Hosea 2:11

Hos 2:11 I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.

Ver. 11. I will also cause her mirth to cease] Idolaters are frolic and jovial, the greatest mirth mongers, the merry Greeks of the world; set altogether upon the merry pin, they spend their days in pleasure, and suddenly turn into hell, Job 21:13. Thus it was with these old idolaters. See Amo 6:4. And thus it is with the Papists at this day. They have a proverb among them, Spiritns Calvinianus est spiritus melancholicus, A Calvinistic spirit is a melancholy spirit. Turn Protestant once, and you must for ever bid adieu to mirth and jollity, and lead a monkish, melancholy life. In their supplication to King James for a toleration, they used this as an argument for their religion above ours, because more suitable and pleasing to man’s nature. It is indeed an alluring, tempting, bewitching religion, Rev 13:14. Sir Walter Raleigh knew what he said, That were he to choose a religion for licentious liberty, lasciviousness, and merry making, he would be a Papist. Hence the whole world is said to wonder after the beast, which is said to be like unto a leopard or panther (πανθηρ, quod omnium animalium amicus sit. Isidor). Now the panther is admired and followed by most other beasts of the field (and thence hath his name), either for the beauty of his hide, or for the sweetness of his smell. So is the pope for those sensual delights and swinish pleasures he alloweth his followers. Lupanar utriusque Veneris Roma condidit, saith Agrippa, concerning Pope Sixtus Quintus. But what should I rake in that dunghill? Such sinful mirth, as it is base born, so it is of short continuance: God will make it to cease, and to go soon out in a vexing snuff. For what reason? There is a snare (or cord) in the sin of the wicked, sc. to strangle their joy with, but the righteous sing and are merry, Pro 29:6, yea, they are merry (or right set in their minds, as the apostle’s word, ενθυμει, signifies, Jas 5:13), and therefore they sing, yea, and shall sing for joy of heart, when wicked men shall cry for sorrow of heart, yea, howl again for vexation of spirit, Isa 65:14. Meanwhile their mirth is but the hypocrisy of mirth. It may wet the mouth, but not warm the heart; smooth the brow, but not fill the breast. It is like a little counterfeit complexion; as they repent only in the face, Mat 6:16, so they rejoice only in the face, 2Co 1:5; 2Co 1:12. Indeed, they revel rather than rejoice, and the end of that mirth is heaviness, Pro 14:13; as lightning is attended with thunder, and as comets end in a pestilent vapour. Let the Lord but turn his hand and take away his grain, &c., destroy vine and fig trees, &c., and this carnal mirth is at an end: their light is put out in obscure darkness, they lie down in sorrow, and are all amort, they are filled with unmedicinable perplexities, and are ready to run mad, Deu 28:34. Whereas a godly man, as he hath a constant spring of comfort within him, and can be merry without music, so he can stand under the greatest weight of affliction without buckling, as Paul: he can be mediis tranquillus in undis, as Noah: he can confidently say, with Habakkuk, Hab 3:17, "Although the fig tree shall not blossom, neither shall fruit be in the vines, yet will I rejoice in the Lord, I will joy in the God of my salvation."

Her feast days, her new moons] Not the matter of their joy only shall be abolished, but the times too; she shall neither have holy days nor good days (as they are called, Est 8:17), to keep and celebrate. Here then the Lord shows how he will uncover this harlot’s nakedness, viz. first he will strip her of her spirituals, and next of her temporals, Hos 2:12. Her feast days, new moons, sabbaths, and solemn feasts were but apish imitations of those commanded by God, whose ape Satan will needs be. Habent et vespse favos; simiae imitantur heroines: wasps also have honey combs as well as bees; and apes will be doing at men’s actions. Satan’s synagogue may seem a true Church. The ten revolted tribes kept also divers solemn days, partly commanded by the law (as new moons and sabbaths) and partly instituted by Jeroboam, in honour of their idols, as now among the Papists, in pretended honour of the saints, with feasting, dancing, ringing, roaring of organs, &c. These solemnities, therefore, the Lord here first utterly disowneth, calling them her feast days, her sabbaths, &c., and none of his, because they did lacte gypsum miscere, mingle lime with milk, as Irenaeus saith of Plato; Non mea, tua sunt, as Martial saith of his epigrams, ill read by another. And secondly, that he will take them away (sc. by carrying themselves away captive. See Hos 9:4-5), and so pull off their vizor, wash off their varnish of rites and ceremonies, and lay them open to all in their own colours.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Hos_2:11

I will also cause all her mirth to cease.

The conjunction of sin and mirth

Mirth is not happiness. It is but tile mimicry of real joy. There is but little happiness in the world, but there is much mirth.

I. The conjunction of sin and mirth is common. The voices of jollity and fun are heard everywhere through society.

II. It is incongruous. Gaiety and laughter in a sinner are most revolting when rightly regarded.

III. It is temporary.

1. The separation is certain. An old writer says, If you will not take away sin from your mirth, God will take away your mirth from your sin.

2. The separation will be solemn. Do not then confound mirth with happiness. Happiness will follow holiness for ever; mirth will only, like the ignis fatuus, flare about sin for a short time at most, and then go out. (Homilist.)

Mingled promise and threatening

The prophet seems in this verse to contradict himself, for he promised reconciliation, and now he speaks of a new repudiation. But the passage is very consistent, and there is in the words no contrariety. He has indeed promised that at a future time God would be propitious to the Israelites: but as they had not yet repented, it was needful to deal again more severely with them, that they might return to their God really and thoroughly subdued. So we see that, in Scripture, promises and threatenings are mingled together, and rightly too. It is necessary for men to be reproved not only once and again, but very often. (John Calvin.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Hos_2:11. Feast days] and festivals retained in worship should cease because abused.

MIRTH TURNED INTO MOURNING.—Hos_2:11

Israel had forsaken the temple of God, and worshipped idols under the form of a calf—had changed some festivals, and kept up all in outward form. The monthly and yearly feasts were celebrated with mirth. God had commanded them to rejoice in their feasts (Deu_16:14); but their hymns and instrumental music, their priests and sacrifices, were licentiousness and falsehood, luxury and excess of every description and degree. Their joy must cease and their mirth would be turned into mourning.

I. Mirth connected with wickedness.

1. It is a most prevalent connection. “The notes of jollity and fun are heard everywhere through society. At theatres, taverns, divans, and social festivities, it flares and rattles. The drunkard has his mirth, the liar his mirth, the debaucher his mirth, the blasphemer his mirth, the sabbath-breaker his mirth. The union of sin and mirth is, alas, very common. “We meet it everywhere; in the dance and in the song, in the joke and in the gibe” [Dr Thomas].

2. It is a most unreasonable connection. Wickedness and mirth, how incongruous! “Sorrow is better than laughter” to the wicked. “For by the sadness of the countenance the heart is made better.” The condition and prospects of a sinner should make him weep rather than rejoice. Sin can never give true happiness. The world can never be our home, and the heart cannot rest there. Its resources are poor; its pleasures are not solid; and when its “joys are all packed up and gone,” then will be the days of mourning. Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.

II. Mirth connected with false religion. If sin and mirth are unreasonable, how much more mirth and idolatry! Israel turned “her feast days, her new moons, and her sabbaths” into days of making merry. On the Sabbath they should have owned God as their Creator; on other festive days they should have thanked him for the gifts of Nature and the wonders of Providence. But the worship of God was blended with the service of idols; and feigned joy under the form of true joy. As Israel of old “made a calf in Horeb,” the place of solemnities and law: so men now worship “graven images;” cling to forms of their own device; and change true joy into false mirth. Joy becomes a feast; but the revelry that marked heathen festivals can never become the house of God. Communion with God can never be enjoyed through consecrated symbols. “Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.”

III. Mirth turned into mourning. Their songs were to cease, and their music and dancing turned into weeping and wailing. “I will turn your feasts into mourning, and all your songs into lamentation” (Amo_8:10). The mirthful songs of sinners suddenly change into shrieks of agony and death. Many a sigh is heard amid loudest laughter. The smiles of mirth are counterfeits to hide hearts of woe. Belshazzar’s impious feast to a thousand lords ended by his own destruction and that of his empire. “Be merry and wise.” “Fly the pleasure which bites to-morrow.” Mirth pursued, possessed, and enjoyed without God is vanity (Ecc_7:6).

1. It is of short duration. It is but “the crackling of thorns under a pot,” a blaze for a moment, an excitement which cannot last.

2. It is certain in its termination. I “will cause her mirth to cease.” It may be attractive in its appearance, supported by its resources, and spread by its devotees; but the solemn warning is read, “Woe unto you that laugh now; for ye shall mourn and weep.”

ILLUSTRATIONS TO CHAPTER 2

Hos_2:10-11. Mirth. Mirth is a vain and unprofitable passion, not fit for a wise man’s entertainment [Bp. Hall].

Often when in the full enjoyment of all that this world could bestow, my conscience told me, that in the true sense of the word I was not a Christian. I laughed. I sang. I was apparently gay and happy. But the thought would steal across me,—what madness is all this! to continue easy in a state, in which a sudden call out of the world would consign me to everlasting misery, and that when eternal happiness is within my grasp [Wilberforce]. Mirth at a funeral is scarce more indecent or unnatural than a perpetual flight of gaiety and burst of exultation in a world like this; a world which may seem a paradise to fools, but is an hospital with the wise [Dr Young].

Forgetfulness of God, Hos_2:13. Such is the character of all engrossing passion, such is the source of sin to which the soul gives way, in avarice, ambition, worldliness, sensual sin, godless science. The soul at last does not rebel against God; it forgets him. It is taken up with other things, with itself, with the subjects of its thoughts, the objects of its affections, and it has no time for God, because it has no love for him [Pusey].

The gradations of sin.

1. Neglecting God. Neglect of his word, house, and service.

2. Forgetting God. Forgetting his love, goodness, and claims.

3. Departing from God. Departing into danger, error, and punishment.

Forgetfulness of God—a sign of carelessness—a mark of ingratitude and contempt—springs from unbelief and disobedience to God’s command (Deu_4:9; Deu_8:14).

Idolatry in the Church—the top-stone, the height of all crime—hated by God, and pursued by the sinner. Professed believers are too slow after God, but sinners hasten after their lovers. Let their zeal rebuke our tardiness; their punishment turn our steps to God and duty

The two masters.

1. Jehovah forgotten, Baal loved and worshipped.

2. The sacred days of Jehovah turned into festive days of Baal.

3. The gifts of Jehovah devoted to the service and support of Baal. “No man can serve two masters,” &c. Which are you serving? “Choose you this day,” &c.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2:11 From the context (2:13, 16-17), as well as from similar passages in Isa 1:12-17 and Amos 5:21-24, it seems clear that the Israelites had defiled the legitimate festivals, new moon celebrations, and Sabbath days by combining worship of the Lord with worship of the Canaanite fertility god, Baal. God rejects such syncretism (mixing of different faiths) and declared that he would remove these unholy days from Israel’s calendar.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

her feast days--of Jeroboam's appointment, distinct from the Mosaic (Kg1 12:32). However, most of the Mosaic feasts, "new-moons" and "sabbaths" to Jehovah, remained, but to degenerate Israel worship was a weariness; they cared only for the carnal indulgence on them (Amo 8:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Her feast days] Jerusalem shall be pillaged and destroyed; and therefore all her joyous assemblies, and religious feasts, &c., shall cease.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Prophet now descends to particulars; and, in the first place, he says, that the people would be deprived of their sacrifices and feast-days, and of that whole external pomp, which was with them the guise of religion. He then adds, that they would be spoiled of their food, and all their abundance. He has hitherto been speaking of their nakedness; but he now describes what this nakedness would be: and he specially mentions, that sacrifices would cease, that feast days, new-moons, and whatever belonged to external worship, would cease. I will make to cease, he says, all her joy. He speaks doubtless, of sacred joys; and this may be easily collected from the context. He adds, her every festal-day As they were wont to dance on their festal-days, this word may be referred to that practice. He afterwards adds, “her sabbath”, and all feast-days. Then the first kind of nakedness was, that God would take away from the Israelites that fallacious and empty form of religion in which they foolishly delighted. The second kind of nakedness was, that they were to be stripped of all earthly riches, and be reduced to misery and extreme want. But I cannot finish to-day.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) Mirth . . . Cease.—The mirth is here indicative of the general character of the ceremonial—certainly not in itself a bad sign. David danced before the Lord, and justified the act. No one was to appear with sad countenance before Jehovah, any more than before an earthly potentate. (Comp. Neh_2:2.)

The “feast days” are to be distinguished from the “solemn feasts.” The latter term is more generic in Hebrew, while the former denoted the three great festivals of the year (especially the Feast of Tabernacles). These feasts, which Jeroboam I. had instituted, are not spoken of in themselves as sinful.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. her feast days, her new moons, and her sabbaths] (The Hebrew has the singular, ‘her feast-day’ &c.) These expressions are remarkable, for Hosea is a prophet of northern Israel. It would appear, then, that the separation of north and south did not involve a discontinuance of the festivals in the north (see Hos_9:5). Amos had already predicted the ruin of the ‘feasts’ in N. Israel (Amo_8:10). In addition to the ‘feasts’ which are doubtless those mentioned in the earliest body of legislation (Exo_23:14, &c., Exo_34:18, &c.), Hosea specifies the new moon and the sabbath (comp. 2Ki_4:23) as passing away together with the national independence. This was not strictly speaking the case with regard to the sabbath, which became one great bond of union among the Jews in exile. But the old, popular sabbath of unrestrained joy (comp. Hosea’s ‘all her mirth’) did pass away; the sabbath of Isa_58:13 was very different from that which was popularly observed in ancient Israel.

and all her solemn feasts] Or, festal assemblies. The term is more comprehensive than ‘feast’; the Levitical legislation recognizes seven ‘festal assemblies’, but only three ‘feasts’ (comp. Lev. 33).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And, I will visit upon her the days of Baalim,.... That is, punish them for all the idolatries committed by their forefathers, in the days that the several Baals, as Baalpeor, and Baalberith, and others, were worshipped by them; they their children, though not worshipping these Baalim, yet other lords, lusts and idols, they set up of themselves, and in their own hearts; see Mat 23:32,

wherein she burnt incense to them; to the Baalim; this one species of idolatrous worship being put for the rest:

and she decked herself with her earrings and her jewels; with her best and richest attire; the latter word signifying in the Arabic language, as Jarchi observes, the ornaments of women; this was done to grace the idolatrous worship, and for the honour of the idols:

and she went after her lovers; the traditions of the elders; the weak and beggarly elements of the ceremonial law now abolished, and their own legal righteousness:

and forgot me, saith the Lord: or, "left my worship", as the Targum; forgot and rejected the true Messiah, his word and ordinances.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I will also cause her mirth to cease, her feast days ... - Israel had forsaken the temple of God; despised His priests; received from Jeroboam others whom God had not chosen; altered, at least, one of the festivals; celebrated all, where God had forbidden; and worshiped the Creator under the form of a brute creature (see Introduction). Yet they kept the great “feast-days,” whereby they commemorated His mercies to their forefathers; the “new moons,” whereby the first of every month was given to God; “the sabbaths,” whereby they owned God as the Creator of all things; and all the other “solemn feasts,” whereby they thanked God for acts of His special providence, or for His annual gifts of nature, and condemned themselves for trusting in false gods for those same gifts, and for associating His creatures with Himself. But man, even while he disobeys God, does not like to part with Him altogether, but would serve Him enough to soothe his own conscience, or as far as he can without parting with his sin which he loves better. Jeroboam retained all of God’s worship, which he could combine with his own political ends; and even in Ahab’s time Israel “halted between two opinions,” and Judah “sware both by the Lord and by Malcham” Zep 1:5, the true God and the false. All this their worship was vain, because contrary to the will of God. Yet since God says, “I will take away all her mirth,” they had, what they supposed to be, religious “mirth” in their “feasts,” fulfilling as they thought, the commandment of God, “Thou shalt rejoice in thy feasts” Deu 16:14. She could have no real joy, since true joy is “in the Lord” Phi 4:4. So, in order that she might not deceive herself anymore, God says that he will take away that feigned formal service of Himself, which they blended with the real service of idols, and will remove the hollow outward joy, that, through repentance, they might come to the true joy in Him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

CHAPTER II.

Times. This was verified during the captivity.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I will also cause all her mirth to cease; the jollity of Israel was certainly damped when Tiglath-pileser took Ijon, and other cities, and captivated Naphtali, 2Ki 15:29, which was some, yet but few, years after this prophecy: but sure all their joy ceased about ten or twelve years after, when Samaria was taken, and Hoshea and all Israel made captives: so the threat was executed in this sense. But the prophet speaks (as by what follows appeareth) of their sacred or religious joys, which God will abolish. He did not set them up, but he will pull them down.

Her feast days: though apostate Israel was fallen to idolatry, and renounced the true worship of God, yet by this text it appears they retained many of the rites and ceremonies that were used by the Jews, or else set up others like them, as their solemn feast at setting up the calves at Dan and Beth-el, in Jeroboam’s time.

New moons: these were days of greater sacrifices, Num 28:11, and greater feasting, 1Sa 20:5.

Sabbaths; their weekly sabbaths. All her solemn feasts; the three annual feasts of tabernacles, weeks, and passover, or others with them, all which should cease when these people were carried captive, as they were by Shalmaneser.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. An inevitable result of the calamity will be the cessation of mirth — As the context shows, the merrymaking in connection with religious celebrations.

Feast days [“feasts”] — The same word as the Arabic haj, by which the pilgrimage to Mecca is known. Probably not feasts in general, but the three great feasts — of Unleavened Bread, of Harvest, of Ingathering — which were accompanied by pilgrimages (Exo_23:14-17); these were occasions of rejoicing (Isa_30:29).

New moons — The new moon, the first of the month, was from the earliest time a sacred day among the Hebrews and their neighbors (1Sa_20:5; 2Ki_4:23). Its celebration goes back probably to a period when the moon was worshiped as a divine being. (See article “New Moon” in Hastings’s Dictionary of the Bible.)

Sabbaths — Another day considered sacred from the earliest period; its observance is enjoined in the Decalogue, but it is not confined to the Hebrews. (See American Journal of Theology, 1898, pp. 312-352.) According to Amo_8:5, on the two sacred days mentioned last the people abstained from common labor. Solemn feasts [“assemblies”] — Better, festal gatherings; a general term for festive seasons, including here all the feasts not mentioned previously (compare Amo_8:10; Jer_7:34; Lam_1:4; Lam_5:15).

Hos_2:12 is the natural continuation of 9. Nowack, who considers Hos_2:10 a later addition, thinks the original order to have been 9, 12, 11, 13.

Vines… fig trees — Two of the choicest products of Palestine; their destruction would be a serious calamity (see on Joe_1:7). Since they grew extensively and luxuriously, they were regarded as indicating in a special manner the favor of the Baalim.

Rewards [“hire”] — The compensation offered to the prostitute. How Jehovah will destroy is not stated, it may be by war or by drought. The gardens and orchards will be neglected and turn into forests — Better, jungles, the abode of wild beasts.

Beasts of the field — Wild, undomesticated beasts (compare Isa_7:23-25). On the rapidity with which in the neglected fields wild animals multiply, see 2Ki_17:25.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts. The enumeration is complete, "Her feast days" were the three annual festivals of Passover, Pentecost, and Tabernacles. "Her new moons" were the monthly celebrations at the commencement of each month. "Her sabbaths" were the weekly solemnities of one day in seven, dedicated to the Lord. Then there is a general summing up of the whole by the addition of "all her solemn feasts, all her festal days and seasons, including, besides those named, the beginning of the years, the solemn assembly or holy convocation on the seventh day of the Passover and on the eighth day of Tabernacles. Preceding the enumeration is the general characteristic of all Israel"s festivities. They were times of joy, as we read in Num_10:10, "In the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets;" and in Deu_12:12 it is expressly declared, "Ye shall rejoice before the Lord... ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates." All this was to cease; the coming captivity would render all such celebrations impossible. Kimchi remarks on this (ver. 11): "For in the distress there is no new moon and no sabbath; and the beginnings of months and sabbaths on which offerings were presented were days of joy. And so with respect to the feast days and solemn assemblies, which were days of rest and quiet joy, they shall not have in them any joy in consequence of the greatness of their distresses." He subsequently adds, "There is a chag which is not a raced, but joy wherewith men rejoice and eat and drink; and it is called chag," referring to Solomon"s feast of dedication; "and there is also a moed which is not a chag, as for signs and for seasons ( moedim), and at the appointed time I will return unto thee" (raced, from ry, to appoint as time and place).

The conjunction of sin and mirth.

"I will also cause all her mirth to cease." Mirth is not happiness. It is but the mimicry of real joy. Happiness is river deep and clear; mirth at best is but a sparkling bubble. There is but little happiness in the world, but there is much mirth, much noisy frolic and hilarious glee. The text speaks of mirth in connection with sinfulness. Israel, who had grown corrupt, had, notwithstanding, much mirth. In relation to the conjunction of sin and mirth we may remark

I THAT THE CONJUNCTION IS COMMON. The notes of jollity and fun are heard everywhere through society. At theatres, taverns, divans, and social festivities it flares and rattles. The drunkard has his mirth, the liar his mirth, the debauchee his mirth, the blasphemer his mirth, the sabbath-breaker his mirth. The union of sin and mirth is, alas! very common. We meet it everywhere, in the dance and in the song, in the joke and in the gibe.

II THAT THE CONJUNCTION IS INCONGRUOUS. Gaiety and laughter in a sinner are most revolting when rightly regarded. The condition of a sinner is one of awful solemnity; a condition upon which God and his holy universe look with deepest seriousness. The sighs of moral anguish and tears of bitter remorse become the sinner. Fun and laughter are more unbeseeming to him than jests and jollities in a dying chamber. "Mirth," says Dr. Young, "at a funeral is scarce more indecent or unnatural than a perpetual flight of gaiety and burst of exultation in a world like this is a world which may seem a paradise to fools, but is a hospital with the wise." The ground is hollow in the path of mirth; Oh! far too daring seems the joy of earth, So darkly pressed and girdled in by death. (Mrs. F. Hemana)

III THAT THE CONJUNCTION IS TEMPORARY. Amos, who was contemporary with Hoses, and like him was a prophet of the ten tribes, describes the conjunction well and indicates the necessity of the separation: "Ye that put far away the evil day, and cause the seat of violence to come near; that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music, like David; that drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph. Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.

1. The separation is certain. There is no mirth for the sinner either in moral conviction, death, the judgment-day, or in the scenes of final retribution. "If you will not take away sin from your mirth," says an old writer, "God will take away your mirth from your sin.

2. The separation will be solemn. It is said that Pope Adrian exclaimed when he was dying, "O my soul, where art thou going? Thou shalt never be merry any more." "I will cause all her mirth to cease," says God.

CONCLUSION. Confound not mirth with happiness! The brightest gleams of mirth are but the rays of rushlights; only visible in the dark, and that must go out. Happiness is a quenchless sunbeam; it streams from the eternal Father of lights. Happiness will follow holiness forever; mirth will only, like the ignis fatuus, flare about sin for a short time at most, then go out, and there is pitch darkness. D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Her feast days - Though apostate, Israel was fallen to idolatry, yet they retained many of the Mosaic rites and ceremonies. Her solemn feasts - The three annual feasts of tabernacles, weeks, and passover, all which ceased when they were carried captive, by Salmaneser.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

in its time At the time the produce completes its ripening.

and I will separate [Heb. וְהִצַּלְתִּי] from her.

My wool and My flax. which was to cover her nakedness. Every expression of הָצָלָה in Scripture is an expression of separation and setting apart. Proof of this we find in (Gen. 31:9) “And God separated (וַיַצֵּל) your father’s cattle,” (ibid.:16) “For all the wealth that... separated (הִצִיל).”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.