What will you do in the day of solemn assembly, and in the day of the feast of Yahweh?
Parallel Translations
-
What will you do in the day of solemn assembly, and in the day of the feast of Yahweh?
-
What will ye do in the solemn day, and in the day of the feast of the LORD?
-
What will ye do in the day of the appointed season, and in the day of the feast of the LORD?
Cross-references (4)
Passages linked to Hosea 9:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 10:3 What will you do in the day of visitation, and in the desolation which will come from afar? To whom will you flee for help? Where will you leave your wealth?
- Jeremiah 5:31 The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end of it?
- Hosea 2:11 I will also cause all her celebrations to cease: her feasts, her new moons, her Sabbaths, and all her solemn assemblies.
- Joel 1:13 Put on sackcloth and mourn, you priests! Wail, you ministers of the altar. Come, lie all night in sackcloth, you ministers of my God, for the meal offering and the drink offering are withheld from your God’s house.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain The Prophet here alludes again to their exile, and…
The Prophet here alludes again to their exile, and shows how deplorable the condition of the people would be, when deprived of all their sacrifices. It is indeed true that the Israelites, when they changed the place of the temple, and when new and spurious rites were introduced by Jeroboam, became wholly rejected, so that from that time no sacrifice pleased God, for they sacrificed to idols and demons and not to God, as it is elsewhere stated, (Deuteronomy 32:17;) but yet, as they had some kind of divine worship, as circumcision remained, and sacrifices were offered, as it were, by Moses’ command, and they boasted themselves to be the children of Abraham and lived in the holy land, they were satisfied with their condition. But when in exile they saw no sign of God’s favour, when they were deprived of the temple and altar and all sacrifices, when on every side mere solitude and waste met their eyes, when God thus manifested that he was far removed from them, great sorrow must have entered their hearts. Hence the Prophet says, What will ye do in the solemn day?
And he expressly mentions solemn and festal-days. “If the morning and the evening oblation, which is wont to be made, will not be remembered, and if the other sacrifices will not occur to your minds, what will you do when the festal days will come? for the Lord will then show that he has nothing to do with you.” For the trumpets sounded on the festivals, that the people might come from the whole land into the temple; and it was, as it were, the voice of God, sounding from heaven: but when the feast-days were forgotten, when there were no holy assemblies, it was the same as if the Lord, by commanding silence, had proved that he no longer cared for the people. That the Israelites then might not think that exile only was threatened to them, the Prophet here shows that something worse was connected with it, and that was, that the Lord would wholly forsake them, and that there would exist no token of his presence, as though they were cut off from the Church. What then will ye do on the solemn day, on the day of Jehovah’s festivity? That is, “Do you think that something of an ordinary kind is denounced on you when I speak of exile? The Lord will indeed take away the whole of your worship, and will deprive you of all the evidences of his presence. What then will you do? But if a brutish stupor should so occupy your minds, that this should not recur to your thoughts daily, the solemn and festal-days will at least constrain you to think how dreadful it is, that you have nothing remaining among you, which may afford a hope of God’s favour.” We now apprehend the meaning of the Prophet.
Read full note →
We hence learn what I have said before, that nothing worse can happen to us in this world, than to be scattered without any order, when no outward evidence appears by which the Lord collects us to himself. It would therefore be better for us to be deprived of meat and drink, and to go naked, and to perish at last through want, than that the exercises of religion, (exercita pietatis — exercises of religion) by which the Lord holds us, as it were, in his own bosom, should be taken away from us. When therefore we are deprived of these aids, and God thus hides his face from us, and mournful waste discovers to us dread on every side, it is an extreme calamity, an evidence of the dreadful judgement of God. Let us then learn, when our flesh is touched, when sterility or some other evil impends over us — let us learn to dread this deprivation still more, and to fear lest the Lord should deprive us of our festal-days; that is, take away all the aids of religion by which he holds us together in his house, and shows us to be a part of his Church. This then, in the last place, ought to be noticed: what remains we shall consider in our next lecture.
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.
Geneva Bible translators 1599 · Public Domain When the Lord shall take away all the occasions…
When the Lord shall take away all the occasions of serving him, which shall be the most grievous point of your captivity, when ye shall see yourselves cut off from God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Hos 9:5 What will ye do in the solemn…
Hos 9:5 What will ye do in the solemn day, and in the day of the feast of the LORD?
Ver. 5. What will ye do in the solemn day, &c.] q.d. How will ye do to laugh and leap then, as ye do now? Hos 9:1. How will you be able to support yourselves, to keep your hearts from dying within you, when you call to mind and consider your former solemnities and festivities, which now (alas!) in your captivity you are utterly deprived of? There was a time when you went with the multitude to the house of God, with the voice of joy and praise, with a multitude that kept holy day, Psa 42:4, with dancing, eating, drinking, and joy, Deu 16:14-15 Jdg 21:19-20. But now the scene is altered; your singing is turned into sighing, your mirth into mourning, your joy into heaviness; and you must needs hold yourselves so much the more miserable, that you have been happy. The epicures indeed held that a man might be cheerful against the most exquisite torments: 1. In consideration of his honesty and integrity; 2. In consideration of those pleasures and delights that formerly he had enjoyed; and now cheered himself up with the remembrance of them ( Ex praeteritarum voluptatum recordatione. Cic. de Finib. 1. 2. Senec. de Benef. 1. 4, c. 22.). This last is a very slight and sorry comfort indeed. The former hath much in it; for a good man keeps every day holy day, said Diogenes; and can be merry without music, saith another philosopher. He hath a merry heart, or good conscience, which is a continual feast; and is bound to "rejoice evermore," 1Th 5:16, and to keep the feast in all countries, 1Co 5:8, the calendar of his whole life is crowned with continual festivals (εορταζωμεν); and he is the happiest man, and may be the merriest, if he but understand his own happiness. But this, alas! was not the case of these woeful caitiffs and captives. They had sinned away all their comforts; and with the sad remembrance of their former enjoyments, and with the sense of their present sevitude, they had little mind to keep holy day. Hence this passionate exclamation, "What will ye do," &c.? God had threatened before, Hos 2:11, to take away their feast days, new moons, sabbaths, and solemnities; but they heeded him not, tanquam monstra marina Dei verba surda aura praeterierunt; therefore now God fulfilleth what he had forethreatened, and calleth, as in a solemn day, his terrors round about them, Lam 2:22. What they were wont to do in their solemn days and festivals may be seen, Num 10:10; what we do, or should do, at least, upon our Lord’s Day sabbaths (the delight of every good soul) we need not be told. Let us take heed, lest by profane violation or careless observing that holy rest, with all its solemnities, we deprive not ourselves (as these Israelites did) of such a precious privilege. God gave us a good warning, in that the first blow given the German Churches was upon the sabbath day; which is there so ill sanctified, that if it should be named according to their deserving of it, Daemoniacus potius quam Dominicus, the Devil is greater than God, saith Alsted, it should be called not the Lord’s day, but the priest’s day rather. It is very remarkable, that upon that day was Prague lost, and with it all opportunity of hearing, singing, public praying, communicating, on that high and honourable day, Isa 58:13.
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.
Matthew Poole 1685 · Public Domain Think with yourselves what you are likely to do…
Think with yourselves what you are likely to do then: on those days you were wont to cease from your labours, to offer sacrifices to God, (as you thought and said,) to feast with one another, all was full of seeming religion and real feasting and jollity on those days in your own country; but will your hard masters, that love their own profit, that hate your persons, and despise your religion, will they lose your labour, indulge your ease, encourage your religion, and suffer you to exercise it? Is this imaginable?
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain What will ye do in the solemn day, and…
What will ye do in the solemn day, and in the day of the feast of the Lord? Since their sacrifices now were so disagreeable and displeasing to the Lord, and so unavailable to themselves, what would they do when in captivity, "in the solemn day", the seventh day of the week, appointed by the Lord for rest and religious worship; and in the first day of the month, which also was to be solemnly observed, by offering sacrifice, &c. and on feast days of the Lord's instituting, as the feasts of the passover, pentecost; and tabernacles? seeing those that carried and held them captive would not allow them time for such solemnities; nor would they be furnished with proper sacrifices; nor could they be accommodated with a proper place to offer them at; nor be able, in a strange land, and under hardships and miseries, to express that joy that is suitable to such occasions: thus should they learn, by sad experience, the want of those means and opportunities of serving the Lord, which in their own land they rejected and despised. Jarchi and Kimchi interpret this of the destruction of Israel, and of punishment inflicted on them at the time appointed by the Lord; and which would be a solemn time, a feast with the Lord, to which he should invite their enemies, and they should spill their blood as the blood of sacrifices; and when he would display the glory of his justice, truth, and faithfulness, before all the world. And it is asked, what will you do then? whither will you flee for help? or what sacrifice can you offer up to the Lord to atone for sin, or appease his wrath? will you be able to rejoice then? no, your joy will be turned into mourning; see Isa 10:3.
.
Read full note →
Hosea 9:6
hos 9:6
hos 9:6
hos 9:6For, lo, they are gone, because of destruction,.... That is, many of the people of Israel were gone out of their own land to others, particularly to Egypt, because of the destruction that was coming upon them, and to avoid it; because of the Assyrian army which invaded their land, and besieged Samaria, and threatened them with entire destruction; and upon which a famine ensued, and which is thought by Kimchi to be here particularly meant;
Egypt shall gather them up: being dead; for they shall die there, perhaps by the pestilence, and never return to their own country, as they flattered themselves; and they shall make preparations for their funeral:
Memphis shall bury them; or they shall be buried there; which was a principal city in Egypt, here called Moph, in Isa 19:13, Noph. It was the metropolis of upper Egypt, and the seat of the Egyptian kings. In it, as Plutarch says (t), was the sepulchre of Osiris; and some say its name so signifies. Near to it were the famous pyramids, as Strabo (u) says, supposed to be built for the sepulchre of them. Herodotus (w) places these pyramids at Memphis, and says there were three of them; the largest had several subterraneous chambers in it; the next in size had none; the smallest was covered with Ethiopic marble. Strabo, in the place referred to, speaks of many pyramids near it, of which three were very remarkable, and expressly says they were the burying places of the kings. Diodorus (x) agrees with these, as to the number of them, but places them fifteen miles from Memphis. Pliny (y) places them between Memphis and the Delta, six miles from Memphis; pretty near to which is Strabo's account, who in the above place says, they stood forty furlongs, or five miles, from the city. Near it was the lake of Charon or Acherusia, over which he ferried dead bodies from Memphis to the pyramids, or to the plains of the mummies, the Elysian fields. Now since this was so famous for the burying places of kings, there may be an allusion to it in this expression. Here also were buried their deities, the Apis or ox when it died;
the pleasant places for their silver, nettles shall possess them; such beautiful edifices as were made for the repositories or treasure houses for their silver; or were built or purchased at great expense of silver; or were decorated with it; now should lie in ruins, and be like a waste, desert, and desolate place, all overrun with nettles, and uninhabited:
briers shall be in their tabernacles; their dwelling houses, which being demolished, briers shall grow upon the ground where they stood, and overspread it; another token of desolation. The Targum interprets it of living creatures, beasts of prey, that should dwell there; wild cats particularly.
(t) De Iside & Osir. p. 359. (u) Geograph. l. 17. p. 555. (w) Euterpe, sive l. 2. c. 8. 126, 127. (x) Bibliothec. l. 1. p 57. (y) Nat. Hist. l. 36. c. 12.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain What will ye do - You will not then…
What will ye do - You will not then be suffered to observe any of them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. What will ye do in the solemn…
Verse 5. What will ye do in the solemn day] When ye shall be despoiled of every thing by the Assyrians; for the Israelites who remained in the land after its subjection to the Assyrians did worship the true God, and offer unto him the sacrifices appointed by the law, though in an imperfect and schismatic manner; and it was a great mortification to them to be deprived of their religious festivals in a land of strangers. See Calmet.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Hos 9:5-6. What will ye do in the solemn…
Hos 9:5-6. What will ye do in the solemn day — What will you do in your captivity, when any of your solemn or festival days come? When you shall find yourselves far from your own country, without temple, without prophets, without priests, without sacrifices, without solemn assemblies; what will be your sentiments? You will doubtless be willing to abstain from labour on those days, as you were wont to do; but your masters will not permit that, but force you to your wonted employments. Though the Israelites of the ten tribes were schismatics, and did not go up to the temple at Jerusalem, they omitted not to celebrate, in their own manner, the feasts of the Lord in their own country; and as these solemnities were always accompanied with festivity and rejoicing, it must have been a great mortification to them to be no longer able to celebrate them in the land of their captivity: see Calmet. For lo, they are gone because of destruction — Some are already withdrawn, because of the desolation that cometh. A great many of the ten tribes fled into Egypt, when they saw their country laid waste by the Assyrians. The prophet here threatens these, that they should have no better a fate than their brethren who were carried away into Assyria; but should die in Egypt, and never see their native country any more. Egypt shall gather them up — Or, gather them, as the word is translated Eze 29:5. It signifies the same in both places, as if it had been said they should be buried there. The pleasant places, &c., nettles shall possess them — Their fine houses, which they have purchased at vast prices, shall be ruined, and lie in rubbish till they be overrun with nettles. This signified a vast desolation. These two verses are thus translated by Bishop Horsley: “What will ye do for the season of solemn assembly, and for the festival of Jehovah? Behold, all are gone! Total devastation! Egypt shall gather them. Memphis shall bury them. Their valuables of silver! The nettle shall dispossess them, and the thistle, in their dwellings.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain What will ye do in the solemn day? -…
What will ye do in the solemn day? - Man is content to remain far from God, so that God do not show him, that He has withdrawn Himself from him. Man would fain have the power of drawing near to God in time of calamity, or when he himself likes. He would fain have God at his command, as it were, not be at the command of God. God cuts off this hope altogether. he singles out the great festivals, which commemorated His great doings for His people, as though they had no more share in those mercies. The more solemn the day, the more total man’s exclusion, the more manifest God’s withdrawal. To one shut out from His service, the days of deepest religious joy became the days of deepest sorrow. Mirth is turned into heaviness. To be deprived of the ordinary daily sacrifice was a source of continual sorrow; how much more, “in the days of” their “gladness” Num 10:10, in which they were bidden to rejoice before the Lord, and “in which they seemed to have a nearer and more familiar access to God.” True, that having separated themselves from the temple, they had no right to celebrate these feasts, which were to be held in the place “which God had chosen to place His name there.” Man, however, clings to the shadow of God’s service, when he has parted with the substance. And so God foretold them before, that He would “make all their mirth to cease” Hos 2:11.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Lord, when he shall punish you, Isaias xxxiv. 6.…
Lord, when he shall punish you, Isaias xxxiv. 6. (Haydock) --- Israel did not go to the temple, but they kept the festivals and banquets in their own manner, the privation of which they would feel.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain (Hos 2:11).
(Hos 2:11).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 5. In exile what can Israel do in the…
5. In exile what can Israel do in the solemn day — The religious festivals held on sacred days, such as the sabbath and new moon. In an unclean land these celebrations become impossible. LXX. reads “days,” which may be original.
Day of the feast of Jehovah — Feast and solemn assembly are not synonyms; the former is literally pilgrimage, and is used of the three annual pilgrimages (Exo_23:14-17); of these it is applied in particular to the harvest festival (1Ki_8:2; 1Ki_12:32; Eze_45:25, see on Zec_14:19). When the pilgrimage season comes around, whither will they go?
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5. What will ye do, &c.] The festivals, which…
5. What will ye do, &c.] The festivals, which were kept up in N. Israel, even after the schism, were seasons of popular merry-making (see Hos_2:11). But now as each ‘feast of Jehovah’ comes round in the calendar, ye will neither have the mechanical performance of ritual forms, nor the accompanying holiday-mirth, to fill up the vacant hours.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (5) See Note on Hos_2:11.
(5) See Note on Hos_2:11.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain "What will ye do?
"What will ye do?
The prophet takes such measures as seem likely to be effective, in order to rouse Israel to a sense of the guilt and folly of forsaking Jehovah. He pictures them as exiles in an Eastern land, far from their beloved country, far from the sacred metropolis, and the temple with its priesthood and its sacrifices. He supposes the days of holy festivity to have come round, with which the chosen people associated national memories of Divine deliverance, or happy acknowledgments of Divine bounty. On the recurrence of such seasons of holy mirth and obedient observance and welcome fellowship, the caprices might well be supposed bitterly to rue their rebellion and apostasy, which had revolved them in calamities so dire and privations so seductions of the enemy. The time of trial will come, and then what will ye do?
Read full note →
I WHAT WILL YE DO WHEN EARTHLY PLAN AND PLEASURES FAIL? In the hot pursuit of worldly ends in life, in the absorbing enjoyment of the delights this world can yield, men forget their Maker and his claims, their Savior and his love. But when the time comes as come it soon may when favorite projects dissolve as dreams, and when no more pleasures to be found where it has long been sought and often experienced, what will ye do?
II WHAT WILL YE DO WHEN ABANDONED BY EARTHLY FRIENDS? The countenance of companions in health and high spirits is cheering, their hilarity is contagious, their presence is fitted to banish gloomy apprehensions. But such friendships are often superficial; times of adversity put them to a test too severe. Those who are willing to partake of hospitality and to heighten conviviality are seldom the friends "born for adversity;" they often vanish when sympathy is most needed, when solitude is most dreaded.
III WHAT WILL YE DO WHEN RELIGIOUS OBSERVANCES ARE FOUND TO BE EMPTY FORMS? It is sometimes supposed that any time will do for religion, that religious aid and consolation are always at the service, at the beck and call, of every one of us. But it is not so. If we neglect and abuse our privileges, they will forsake us. The man who has long disused his Bible, and given up prayer, and forsaken public worship, may, in the time. of anxiety and trouble, have recourse to what has been long neglected. But he may find that these ordinances and privileges are to him nothing but a form. They have not changed, but he has grown unspiritual, hardened, and morally incapable of using privileges within his reach. What then will he do?
IV WHAT WILL YE DO IN THE PROSPECT OF DEATH AND JUDGMENT? In youth and in good spirits, men sometimes hear of these dread realities for such they are to the impenitent and unpardoned without at all realizing them, or believing that they have anything to do with themselves. But in sickness and in old age, eternity often draws near to the imagination and to the heart. Memory brings up evil deeds and words and thoughts. The foreboding soul feels, and feels justly, that the account must soon be given, that the judgment-seat must soon be faced. And yet there is no preparation, no defense, no plea. What a position! and what a prospect! Faithfulness and kindness induce the preacher of the Word to remind the careless hearer of the coming days, and the revelation they will bring; to urge upon him now, whilst it is of some use to consider the solemn question What will ye then do? T.
"What will ye do?
The prophet takes such measures as seem likely to be effective, in order to rouse Israel to a sense of the guilt and folly of forsaking Jehovah. He pictures them as exiles in an Eastern land, far from their beloved country, far from the sacred metropolis, and the temple with its priesthood and its sacrifices. He supposes the days of holy festivity to have come round, with which the chosen people associated national memories of Divine deliverance, or happy acknowledgments of Divine bounty. On the recurrence of such seasons of holy mirth and obedient observance and welcome fellowship, the caprices might well be supposed bitterly to rue their rebellion and apostasy, which had revolved them in calamities so dire and privations so seductions of the enemy. The time of trial will come, and then what will ye do?
I WHAT WILL YE DO WHEN EARTHLY PLAN AND PLEASURES FAIL? In the hot pursuit of worldly ends in life, in the absorbing enjoyment of the delights this world can yield, men forget their Maker and his claims, their Savior and his love. But when the time comes as come it soon may when favorite projects dissolve as dreams, and when no more pleasures to be found where it has long been sought and often experienced, what will ye do?
II WHAT WILL YE DO WHEN ABANDONED BY EARTHLY FRIENDS? The countenance of companions in health and high spirits is cheering, their hilarity is contagious, their presence is fitted to banish gloomy apprehensions. But such friendships are often superficial; times of adversity put them to a test too severe. Those who are willing to partake of hospitality and to heighten conviviality are seldom the friends "born for adversity;" they often vanish when sympathy is most needed, when solitude is most dreaded.
III WHAT WILL YE DO WHEN RELIGIOUS OBSERVANCES ARE FOUND TO BE EMPTY FORMS? It is sometimes supposed that any time will do for religion, that religious aid and consolation are always at the service, at the beck and call, of every one of us. But it is not so. If we neglect and abuse our privileges, they will forsake us. The man who has long disused his Bible, and given up prayer, and forsaken public worship, may, in the time. of anxiety and trouble, have recourse to what has been long neglected. But he may find that these ordinances and privileges are to him nothing but a form. They have not changed, but he has grown unspiritual, hardened, and morally incapable of using privileges within his reach. What then will he do?
IV WHAT WILL YE DO IN THE PROSPECT OF DEATH AND JUDGMENT? In youth and in good spirits, men sometimes hear of these dread realities for such they are to the impenitent and unpardoned without at all realizing them, or believing that they have anything to do with themselves. But in sickness and in old age, eternity often draws near to the imagination and to the heart. Memory brings up evil deeds and words and thoughts. The foreboding soul feels, and feels justly, that the account must soon be given, that the judgment-seat must soon be faced. And yet there is no preparation, no defense, no plea. What a position! and what a prospect! Faithfulness and kindness induce the preacher of the Word to remind the careless hearer of the coming days, and the revelation they will bring; to urge upon him now, whilst it is of some use to consider the solemn question What will ye then do? T.
HOMILIES BY D. THOMAS Ver. 5. The solemn days of life.
"What will ye do in the solemn day?" "What will ye do in the day of assembly? when ye shall he despoiled of everything by the Assyrians; for the Israelites who remained in the land after its subjection to the Assyrians did worship the true God, and offer unto him the sacrifices appointed by the Law, though in an imperfect manner; and it was a great mortification to them to be deprived of their religious festivals in the land of strangers" (Elzas). The "solemn day" here evidently refers to one of the great Jewish feasts, either the Feast of the Passover, the Pentecost, or of the Tabernacles; and the literal meaning seems to be What will yon children of Abraham do when you are deprived by tyrannic strangers of the privilege of attending those solemn assemblies? Though the word "assembly" would be a better rendering than "solemn," yet inasmuch as these festive assemblies were very solemn, and the privation of them of all things the most solemn, we shall accept the word for purposes of practical application. There are solemn days awaiting all of us, and the appeal in the text is evermore befitting and urgent.
I THE DAY OF PERSONAL AFFLICTION is a "solemn day." The day comes either by disease, accident, or infirmities of age, when, withdrawn from scenes of business, pleasure, or profession, we shall be confined to some lonely room, and languish on the couch of suffering and exhaustion. Such a day must come to all, and such a day will be "solemn a day with but little light in the firmament of earthly life, a day of darkness, and perhaps of tempests. What will ye do in the solemn day?" What can you do? You will not be able to extricate yourself kern the sad condition. No man can raise himself out of that physical suffering and weakness that are destined to come on his frame. What will ye do so as to be sustained in soul? Skeptical reasonings will be of no service, the recollections of past life will be of no service. What will ye do in that solemn day?
II THE DAY OF SOCIAL BEREAVEMENT is a "solemn day." Much of the charm of life is in our social loves, the love of partners, parents, children, friends. The time must come when ruthless death will tear them from the heart. This will be a solemn day. What a dark day with the soul is that when we return from the grave where we have left for ever some dear object of the heart, and when we enter the home where the loved one was the center and charm of the circle! Truly, a sunless, saddening day is this. And yet such a day must come to all. What will ye do in this solemn day?" What will yon do for consolation? What word of comfort has science to offer, has the world to present? What will you do?
III THE DAY OF DEATH is a "solemn day." This awaits every man. What man is he that liveth and shall not see death?" "There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war." What a solemn day" is this! All earthly connections dissolving, the world receding, eternity parting its awful folds. What will ye do in this day, when heart and flesh shall fail? What will sustain your spirit then? Will you count your wealth? Will you gather about your dying bed your worldly companions? Will you seek to bury the remembrance of your past life? Something must be done this you will feel; but what?
IV THE DAY OF JUDGMENT is a "solemn day." "We must all appear before the judgment-seat of Christ." What a day will that be! A "great and notable" day. "Howl ye, for the day of the Lord is at hand." What will ye do? Will ye call "to the mountains and rocks to fall on you, and hide you from the eyes of him that sitteth on the throne, and from the wrath of the Lamb"?
CONCLUSION. "What will ye do in the solemn day?" "Do!" Why, do what you should do every day of your life exercise a practical and unbounded faith in the love of God through our Lord Jesus Christ. "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Tis not the Stoic"s lessons, got by rote, The pomp of words and pedant dissertations, That can sustain thee in that hour of terror: Books have taught cowards to talk nobly of it, But when the trial comes they stand aghast. Hast thou considered what may happen after it? How thy account may stand, and what the answer? (Nicholas Rowe.) 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.
The Biblical Illustrator 1887 · Public Domain What will ye do in the solemn day, and…
Hos_9:5
What will ye do in the solemn day, and in the day of the feast of the Lord?
Read full note →
Feasting after unaccepted sacrifice
Calvin thinks the allusion is to the time of exile, when the people would be deprived of all their sacrifices. But the better point is that the sacrifices of Ephraim being
1. unauthorised, and
2. unaccompanied with righteousness, could not be accepted;
consequently they could have no joy in their lesser or greater festal times, because all the joy of such times depended on their reconciliation and acceptance with God. What joy can there be in any of the joy times of life when we boar in our hearts the sad conviction of our wilful and persistent estrangement from God? And men do carry that secret conviction even when, to their fellows, they seem to be bold and self-satisfied. There is no sunshine on human life when Gods smile is hidden. Illustrate from the anxiety of Job concerning his children. They were feasting, but he did not feel sure that it was feasting after sacrifice, enjoying themselves with the smile of Gods favour resting on them. So he offered sacrifices to ensure the acceptance which they had missed. In the ordinary ritual of the Jews a feast followed sacrifice, as in the case of Samuel. This was the case with simple sacrifice and with the special sacrifices of solemn days. No joy could be in the feast if the sacrifice had failed to gain acceptance. It is the supreme rule for all the joy times of human life. They never can be to us what they ought to be, unless we enter on them with the full sense of acceptance with God. It must, always be, sacrifice before feast. (Robert Tuck, B. A.)
The solemn days of life
The day here referred to is one of the great Jewish feasts, either Passover, Pentecost, or Tabernacles. What will you children of Abraham do when you are deprived of the privilege of attending these solemn assemblies? There are solemn days awaiting all of us--
I. The day of personal affliction.
II. The day of social bereavement.
III. The day of death. This awaits every man. What will ye do in this day, when heart and flesh shall fail?
IV. The day of judgment. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Hos_9:5. Solemn day] God “singles out the great festivals…
CRITICAL NOTES.—
Hos_9:5. Solemn day] God “singles out the great festivals which commemorated his great doings for his people as though they had no more share in these mercies.” Sad to be deprived of ordinary sacrifice, how much more to be excluded from feasts of joy!
Read full note →
HOMILETICS
THE SOLEMN DAYS OF LIFE.—Hos_9:5
Israel had sinned away their privileges, and deprived themselves of sacrifices and feasts. What would they do “in the solemn day” when it was impossible to rejoice before the Lord (Num_10:10)? In captivity they would not be able to celebrate the festivals. The temple would be in ruins, and they would be exiled into a foreign country. “The more solemn the day, the more total man’s exclusion, the more manifest God’s withdrawal.” There are solemn days in our life which we must all meet. How shall we meet them?
I. The day of affliction is a solemn day. “Man is born unto trouble as the sparks fly upward.” Suffering is the law of our being, and co-extensive with our race. As certain as we are born to live we are born to trouble, and our days are “full of trouble.” No wealth can purchase, no power effect, deliverance from the common lot. Reverses of fortune, poverty and want, disquietude and fear, prey upon the mind. Inward consumption and outward accidents lay men on beds of sickness. They cannot go to places of amusement, nor enjoy company of pleasure; they are shut out from Christian fellowship, and deprived of all the means of grace; they are on “the bed of languishing” and sorrow. When the world deserts them, and remembrance of the past distresses them, what will they do? When a Christian is sick God gives ease and health to his soul. “Thou wilt make all his bed in sickness.” But “in the day of adversity” what will the sinner do?
II. The day of death is a solemn day. “What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave?” Neither by wisdom nor strength can we avoid the common doom. Death spares no rank nor condition, calls with impartial step at the cottage of the poor and the palace of the prince. “There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death; and there is no discharge in that war.” Charles V. was advised to retire from danger at the battle of Tunis, but refused, and said that an emperor was never slain with great shot. William Rufus declared that kings were never drowned. But the hero of a thousand fights can claim no exemption here. What a solemn day is this day! What will you do when the physician’s skill is of no avail? when millions of money would not buy an inch of time? when there is no help from earth or heaven? The wicked may strengthen himself in wickedness, but he can neither outwit nor overcome his enemy. His “covenant with death and with hell shall be disannulled.” “The wicked is driven away in his wickedness: but the righteous hath hope in his death.”
III. The day of judgment will be a solemn day. “It is appointed unto men once to die, but after this the judgment.” “We must all appear before the judgment-seat of Christ.” That will be the most solemn day, when the eternal destinies of men are fixed by the Great Judge. Every work, great and small, public and private; every secret thing, good or bad, the hidden thoughts of the heart and the forgotten sins of youth; “every idle word that men shall speak, they shall give account thereof in the day of judgment.” Simeon, a holy bishop, was saluted on his way to martyrdom by Urthazanes, a Persian courtier, and an apostate. But the courtier was frowned upon by the bishop, and cried, “How shall I appear before the great God of heaven, whom I have denied, when Simeon, but a man, will not endure to look upon me? If he frown, how will God behold me when I come before his tribunal?” This led to his reclamation. How will you appear before the Judge? What will you do in that solemn day? Will you call to the rocks and to the mountains to fall upon you and hide you? Make your peace with God, and prepare to meet him, “that ye may be able to withstand in the evil day, and having done all, to stand.”
“At his call the dead awaken,
Rise to life from earth and sea;
All the powers of Nature, shaken
By his looks, prepare to flee:
Careless sinner,
What will then become of thee!”
A SAD PICTURE.—Hos_9:6-7
Israel fled to Egypt because of the destruction of their own land, hoping to find help in time of need. But they were disappointed. In Egypt they found their graves (Exo_14:11); they were gathered and buried together (Jer_8:2; Job_27:15). Their tents were overrun with nettles, their treasures of silver were in ruins, and the land desolate and without inhabitants. A sad picture of the consequences of sin.
I. Expected refuge turned into destruction. “Memphis shall bury them.” Men run away from one trouble only to get into another. Wealth, friends, and the world are tried and fail. Places of refuge prove places of death. They are received and gathered only to be buried. Those who flee from God, expecting life, will be certain to meet their death. They flee from the smoke only to fall into the fire. They seek good and find evil. Calamity sooner or later overtakes the Christless and impenitent from which they cannot escape. They choose death and obtain their choice. “The eyes of the wicked shall fail and they shall not escape, and their hope the giving up of the ghost” (Job_11:20).
II. Fruitful land turned into desolation.
1. Silver, once treasured, had gone.
2. Nettles and thorns grew amid their habitations.
3. The land was swept of its inhabitants. What a scene of desolation and sadness! Sin has cursed the ground on which we tread, and drained many a nation of its prosperity. The cities of the plain were destroyed and “the garden of the Lord” turned into barrenness (Gen_13:10). Where is the glory of Greece, once so famous for arts and sciences? What will become of “England, great, glorious, and free,” if she forsakes God, her defence? God can empty our stores, demolish our temples, and diminish our people. Let us take warning. “He turneth rivers into a wilderness, and the water-springs into dry ground; a fruitful land into barrenness, for the wickedness of them that dwell therein.”
HOMILETICS
DAYS OF VISITATION.—Hos_9:7-9
Israel’s sin is one, but the tendencies and the manifestations are many. God had shown them what little cause for joy they had, warned them of the coming day; and now, lest they should slight the warning, declares that retribution is near. “The days of visitation are come.”
I. Days of retribution for guilt. “The days of recompence are come.” Men deny such days, and seek to delay them, but they come. They come to recompense, to reward men for their ways, and fix their doom. “For the Lord God of recompences shall surely requite” (Jer_51:56). There is retribution enough to prove a moral government among men—that justice sees and will avenge the wrong, and that hereafter right will be dealt to all. Nature tells us that every law must have a penalty, or it is no law. Reason teaches that under no government, human or Divine, should the just be as the unjust. As there is no law without penalty, so there is no penalty inflicted but for law violated. “For the multitude of thine iniquity” are the days of visitation come. “Punishment ripens on the tree of evil.” “Punishment is justice for the unjust.” “Be sure your sin will find you out.”
II. Days of bitter experience. “Israel shall know it.” Men will not heed Divine warning. They must know by feeling the results of their sins. They cannot check the consequences, not confine them to the outer world when they come. They must experience the bitterness of their course. A man of sin is a man of pains. He lives in sin, eats it up, and it is bitter in his belly (Rev_10:9). He tastes the wormwood and the gall, and drinks the bitter for the sweet. “Everything that I love, everything that belongs to me, is stricken,” cried Napoleon. “Heaven and mankind unite to afflict me.” Lord Byron declared that his days were “in the yellow leaf”—“the flowers” and the fruits were gone, and “the worm, the canker, and the grief are mine alone.” The poet Burns said in dying hours, “I close my eyes in misery, and open them without hope.”
When haughty guilt exults with impious joy,
Mistake shall blast, or accident destroy;
Weak man, with erring rage, may throw the dart,
But Heaven shall guide it to the guilty heart.
III. Days of discriminating character. “The prophet is a fool, the spiritual man is mad.” The man pretending to have spiritual inspiration, the prophets predicting prosperity, were mad, and retribution would convince them of their folly. The event would show what spirit was in them.
1. Character in public teachers is discriminated. Some called the prophets of God mad men, as Festus thought Paul. Elisha (2Ki_9:11), Jeremiah (Jer_29:5), and Christ himself were called mad. For ages the early Christian teachers were considered under the influence of phrenzy or madness. True prophets have never been understood; often called fools and fanatics by those who pretend to higher revelations and superior wisdom. False teachers commend themselves, glory in appearance, and condemn others. Real prophets proclaim their message, are “beside” themselves to God and “sober” to men. They are contradicted in words and blackened in character; but God and time defend their cause. The flatterer will be unmasked, the contrast between the false prophet and the true “watchman” shall be manifest, and it shall be seen that one walked “with God” and the other was “a snare” to the people “in all his ways.” “Woe unto the foolish prophets, that follow their own spirit and have seen nothing.”
2. Character in private individuals is discriminated. Christians have often to bear reproach and maintain a dignified silence; but days of God’s visitation, times of persecution, defend their character, and rank them in their position. The wicked tremble and fear, the false professor forsakes God, but the righteous suffer and are glorified. Days of retribution sift character and conduct. Men are forced to confess that the wicked have not the best of it—that there is a God to recompense truth and justice, and reverse the judgments of men. “Then shall ye return (to a better state of mind), and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.”
HOMILETIC HINTS AND OUTLINES
Hos_9:7. If we apply the words to religious teachers—
1. It is an unreasonable charge. Wise men have grounds for their judgment; but it is most unjust to condemn without a cause. These men are servants of God, pure in their life and noble in their aim.
2. It is a common charge. In every age when selfishness reigns supreme and scepticism abounds, men of deep convictions and unwearied zeal for God have been regarded as fanatics and madmen. But what appears insanity to some are “words of truth and soberness” to others.
3. It is a dangerous charge. Those who deal plentifully in terms of folly may have them flung upon themselves. Events may reverse the judgments of men, and those who call others fools may prove to be the greatest fools themselves. “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete,” &c.
The great hatred.
1. Against God. The carnal mind at hostility with God. The question at issue, the casus belli, who shall govern—God or the sinner? Many think they can adore and love God as Creator and Benefactor, while they rebel against him as Lawgiver. Many may love Cromwell, the Queen, or any ruler, for piety and courage, yet condemn the government as harsh and despotic. God’s moral government admits not of this distinction. His nature and office, his person and his throne, are inseparable. No neutrality in human affection and conduct. Either at peace or at war with God.
2. Against God’s Law. The law demands supreme and universal obedience—not only takes cognizance of external actions, but touches the inward springs of all action, weighs the motives and thoughts concealed in the heart. Its rigour never relaxes, its demands never cease. Hence the enmity and resistance.
3. Against God’s servants. Ahab said of Michaiah, “I hate him” (1Ki_22:8). They hated so intensely (Hos_9:8) that their whole soul was turned into hatred; they were hatred, as we say, personified; hatred was embodied in them, and they ensouled with hate. They were also the source of hatred against God and man. And this, each false prophet was in the house of his God! for God was still his God, although not owned by him. God is the sinner’s God to avenge, if he will not allow him to be his God to convert and pardon [Pusey].
Hos_9:8. Watchmen and fowlers.
1. Watchmen walking with God, warning of danger, and urging the people to duty.
2. Watchmen neglecting their duty, and sleeping at their post.
3. Watchmen turned into fowlers, predicting peace, flattering the people and leading them to destruction. “Son of man, I have made thee a watchman unto the house of Israel; therefore hear the word at my mouth, and give them warning from me.”
Hos_9:9. Deeply corrupted. Sin corrupts—
(1) the understanding,
(2) the affections, and
(3) the life. Sin corrupts everything it touches. The touch and the taint go together. It leads from bad to worse, and makes men totally and entirely depraved, if not forsaken.
Days of Gibeah (Judges 19).
1. Days of great lewdness.
2. Days of great shame.
3. Days of great punishment.
4. Days which epitomize Israel’s history in guilt and judgment (Rom_1:32).
Sins and punishment.
1. Contempt of God and his law will draw men into bominable wickedness.
2. When men have plunged into deeper wickedness they cannot recover themselves.
3. There is no wicked course into which men have fallen which the Church, departing from God, may not fall into again.
4. Whatever patience God may have, sinners of one age who fall into guilt will be visited by the same measure as another. As God spared not in the days of Gibeah, so now “he will remember their iniquity, he will visit their sins.”
ILLUSTRATIONS TO CHAPTER 9
Hos_9:5-7. While the sun shines upon the earthly horizon the evil days are put to a distance. We scarcely admit the possibility of a change of scene. We exclude the prospect of dark days as an unwelcome intruder. The young revel in their pleasure, as if it would never end. But oh! the folly, the presumption of creatures born for an eternal existence, and to whom the present life is but the preparation time for a never-ending one, and to whom death is but the door of eternity, so wilfully shutting their eyes to this near approach, determining to live for this life only, and to let eternity take its chance [Bridges]. In the day of prosperity there is a forgetfulness of affliction; and in the day of affliction there is no more remembrance of prosperity (Sir_11:25).
Hos_9:9-10. Corrupt. “O Lord, abhor me not, though I be most abhorrible,” said the dying Thos. Scott. “My repentance needs to be repented of; my tears want washing, and the very washing of my tears needs still to be washed over again with the blood of my Redeemer” [Bp. Beveridge]. There is no vice that doth so cover a man with shame as to be found false and perfidious [Bacon]. The disposition of a liar is dishonourable, and his shame is ever with him (Sir_20:26).
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Hosea the prophet is speaking.
Read full note →
What will you do on the day of an appointed festival, on the day of a festival for Yahweh?
Hosea uses this question to emphasize that the people will no longer be able to observe their festivals when their enemies defeat them and take them captive. AT: "You will not be able to celebrate the festivals that Yahweh appointed for you." (See: Rhetorical Question)
the day of an appointed festival ... the day of a festival for Yahweh
Both of these mean the same thing. (See: Parallelism)
if they escape
Here "they" still refers to the people of Israel. You can continue stating this is second person. AT: "if you escape" (See: First, Second, or Third Person)
Egypt will gather them, and Memphis will bury them
Egypt and Memphis refer to the people who live there. AT: "the army of Egypt will capture you. You will die there, and the people in the city of Memphis will bury you" (See: Metonymy)
As for their treasures of silver—sharp briers will possess them
Briers growing in the places where Israelites stored their silver is spoken of as if the briers were human enemies that would take the Israelite's precious possessions for themselves. AT: "Sharp briers will grow where they store their treasures of silver" (See: Metaphor)
sharp briers will possess them, and thorns will fill their tents
Here "sharp briers" and "thorns" mean the same thing. To have briers and thorns growing represents a land that has become desolate and like a wilderness. (See: Doublet and Metonymy)
their tents
Here "tents" represents the Israelites' homes. (See: Metonymy)
translationWords
appoint
festival
Yahweh
Egypt
Memphis
bury
silver
tent
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.