Amos 5

“I desire hesed, not sacrifice”: What is the theological connection between Hosea 6:6 and similar OT statements?

Kirk E. Miller

The following was a short exegetical essay for Dr. Eric Tully’s Advanced Hebrew Exegesis of Hosea course at Trinity Evangelical Divinity School.

Please note: I use the Hebrew Bible’s chapter and verse references below, which can at times be different than what one will find in our English translations.

In 6:6, YHWH says, חסד חפצתי ולא־זבח (lit. “I desire hesed and not sacrifice”). We find similar sentiments throughout the OT. Given the abundant occurrence of this theme, the interpreter and Biblical theologian do well to investigate this theme. In particular, we will examine the theological connection between these other Old Testament texts and Hosea 6:6. In so doing, we will arrive at a more holistic and Biblically-theologically informed position regarding Hosea’s statement, חסד חפצתי ולא־זבח.

In 1 Sam 15 Saul directly disobeyed God by saving the good livestock among the spoils of war rather than destroying everything as God had commanded. Saul defended himself by claiming that they were spared for the purpose of sacrificing them to YHWH. But Samuel responded that God has greater delight in obedience than sacrifices (1 Sam 15:22-23). In Ps 40:6-8 the Psalmist cries that God has not required sacrifices; but his (the Psalmist’s) desire is to obey God’s will. In Ps 50 God declares that He has not prescribed sacrifices as if He were in need. Therefore, He commands, cease making sacrifices the end and make the goal actual obedience. According to Ps 51:16-17, the sacrifice that God truly desires is a broken spirit, or in Prov 21:3, righteousness and justice (cf. Mic 6:6-8). It is not sacrifice ex opere operato that pleases God, for “the sacrifice of the wicked is an abomination to YHWH” (Prov 15:8;). When abused, even those things that God prescribed have become the very thing God detests (Isa 11:11-17; 66:3; Amos 5:21-25). To abstain from sacrifice but seek YHWH earnestly and reverently is better than to make offerings foolishly (Ecc 5:1; cf. Isa 66:2). In Jer 7:21-23, God even states He did not command Israel’s ancestors concerning sacrifices (when in fact He did) in order to emphasize that His ultimate desire in redeeming Israel from Egypt was obedience and relationship.

In sum, when God states, חסד חפצתי ולא־זבח, God is not condemning sacrifice as if He is somehow self-conflicting, for God Himself demanded sacrifices. Rather, He condemns the abuse of such prescribed worship, which then is no true worship at all. [1] Worshiping God apart from sincere reverence (cf. וְדַ֥עַת אֱלֹהִ֖ים) and allowing such reverence to pervade one’s lifestyle is worthless and totally misses what God truly desires (חָפַ֖צְתִּי). No sacrifice or burnt offering can substitute a sincere pursuit of God, both genuinely knowing Him (וְדַ֥עַת אֱלֹהִ֖ים) and its corresponding obedience (חֶסֶד).[2] The sacrifices and offerings were never an end in and of themselves. God’s desire was for relationship with His people—a relationship initiated by God with means provided by God. The sacrifices were a provision towards that end. They made provision for God to dwell amidst a sinful people. Therefore, to make these sacrifices the end in themselves was to short-circuit their entire purpose and fail to achieve God’s true desire.

[1] As Calvin (231) says, we could paraphrase this, “Mercy pleases me more than sacrifice, and the knowledge of God pleases me more than burnt-offerings” (emphasis added). He says, “When the Prophet says that sacrifice does not please God, he speaks, no doubt, comparatively; for God does not positively repudiate sacrifices enjoined in his own law; but he prefers faith [וְדַ֥עַת אֱלֹהִ֖ים] and love [חֶסֶד] to them… It then appears that God is not inconsistent with himself, as though he rejected sacrifices which he himself had appointed; but that he condemns the preposterous abuse of them, in which hypocrites gloried.”

[2] Interestingly, this passage combines what Jesus would later argue are the two greatest commandments—love of God (וְדַ֥עַת אֱלֹהִ֖ים) and love of man (חֶסֶד).

A Study of “The Day of the LORD”

Kirk E. Miller

The following was a short exegetical essay for Dr. Richard E. Averbeck’s Hebrew Exegesis course at Trinity Evangelical Divinity School.

The theme Day of YHWH (יהוה יוֹם) is significant to the message of the entire Bible, as it shapes the message of the OT prophets and anticipates the work of Christ. In particular, the concept of the Day of YHWH pervades and in many senses encapsulates the entire message of Joel’s prophecy. Five out of fifteen Biblical occurrences of יהוה יוֹם appear in Joel (1:15; 2:1, 11; 3:4; 4:14) and involve each of Joel’s four main sections by way of their disbursement. As Stuart says, “This concept is so prominent in Joel that it may be likened to an engine driving the prophecy” (230).

Although the theme Day of YHWH is not limited to the exact phrase יהוה יוֹם, this phrase becomes somewhat of a technical expression signifying the concept. While יוֹם frequently refers to daylight hours or a 24-hour day (Holladay, 130), in יהוה יוֹם and like phrases it carries an eschatological sense (HALOT, 400); instead of denoting a specific set of time, יוֹם refers to a future, general time anticipated in history. As Verhoef notes, when used with a genitive (as it is here), יוֹם denotes a time of an event (e.g., judgment, battle, etc.; 420). Unlike אֱלֹהִים, a general term for god(s) used even by pagan nations, יהוה is God’s self-revelatory name (Ex 3:14-15), the name by which he relates to His covenant people (Ex 6:2-8; Stone, 16-17). And as will be seen, the genitive relationship between יהוה יוֹם expresses something like, “The Day in which YHWH will act/intervene,” or maybe even, “The Day in which YHWH will decisively demonstrate His YHWH-ness.”

Scholars theorize as to the precise origin of the concept (see a well-written summary of views in J. D. Barker’s article “Day of the LORD” in DOTP); but at the very least, the reference to those who long for יהוה יוֹם in Amos 5:18 (one of the earliest dated references to יהוה יוֹם) reveals that an understanding of the concept already developed by this point in Israel’s history. Whatever its background, its origin allowed for the Day of YHWH to become a somewhat inclusive/expansive concept, which the prophets employed with rhetorical flexibility as they addressed various situations: The prophets refer to יהוה יוֹם as the “day of wrath” at which point God will bring recompense to the nations (Isa 2:10, 19, 21; 13:6, 9; 34:2-10; 61:2; Ezek 7:19; 30:3; Jer 46:10; Joel 1:15; 2:1, 11, 31; Am 5:18; Ob 1:15; Zeph 1:14, 18; 2:2-3; Mal 4:5). Unless Israel repents, neither will she find herself exempt from YHWH’s judgment (Zeph 2:1-3). YHWH will destroy idolatry (Isa 2:6-22). He is the warrior whose army cannot be challenged (Ezek 13:5; Joel 2:11; Zeph 1:14-16). Even creation itself reacts and responds to His retributive intervention (Ezek 30:3; Joel 2:31). But despite this primary theme of wrath, יהוה יוֹם serves as the object of hope for deliverance—the salvation of God’s people through the judgment God’s enemies (Isa 34:8). Consequently, the prophets compel their audiences to repent (Joel 1:13-14; 2:12-17); all who call upon YHWH will be delivered (Joel 2:32; cf. Acts 2:21). It is in these “last days,” accompanying the Day of YHWH, that the New Covenant hope of the Spirit will be realized (Joel 2:28-29).

The prophets understood the past, historical demonstrations of יהוה יוֹם as typologically anticipating the ultimate eschatological יהוה יוֹם (Jer 46:2, 10; Lam 1:12; Joel 1:15). Consequently, יהוה יוֹם is seen as having occurred, and yet also as imminent (Isa 13:6, 9; Ezek 30:3; Joel 1:5; 2:1; 3:14; Ob 1:15; Zeph 1:7, 14). Ultimately, the יוֹם יהוה finds its realization in Christ as the Day of the יהוה (LORD) is revealed as the Day of our κύριος(Lord) Jesus Christ (Lk 4:18-19; Acts 2:17-21; 1 Cor 5:5; 1 The 4:13-18; 2 Pet 3:8-13).

In sum, amidst the diversity in regards to situations, motifs, and YHWH’s activity, the common denominator of the יהוה יוֹם theme is the confident expectation, based on God’s character, that he will intervene in history. יהוה יוֹם refers to that eschatological time, with various historical harbingers and installments, in which YHWH will decisively act on behalf of his people and his glory—salvation through judgment. Again, this theme is of particular importance for Joel as it serves as the basis for his call to repentance and hope of God’s rescue.