A commentary on the prophecy of Hosea by Edward Pococke.

v. 6. For I desired mercy, and not sa∣crifice; and the knowledge of God, more than burnt-offerings.

The language here is accommodated to the manner of those times under the law, where∣in the outward part of divine worship and d 1.1

expression of religion did chiefly consist in of∣fering sacrifices and burnt offerings to God, according to such ways of performance as were by God instituted and prescribed; till by the only meritorious sacrifice of Christ, to whom they were all along directed, they had an end put to them.

The connexion of these words with the for∣mer may be differently given, according to the different expositions of those. As for ex∣ample; Junius and Tremellius expounding judgments in the former words, of those things, pertaining to their duty, which by the doctrine of the Prophets he made clear to them, make these as an instance of such things in particu∣lar, rendring, me benignitate delectari, &c. that I delight in mercy, and not in sacrifice, &c. and so others, otherwise, as they think most convenient to their purpose. But that which seems most agreeable to that way of exposi∣tion of the former words which we said, we prefer, for inferring these from them, is, that they seem to be a prevention of what they would say for themselves, viz. that it was not so clear that they deserved such hea∣vy judgments as were threatned to them; their righteousness was not so defective, as it was accused to be; for they had been fre∣quent in offering sacrifices of all sorts to God for pleasing him, and attoning him; and there∣fore they wondred that he should deal so severely with them, they saw no cause for it, But God, who seeth not as man seeth, but what really is, discovereth to them their great self deceit herein, in that they think their sa∣crifices to be the utmost that was by him re∣quired by them, and that wherewith he could not but be pleased; telling them that they were not things which he, for themselves barely, delighted in, but only in respect to other things which by them were testified, and they ought to be accompanied with, or otherwise were not accepted by him, which are expressed by the notions of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesed, mercy, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Daat Elohim, the knowledge of God. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zebach, sacri∣fice, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Oloth, burnt-offerings, (which names comprehend different sorts of sacrifices, the distinction betwixt which, according as part of some of them were offered, of o∣thers the whole, is to be had from the descrip∣tion of them in the law) in general, that God could not with them be delighted for their own sakes, is manifest. For he being a Spirit cannot g 1.2 eat the flesh of bulls, or drink the bloud of goats; and what accession can it be to him, to have any beast, or multitude of beasts offe∣red to him, whose h 1.3 all the beasts of the field are, and the cattel upon a thousand hills, and whose is the world and the fulness thereof? Yet that sa∣crifices, when rightly offer'd, were accepted by him, appears by his many precepts in the law concerning them; but so, as that it thereby appears at once, that it was not for any thing in themselves of their own nature acceptable, but for something in the offerer, and by him brought with them, or by him duly observed, for which they were accepted.

It will not be necessary here to dispute, whe∣ther they were at first by him instituted as outward parts of his worship, as probably they were; or by him only permitted, being as such taken up by the greater part of such as pretended to worship him, whether in a true or false manner. It will be sufficient to observe, and take as granted, that he did ap∣prove of them, when rightly and with such conditions as he required, offered to him.

Here again is to be observed to whom this is now spoken, namely to Israel and to Judah, who had received the law of Moses, and in that, his commandments, for the right order∣ing of that part, (as all other parts) of out∣ward worship consisting in the offering fa∣crifices: by which it could not but be known to them, that any offered in any other place, but that which he had appointed for that end, were illegal, and so could not but be displea∣sing to him; and so therefore necessarily were all those by Israel, after their forsaking the Temple, offered at Dan or Bethel, or any other place. The Temple at Jerusalem was, after the building of it, that only place where he had promised to accept them: and in that consideration i 1.4 some of the Jews here, understand those here mentioned, of such as were there by the Jews offered all along; or k 1.5 such as by the Israelites also were so, after access again thither opened to them by King Hosea son of Elah. And so far I can∣not but consent to them, as to think the sacri∣fices here spoken of, to be such as were accom∣panied with all legal circumstances, as to the outward part, and without exception as to what could be observed in them, in ought that the law required in them, or the outward manner of offering them; otherwise the ar∣gument and inference would not here proceed for convincing the Jews. They are not accu∣sed for not offering sacrifices, neither for offer∣ing such as were not legal, as those Mal. 1, 13. are, but for being deficient in that which was of morc respect with God than any sacrifice, and without which no oblation could be ac∣cepted, which are here named mercy, and the knowledge of God.

Of the signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Che∣sed, mercy, hath been spoken on verse 4^th of this chapter, and verse the first of the fourth chapter, and v. 19. of the second chapter, and

on Micah 6.8. The comparing of which place will make for the illustration of this. It signifies, mercy, or beneficence from God to men, and from man to man, and also piety toward God. And in the first way are l 1.6 there that here take it, as if God should say, that he therefore dealt so severely with them, that he might bring them to repentance, and have mercy on them, for that he delighted in shew∣ing mercy to men, more than in receiving sa∣crifices from them. But this seems not here agreeable either to the words or scope. For by the same rule must the knowledge of God, which follows, be taken for Gods knowledge of things, which will not be any way conve∣nient to do, or make any tolerable sense. Again, manifest it is that here is spoken of somewhat that God may accept of from men, that so it may be opposed to sacrifices, which are things from men offered to God, not by him conferred on them. In the second way therefore it ought here to be taken for mercy and beneficence shewed from men to men; and this appears from our Saviours twice citing these words in the New Testament. As first Mat. 9.13. where to the Pharisees find∣ing fault with him, ( m 1.7 looking on him as a mere man) for eating with Publicans and sinners, he returns in answer, Go ye and learn what that meaneth, I will have mercy, and not sa∣crifice; it is manifest, that that mercy which he shewed to those Publicans and sinners, in seeking to save their souls, is such mercy as is here meant. Secondly, Mat. 12. where when they found fault with him for suffering his hungry disciples to pluck the ears of corn on the Sabbath day, and to eat, which they thought not lawful to do on that day; he again refers them to this place, saying, If ye had known what that meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless. Where his permitting his disciples to do that, on that day, wherein it was by the Jews accounted unlawful to do it, for satis∣fying their hunger, and preventing such harm as might come to their bodies, shews also what that mercy here meant, comprehends, viz. such as is shewed to men for their good, either of their souls in the first place, or of their bodies in the second.

Of the signification of knowledge in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Daath Elohim, the knowledge of God, hath been spoken elsewhere, as on v. 3. of this ch. and v. 1. of c. 4. and ch. 2.20. It may suffice here to say, that it is not meant of an unactive speculative knowledge, but of such knowledge as testifyeth of it self, by the keep∣ing of his commandements. There holds what (as c. 4.1. also we said) St. John saith, By this we do know that we know him, if we keep his commandments. He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 1 Joh. 2.3, 4. The Chaldee therefore expounds it by, in them that perform the law of the Lord, and Kimchi by, n 1.8 doing judg∣ment and justice. They may be looked on as comprehensive words, and by mercy, to be understood o 1.9 all the duties of the second Table; and by the knowledge of God, all those of the first.

These two, saith Abarbinel, are alone named as being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two gene∣ra or kinds, comprehending all duties that are between man and man, and all between man and God: according to which, these words here will well be interpreted by what that Scribe saith to our Saviour, To love God with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all burnt offerings and sacrifices. Mar. 12.33.

Concerning those words of sacrifice and burnt offerings, it is well by p 1.10 some observed, that by them are meant all outward rites, parts, and expressions of worship; among which sacrifices and burnt-offerings were, in those times under the law, chief: so that the scope of the words will be to shew, that true piety of the mind, expressed in performance of such duties as we owe to God, and sincere love and obedience to him, and in charity and beneficence to men, are of greater value with God, than the greatest shews of devotion ex∣pressed in any outward rites or shews of devo∣tion, though such as with them accompanied, are both prescribed and acceptable. The language, in which they are here preferred before them, is something different in the for∣mer part of the verse, and in the latter. In the first it sounds, as if he chose one, and re∣jected the other; in the latter, as if he estee∣med one above the other; but the meaning in both is the same, and they may therefore be explained one by the other. The first is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci chesed chaphatsti velo zebach, for I desir'd mercy, and not sacri∣fice. The Verb is in the Preterperfect tense, yet not so as to speak only of what was past, but of what both at present and always was, and therefore is by many rendred in the Pre∣sent tense. So the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will, and the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for good liking (or pleasure) is before me, or with, or to me, in those that exercise mercy. And not sacrifice. In this expression, at first sight, there may seem to be an utter rejection of sacrifices. But how shall that be, seeing they were in the

law not only approved, but instituted and commanded? It is manifest therefore that it must be understood comparatively, and re∣spectively to the other named, viz. mercy, and to what is under that name comprehended. And therefore from the second member of the sentence do divers take that which imports that, and will have, and not, here, to be the same with, more than, in that expression. So the Chaldee Paraphrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more than sacrifice: and so in some copies of the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, than, i.e. more, than sacrifice, (though other copies have as the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not sacrifice.) q 1.11 Some will have to be un∣derstood, and not sacrifice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alone, viz. without mercy; between which however some may seem nicely to distinguish, yet all comes to one pass, viz. to shew that the first is more pleasing to God in it self than the last, so far, as that without the first, the other is not at all pleasing to him. It was not to be left undone, where occasion required, and it could in due manner, and with due circum∣stances be performed; but the other was so necessary always to be performed, that with∣out that being performed, it could not at all rightly and acceptably be offered; which be∣ing observed, will direct us for understand∣ing those several places of Scripture, where∣in sacrifices, which in the law are prescribed, seem to be rejected, as things displeasing unto God, as Is. 1.11. &c. and 66.3. Jer. 6.20, Amos 5.22. at most not desired by him, Ps. 40.6. or any like texts, viz. that we are not so to understand them, as if sacri∣fices (then under the oeconomy of the law) were simply forbidden, as things absolutely displeasing to God, but then when they were looked on as in themselves meritorious, and pleasing to God, as chief parts of religion; when those actions of obedience to him, and piety, and charity, (for furthering of which only they were instituted, and not for any thing in themselves acceptable) were negle∣cted, and omitted, as if they had been Gods prime intention, whereas they were institu∣ted only as subservient to better things, and to mind them of them, and stir them up in a careful performance of them. And therefore when they were to be done, care was to be taken in the first place, that those other greater things were not left undone, till which were done, and without which, they could not in accepta∣ble manner be done, as we learn from our Saviour's saying, (in reference to mercy here named,) If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought a∣gainst thee, leave there thy gift before the Altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift, Mat. 5.23, 24. Though God therefore did not only allow of sacrifices, but even required them of old, yet was not that, as we said, the first or chief thing in his intention, but as subservient to the weightier matters of religion, consisting in those duties of piety to him, and charity to men, so that without them they were of no esteem before him; wherefore he saith, Jer. 7.22, 23. I spake not unto your fathers, nor com∣manded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices; but this thing commanded I them, say∣ing, obey my voice, and I will be your God, and ye shall be my people; and walk ye in all the ways that I have commanded you, that it may be well unto you. He spake not of those sacrifices as his principal intention in themselves, but only as things that might be instrumental for instruct∣ing them in a right knowledge and due ac∣knowledgment of him, and to stir up in their minds sincere affections of love and obedience to him; and where such were not effected, and joyned,^q * 1.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there was no profit at all in them, nor were they by God had re∣spect to; as appears by what is said concern∣ing the offerings of Abel and Cain. Gen. 4.4, 5. The Lord had respect to Abel, and his offering, but unto Cain and to his offering he had not respect; because the one had faith, r 1.13 and was righteous, the other wicked, Heb. 11.4. Those principal intended things of faith, obedience, love, pie∣ty, &c. are indeed the true sacrifices in them∣selves acceptable, the other deserve the name, at least, the Epithet of being well-pleasing, on∣ly in respect of their concurrence to make them so, as the Apostle saith, of praise to God, and thanks, and doing good, and com∣municating (acts of mercy,) that they are sa∣crifices with which God is well pleased, Heb. 13.15, 16. and the Psalmist, of praise and thanks∣giving, Ps. 50.14. which, he saith, please the Lord better than an oxe or bullock, Ps. 69.31. and of a broken spirit, a broken and contrite heart, Psal. 51.17.

By what hath been said appears, how what he saith that he desireth mercy, and not sacrifice, is to be understood, viz. not so much one as the other; this, as that; or not this, without that. And as for the understanding this first member, we are to look on the comparative Particle, more than, in the second, as having influence on it; so for the making that second member complete, are we to understand, as to be repeated from the first, the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaphatsti, I desired, or desire, (though not expressed) the knowledge of God more than burnt-offerings, i. e, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and I desire. the knowledge of God much more than burnt-offerings, as R. Tanchum sup∣plies

it, or much prefer it before them.

Why these truly religious duties, compre∣hended under mercy, and the knowledge of God, should be preferred in the sight of God and men too, before sacrifices and burnt-offer∣ings, or any external rites, ceremonies, or expressions of religion, there is manifest rea∣son; viz. the ones being of perpetual and es∣sential goodness, and every where and upon all occasions required, and to be performed, and by being performed making men like to God, and shewing them to be his children, Mat. 5.45,—48. the other in their own nature indifferent, common to good and bad, and made good only by institution, and look'd on as so, when they are with observation of due circumstances of time and place, and the like, according to the mind of the institutor, and with a sincere mind, performed, and as sub∣servient only to the other, and when accom∣panied with them, and recommended by the reality of them, which they are used as signs and outward expressions of. But whatever such reasons would easily appear, it is not necessary that we here either look after them, or reckon them up. It is sufficient, that God who receives no advantage by either of them, nor is profited by any thing performed in ei∣ther kind, doth positively affirm, that he de∣sires one, and not the other without them, and esteems one before the other.

These therefore spoken to, viz. Israel and Judah, though they might perform the one, viz. those exterior acts of worship common to good and bad, in such manner as to the eyes of men could not be found fault with, either for the matter or manner, could not look on those performances as sufficient to make them accepted with God, or think that they had occasion to complain of his se∣verity against them in threatning them with, or sending on them, such heavy judgments as he did, if mean while they omitted those weightier, and truly considerable, and essential parts of religion, comprehended under the names of mercy, and the knowledge of God, who was so pleased with the one, as to reject the others without them. In which kind how guilty they were, appears as by what hath been be∣fore said in this Prophet, so by what imme∣diately follows.

Notes

• d 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. R. Sal. Inst. Kimchi. Abarb.
• g 1.2

  Ps. 50.13.
• h 1.3

  Rev. 10.11, 12.
• i 1.4

  Abarb.
• k 1.5

  R. D. Kimchi.
• l 1.6

  Jerom. See Ribera. Chr. à Castro. Rivet.
• m 1.7

  Ribera.
• n 1.8

  So the Arab. MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.9

  Tremel. Pareus.
• p 1.10

  Grot. on Mat. 9.19.
• q 1.11

  Tarnov.
• * 1.12

  R. Tanchum.
• r 1.13

  1 Jo. 3.12.