both Ephraim and Judah (Hosea 5, 6) had sadly corrupted themselves, and yet at the same time they would seem to have been punctilious in the observance of their sacrificial ceremonies, as if attention to outward forms could commend them to God's favour. "Therefore," says the prophet, speaking in Jehovah's name, "have I hewed them by the prophets; I have slain them by the words of my mouth … for I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings." (Hosea 6:5-6.) That is, character and state — the character and state produced by the knowledge of Jehovah as a God of mercy — were of more avail before God than outward observances, these last being utterly valueless unless they were the indication of a spiritual condition. (Compare Micah 6:6‑8.) Turning now to Matthew's Gospel, it is very interesting to note the Lord's application of this Scripture. The Pharisees condemned Him for eating with publicans and sinners. In vindicating His action, the Lord convicted them of ignorance of the heart of God. "Go ye," He said, "and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance." Priding themselves upon being the people of God, the objects of His exclusive favour, and the guardians of His word, the Lord shows that they had utterly misconceived the character of the God in whom they boasted; that they had read in vain the many scriptures which contained the pre‑intimations of His grace and mercy toward poor sinners, and consequently that in their self-righteousness they were utterly misrepresenting God. In chapter 12 the application of the Scripture, while bringing out the same truth, is slightly different. Here the Pharisees, in their censorious spirit, condemned the disciples for plucking the ears of corn upon the Sabbath day. After citing examples from the Scriptures which should have opened their eyes to perceive the claims of the One whom they had presumed to assail, and should have convinced them of their unscriptural folly, the Lord added, "But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless." The point here again is that the hearts of these censors of the disciples were in utter contrariety to the heart of God. Cased in their self‑righteousness, not a ray of God's blessed mercy or grace had ever penetrated their souls, and hence they judged everyone round about them by their own thoughts instead of by the thoughts of God. Alas! how easy it is for ourselves, who live in the full light of the day of grace, to fall into the same mistake, and to forget that we are called to be the exponents of God's heart of grace in the midst of His professing people, and before an evil world.

As a general principle it may be said, before considering this citation from Hosea, that a believer of any dispensation should be the expression of God as revealed in that dispensation. For example, the standard for a Jewish saint was Jehovah as made known in that economy, whereas the standard for a Christian is God as revealed in Christ. (See Eph. 5:1-13, Col. 3:10-13.) To bear this in mind will aid in the understanding of the prophet's words. Both Ephraim and Judah (Hosea 5, 6) had sadly corrupted themselves, and yet at the same time they would seem to have been punctilious in the observance of their sacrificial ceremonies, as if attention to outward forms could commend them to God's favour. "Therefore," says the prophet, speaking in Jehovah's name, "have I hewed them by the prophets; I have slain them by the words of my mouth … for I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings." (Hosea 6:5-6.) That is, character and state - the character and state produced by the knowledge of Jehovah as a God of mercy - were of more avail before God than outward observances, these last being utterly valueless unless they were the indication of a spiritual condition. (Compare Micah 6:6-8.) Turning now to Matthew's Gospel, it is very interesting to note the Lord's application of this Scripture. The Pharisees condemned Him for eating with publicans and sinners. In vindicating His action, the Lord convicted them of ignorance of the heart of God. "Go ye," He said, "and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance." Priding themselves upon being the people of God, the objects of His exclusive favour, and the guardians of His word, the Lord shows that they had utterly misconceived the character of the God in whom they boasted; that they had read in vain the many scriptures which contained the pre-intimations of His grace and mercy toward poor sinners, and consequently that in their self-righteousness they were utterly misrepresenting God. In chapter 12 the application of the Scripture, while bringing out the same truth, is slightly different. Here the Pharisees, in their censorious spirit, condemned the disciples for plucking the ears of corn upon the Sabbath day. After citing examples from the Scriptures which should have opened their eyes to perceive the claims of the One whom they had presumed to assail, and should have convinced them of their unscriptural folly, the Lord added, "But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless." The point here again is that the hearts of these censors of the disciples were in utter contrariety to the heart of God. Cased in their self-righteousness, not a ray of God's blessed mercy or grace had ever penetrated their souls, and hence they judged everyone round about them by their own thoughts instead of by the thoughts of God. Alas! how easy it is for ourselves, who live in the full light of the day of grace, to fall into the same mistake, and to forget that we are called to be the exponents of God's heart of grace in the midst of His professing people, and before an evil world.

Next we have from verse 4 Jehovah's grief, to which Hosea gives expression: "O Ephraim, what shall I do to thee? O Judah, what shall I do to thee? for your goodness is as a morning cloud, and as the early dew it goes away. Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and their judgments are as the light that goes forth. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. But they like men have transgressed the covenant; there have they dealt treacherously against me." It is the language of Jehovah, as the earlier verses were the prophet's exhortation. Thence he slides so to speak, into the language of Him who gave him his office. A prophet was really the voice of Jehovah, and therefore beginning as a prophet he rises up to that which becomes Jehovah Himself. The hewing of the people by the prophets expresses vividly the moral dealings of God which gave the wicked no quarter. "I have slain them by the words of my mouth," he adds, to make still plainer what kind of slaying it was. "And thy judgments are as the light that goes forth."

But of mercy He speaks. "For I desired mercy:" this is what He loves, and to this end, that He may be morally vindicated in displaying it. "For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. But they like" — not "men" but — Adam is right. "Men" hardly gives the full force; in fact it is a force contrary to the truth, because men as such were not under the law nor under His covenant, and Adam did not hold such a place. As the head of the race, his position was well defined and peculiar. Adam had a relationship with God; but the fall broke up the state of innocence, and God "drove out the man," instead of keeping him in the earthly garden of His delights. The position of man since is that of an outcast from paradise. But Israel were called externally to a place of favour, separate to Jehovah from all the rest of mankind. There was a new trial of man, though of man fallen. Indeed this forms the proper scene of man's probation: either when in Eden, and there Adam comes before us; or out of Eden, and in due time the Jew manifests his course and issue. The interval between Adam and Israel, though not without divine testimonies and dealings in grace of the deepest interest individually, not to speak of the judgment of the world by the flood, was not one of recognised relationship with man as such, because, being driven out from the presence of God, he had as yet no formal position with God, save the responsibility of avenging His injured image. (Gen. 9:5-6.)

In Matthew it is stated that the Lord vindicated His reception of the moral outcasts by a quotation from the prophet Hosea: "Go ye," He said, "and learn what that means, I will have mercy, and not sacrifice (Matt. 9:13; Hosea 6:6). It was the promise of God that when man was in a resourceless case, He would exercise His prerogative of mercy. The Lord accordingly was in the midst of Israel not to receive sacrifice but to show mercy. For it is suggested that this is the significance of the passage, rather than a rebuke to formalism and religious ceremonialism which some see in it.

According to the latter interpretation the sentence is a declaration that God desires not the sacrifices of the law but the merciful deeds of man to his fellow-creatures. But while this statement is true in itself, and indeed expressed in other portions of Scripture, the words of the prophet as used here by the Lord show that in receiving publicans and sinners He was performing the divine function of displaying mercy, which was in accordance with the will of God, rather than the offering of sacrifice by those whose hearts were far from God, like the Pharisees. It was for the remission, not for the judgment of sins, that the Servant of Jehovah, the "dayspring from on high," had visited His people; and His mission emanated from the tender mercy [the heart of mercy] of God Himself (Luke 1:78). While it abides true that judgment shall overtake every evil work, it was shown in the house of Levi the tax-gatherer how the mercy of God gloried against judgment.

It was this, too, that stood in the way of their return to God: "They have not known the Lord" (Hosea 5:4). But when repentance is wrought in them, and they are raised up, and live before God, then shall they know, and shall "follow on to know the Lord" (Hosea 6:3), and they will learn that this is more agreeable to God than anything else; "the knowledge of God more than burnt offerings" (Hosea 6:6).

Mere profession would not do. Though Israel cried: "My God, we know Thee" (Hosea 8:2), it was in vain. But even then, amid all the surrounding corruption, those who, like Hosea, groaned over it and sought the Lord should be brought into the real knowledge of His ways. "He shall understand these things … and he shall know them" (Hosea 14:9).

Hosea 6 calls forth a touching address from the prophet, in which he entreats the people to return to Jehovah. Faith has always this resource, because it sees the hand of God, its God, in the chastisement, and can appeal to the mercy of a well-known God. In verse 4 the Spirit expresses the lovingkindness of God towards His rebellious children, and His readiness to meet the smallest movement in their heart towards good. Therefore had God sent unto them the testimony of the prophets — an extraordinary means, as we have seen, for maintaining in grace the relationship of the people with God, and that morally and in reality. In the heart and mind of God it was not a question of outward forms; the moral relationship with God had failed. He had raised up prophets, as a means of relationship with Himself, to bring back the hearts of the people. But, as Adam did in the garden of Eden, they had broken the covenant on which the enjoyment of the blessings God had heaped upon them depended. They had acted treacherously towards Him. Jehovah their God was ready to raise them up from their ruin; but if He came in, His presence brought to light that iniquity which formed a moral barrier to this restoration. Thereupon the heart of the prophet overflows anew in lamentation over their iniquity. The prophecy of Hosea is important in this respect, that it furnishes us with the moral picture of the people whom God has judged, the condition of this people which made the judgment inevitable. There is nothing more affecting than this mixture, on God's part, of reproaches, of lovingkindness, of appeal, of reference to happier moments. But all was in vain. He must needs judge, and have recourse to His sovereign grace, which would bring Israel back to repentance and to Him.

For Saul, sacrifice is better than obedience; but, “Has Jehovah delight in burnt offerings and sacrifices, as in hearkening to the voice of Jehovah? Behold, obedience is better than sacrifice, attention than the fat of rams. For rebellion is as the sin of divination, and selfwill is as iniquity and idolatry” (vv. 22-23). Sacrifice without obedience — solemn truth — is no better than idol worship. The first attribute of faith is obedience. Paul had received his apostleship “for obedience of faith among all the nations” (Rom. 1:5). Moreover, there are many things that God prefers to sacrifice. “I delight in loving-kindness,” He says, “and not sacrifice; and the knowledge of God more than burnt offerings” (Hosea 6:6). “Go and learn,” the Lord said to the Pharisees, “what that is — I will have mercy, and not sacrifice.” (Matt. 9:13)

Here what relates to the worship of the people — their gifts, the feasts, and other regulations — is given in seven sub-sections. First, we considered the place of the Sanctuary (vers. 1-8) then ways of holiness and truth enjoined (vers. 9-12); and now the order of worship, the manner of approach to God. This teaches us that right ways in practical life are the garments which must first invest those who are to be worshipers. The removal of evil and the following of righteousness must characterize those who offer their gifts to God. Of this the fine white linen in which the priests are clothed for service is the symbol. Apart from the accompaniment of obedience and practical righteousness, God can take no pleasure in mere outward observances and lip worship (Isa. 1:10-17; Matt. 15:7-9). He desires mercy and not sacrifice, the knowledge of God more than burnt-offerings (Hosea 6:6). Obedience is better than sacrifice. God looks upon the heart, His searching eye penetrates the mask of outward appearance, and what He desires of His people is that they should do justly, love mercy, and walk humbly with Him (Micah 6:7). This order, namely that of practical righteousness preceding activity in worship, fits well with this as a fifth section — the number that speaks of responsibility to maintain and be exercised in godliness as under the government of God with whom relationship has been established through grace. This principle holds good for us as well as Israel. This the Epistles abundantly teach. The marvelous grace which they reveal as ours only obligates us to answer the more fully to the righteous and holy requirements of Him whose love and grace we now know. The hands that are lifted up to Him are to be holy hands, the sacrifices of our lips confessing His name are to be yielded up from hearts true in their purpose for His glory, the out-breathing of lives yielded up to obedience in sincerity and truth — our bodies presented as living sacrifices.

Do you remember the lovely expressions regarding mercy in the Gospels where the Lord speaks. It is a lovely theme for a troubled soul to dwell upon, and for all our souls to dwell upon. "And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said to his disciples, Why eats your Master with publicans and sinners? But when Jesus heard that, he said to them, They that be whole need not a physician, but they that are sick." It is not whole folk that need a doctor, but people who are sick. Then He says, "But go ye and learn what that means, I will have mercy, and not sacrifice." There is the keynote to all God's ways. Did you think God wanted something from you to put things right? "Go ye and learn what that means, I will have mercy and not sacrifice: for I am not come to call the righteous, but sinners to repentance" (Matt. 9:10-13). That again is what comes from God. Now go a little further. You find it comes out in the twelfth chapter, where He was blessing and healing on the Sabbath Day. "But if ye had known what this means, I will have mercy, and not sacrifice, ye would not have condemned the guiltless" (ver. 7). Observe, they were condemning Him for blessing a man on the Sabbath Day. What is His answer? "But if ye had known what this means, I will have mercy, and not sacrifice, ye would not have condemned the guiltless."

It was in his house that Jesus sat at meat with publicans and sinners and His disciples; so now he was disbursing money instead of receiving it. The other evangelists tell us this, though Matthew, with becoming modesty, does not mention it. The whole proceeding outraged the Pharisees, but this gave occasion for the concise statement as to His mission. The Pharisees had overlooked the word of the Lord through Hosea, that He preferred the exercise of mercy to the offering of ceremonial sacrifices — a word which many a modern Pharisee overlooks — and they were ignorant of His mission to the spiritually sick, in calling sinners to repentance. Had He come to call "the righteous," the Pharisees no doubt would have come forward in crowds; only to be rejected to a man, since "the righteous" according to the Divine standard do not exist.