Hosea 6:6














In the verse immediately preceding, God has spoken of sending his prophets to "hew," and his words to "slay," and of visiting the nation with a sunrise of judgment. And now, in the remainder of the chapter, he proceeds to justify these threatenings by setting forth the reason why he felt compelled to deal with the Hebrews in this fashion.

I. THE NATURE OF TRUE RELIGION. (Vers. 6, 7.) It is described here in a twofold manner.

1. Faithfulness to the covenant of grace. (Ver. 7.) The covenant office has been made by God with his elect people, the Lord Jesus Christ being Mediator in their behalf. It rests upon the covenant of redemption which was formed from eternity between the Father and the Son. The promise of the covenant of grace is spiritual and eternal life; and faith in Christ is the condition of it. This covenant has been the same under all dispensations; but, as made with the Hebrews in the time of Moses, it is presented in three aspects:

(1) national and political;

(2) legal, as seen in the moral and ceremonial laws;

(3) evangelical, for all the Mosaic institutions pointed to Christ.

Under every economy, also, religion has consisted in acceptance of this covenant and fidelity to its obligations. In every age faith in God has been the bond of living fellowship with him.

2. The offering of the worship of a holy life. (Ver. 6.) Religion must have a form in order to its manifestation. Piety has an outward side as well as an inward. Where there is wine, there must also be bottles in which to hold it (Matthew 9:17). Among the Jews this outward expression of piety was to take the form of "sacrifice" and "burnt offerings." But religion itself is a spirit. It consists in "mercy" towards man, and in the experimental "knowledge of God." Jehovah says here that holiness in the life is the test of sincerity in the observance of ritual. He does not reject sacrifices in themselves; indeed, he had himself instituted them. But he will not accept heartless oblations. He thinks of sacrifice without mercy as being like a body from which the spirit has fled. All the prophets of the Old Testament asserted the superiority of ethical over ceremonial laws. And the Lord Jesus Christ on two different occasions quoted the words before us, "Mercy, and not sacrifice" (Matthew 9:13; Matthew 12:7), in support of the position that the righteousness of forms is not the righteousness of faith, and that it is the discharge of moral duties rather than the observance of positive institutions that makes the true life of religion. Such also is the doctrine of the apostles; e.g. James says in his Epistle that the ritual of Christianity consists in a life of personal purity and active benevolence (James 1:27).

II. THE IRRELIGION OF ISRAEL. (Vers. 7-11.) The entire Hebrew nation, and both of the kingdoms into which it was divided, had failed to maintain any appreciable measure of religious life.

(1) They had been faithless to the covenant. (Ver. 7.) In this respect they were "like Adam" (margin), i.e. they had "sinned after the similitude of Adam's transgression." They had violated the covenant alike under all its aspects - national, legal, and evangelical.

(2) Their worship was an insincere formalism. (Ver. 6.) "There" (ver. 7), even at Bethel, whither they went "with their flocks and with their herds to seek Jehovah" (Hosea 5:6), they in so doing "dealt treacherously against him." For they brought "sacrifice," but showed not "mercy;" they presented "burnt offerings," but had lost "the knowledge of God." Hosea, in the remainder of the chapter, adduces one or two illustrations of the deep and universal apostasy.

1. Sacred places had become polluted. (Ver. 8.) "Gilead" perhaps means Ramoth-gilead, a famous city in Gad, and the center of the mountainous region called Gilead. Moses appointed it for one of the cities of refuge. The place seems to have had now a bad eminence in crime. Many homicides were there, not of the class alone for which the cities of refuge were intended, but also many culpable homicides and murderers. Gilead was "tracked with blood."

2. A sacred office had become infamous. (Ver. 9.) The priests of the northern kingdom belonged to "the lowest of the people," and they were now giving themselves over to perpetrate the grossest wickedness. They "did evil with both hands earnestly." One "enormity" which the sacerdotal guild committed was actually that of lying in wait for the pilgrims from the north who were "in the way to Shechem" (margin), perhaps en route for Bethel - to demand, like robbers, their money or their life!

3. The sacred nation itself had become abominable. (Vers. 10, 11.)

(1) Israel's apostasy was "a horrible thing;" a godly mind could only contemplate it with a shudder. The sin of the ten tribes was "whoredom," both spiritual and literal. But is not that of our own Christian land the same? There is doubtless a large portion of the British people who love and follow purity, and thus far as a nation we are morally better than Ephraim; but those who study our national life upon its seamy side "sigh and cry for all the abominations that are done in the midst thereof."

(2) Judah also has sown the bad seed of sin, and therefore cannot escape reaping "a harvest" of wrath. Already, in fact, the southern kingdom is almost ripe for destruction. It is to be carried into "captivity." Only as the result of such a process of judgment shall Jehovah purge out the wickedness of his people, and restore them again to his favor. In the closing words of the chapter the dark clouds break a little, and there appears just for a moment a glimpse of blue sky. The Jewish nation, says Jehovah, is still "my people," and one day "I will return their captivity." This anticipation shall be fully realized only when at last Israel shall be converted as a nation to the faith of Jesus Christ.

LESSONS.

1. The right relation of the form and the spirit in religion (ver. 6).

2. The appalling wickedness and shamefulness of sin (vers. 7, 10, 11).

3. When man prostitutes the best institutions from their proper uses, they often become the worst things (vers. 8, 9). - C.J.

For I desired mercy, and not sacrifice.
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.)

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.)

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.)

People
Adam, Haggai, Hosea
Places
Assyria, Gilead, Shechem
Topics
Acknowledgment, Burned, Burnt, Burnt-offerings, Delight, Desire, Desired, Goodness, Kindness, Love, Loving-kindness, Loyalty, Mercy, Offerings, Rather, Sacrifice, Steadfast
Outline
1. Exhortations to repent and hope in God.
4. A lamentation over those who had sinned after conviction.
5. Reproofs of obstinate sinners, and threats against them.

Dictionary of Bible Themes
Hosea 6:6

     2027   Christ, grace and mercy
     2333   Christ, attitude to OT
     5037   mind, of Christ
     5361   justice, human
     5381   law, letter and spirit
     5832   desire
     5895   intimacy
     6027   sin, remedy for
     6672   grace, in relationships
     7316   blood, OT sacrifices
     7322   burnt offering
     8245   ethics, incentives
     8315   orthodoxy, in OT
     8628   worship, hindrances
     8774   legalism
     8784   nominal religion

Hosea 6:6-7

     8840   unfaithfulness, to God

Library
Our Miseries, Messengers of Mercy
Three things I must do this morning; first, I must deal a blow, at the old Tempter, who has got the first hand at you; secondly, I will come to reason comfortably with you; and then, thirdly, I must lovingly persuade you, saying--"Come, let us return unto the Lord." I. First then, I must DEAL A BLOW AT THE OLD TEMPTER, WHO HAS GOT BEFORE ME AND HAS BEGUN TO DECEIVE YOU. I cannot tell what is the precise temptation that Satan has been using with you, but I think it is very likely to be one of four.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

The Limitations of Earth's Great Week.
We are well aware that in broaching this point we shall probably evoke the criticism of honored brethren and be charged with "setting a date" for the Return of our Lord. Nevertheless, we feel constrained to set down our honest convictions, only asking our readers to examine in the light of Holy Writ what we now advance tentatively and not dogmatically. In ancient times it was commonly held by Jewish rabbis before our Lord's first advent, and by many of the most eminent of the church fathers afterwards,
Arthur W. Pink—The Redeemer's Return

The Synagogue at Nazareth - Synagogue-Worship and Arrangements.
The stay in Cana, though we have no means of determining its length, was probably of only short duration. Perhaps the Sabbath of the same week already found Jesus in the Synagogue of Nazareth. We will not seek irreverently to lift the veil of sacred silence, which here, as elsewhere, the Gospel-narratives have laid over the Sanctuary of His inner Life. That silence is itself theopneustic, of Divine breathing and inspiration; it is more eloquent than any eloquence, a guarantee of the truthfulness
Alfred Edersheim—The Life and Times of Jesus the Messiah

St Gregory the Great (Ad 540-604)
PART I Gregory was born at Rome, of a noble and wealthy family, in the year 540. In his youth he engaged in public business, and he rose to be proctor of Rome, which was one of the chief offices under the government. In this office he was much beloved and respected by the people. But about the age of thirty-five, a great change took place in his life. He resolved to forsake the pursuit of worldly honours, and spent all his wealth in founding seven monasteries. He gave up his family house at Rome
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Letter xv (Circa A. D. 1129) to Alvisus, Abbot of Anchin
To Alvisus, Abbot of Anchin He praises the fatherly gentleness of Alvisus towards Godwin. He excuses himself, and asks pardon for having admitted him. To Alvisus, Abbot of Anchin. [18] 1. May God render to you the same mercy which you have shown towards your holy son Godwin. I know that at the news of his death you showed yourself unmindful of old complaints, and remembering only your friendship for him, behaved with kindness, not resentment, and putting aside the character of judge, showed yourself
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Prayer.
CHARACTERISTICS OF PRAYER. WHAT is prayer? A sincere, sensible, affectionate pouring out of the soul to God, through Christ, in the strength and assistance of the Spirit, for such things as God hath promised. The best prayers have often more groans than words. Alas, how few there be in the world whose heart and mouth in prayer shall go together. Dost thou, when thou askest for the Spirit, or faith, or love to God, to holiness, to saints, to the word, and the like, ask for them with love to them,
John Bunyan—The Riches of Bunyan

The Coming Revival
"Wilt Thou not revive us again: that Thy people may rejoice in Thee?"--PS. lxxxv. 6. "O Lord, revive Thy work in the midst of the years."--HAB. iii. 2. "Though I walk in the midst of trouble, Thou wilt revive me: Thy right hand shall save me."--PS. cxxxviii. 7. "I dwell with him that is of a humble and contrite heart, to revive the heart of the contrite ones."--ISA. lvii. 15. "Come, and let us return to the Lord: for He hath torn, and He will heal us. He will revive us."--HOS. vi. 1, 2. The Coming
Andrew Murray—The Ministry of Intercession

The Strait Gate. Warned against Herod.
(Peræa.) ^C Luke XIII. 22-35. ^c 22 And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem. [This verse probably refers back to verse 10, and indicates that Jesus resumed his journey after the brief rest on the Sabbath day when he healed the woman with the curvature of the spine.] 23 And one said unto him, Lord, are they few that are saved? [It is likely that this question was asked by a Jew, and that the two parables illustrating the smallness of the
J. W. McGarvey—The Four-Fold Gospel

The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished;
John Bunyan—The Works of John Bunyan Volumes 1-3

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda
J. W. McGarvey—The Four-Fold Gospel

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible
Dwight L. Moody—The Way to God and How to Find It

Divine Calls.
"And the Lord came, and stood, and called as at other times, Samuel; Samuel. Then Samuel answered, Speak; for Thy servant heareth."--1 Samuel iii. 10. In the narrative of which these words form part, we have a remarkable instance of a Divine call, and the manner in which it is our duty to meet it. Samuel was from a child brought to the house of the Lord; and in due time he was called to a sacred office, and made a prophet. He was called, and he forthwith answered the call. God said, "Samuel,
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Of the Nature of Regeneration, and Particularly of the Change it Produces in Men's Apprehensions.
2 COR. v. 17. 2 COR. v. 17. If any man be in Christ, he is a new creature; old things are passed away, behold all things are become new. THE knowledge of our true state in religion, is at once a matter of so great importance, and so great difficulty that, in order to obtain it, it is necessary we should have line upon line and precept upon precept. The plain discourse, which you before heard, was intended to lead you into it; and I question not but I then said enough to convince many, that they were
Philip Doddridge—Practical Discourses on Regeneration

Job's Faith and Expectation
I know that my Redeemer liveth, and that He shall stand in the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God. C hristianity, that is, the religion of which MESSIAH is the author and object, the foundation, life, and glory, though not altogether as old as creation, is nearly so. It is coeval [contemporary] with the first promise and intimation of mercy given to fallen man. When Adam, by transgression, had violated the order and law of
John Newton—Messiah Vol. 2

Hosea
The book of Hosea divides naturally into two parts: i.-iii. and iv.-xiv., the former relatively clear and connected, the latter unusually disjointed and obscure. The difference is so unmistakable that i.-iii. have usually been assigned to the period before the death of Jeroboam II, and iv.-xiv. to the anarchic period which succeeded. Certainly Hosea's prophetic career began before the end of Jeroboam's reign, as he predicts the fall of the reigning dynasty, i. 4, which practically ended with Jeroboam's
John Edgar McFadyen—Introduction to the Old Testament

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