Ecclesiastes 7:2
Verse
Context
Sermons
Bakht Singh
Jason Robinson
St. John Chrysostom
Heribert Rosweyde
St. John ClimacusSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Still more in the spirit of the N.T. (cf. e.g., Luk 6:25) are these words of this singular book which stands on the border of both Testaments: "It is better to go into a house of mourning than to go into a house of carousal (drinking): for that is the end of every man; and the living layeth it to heart." A house is meant in which there is sorrow on account of a death; the lamentation continued for seven days (Sirach 22:10), and extended sometimes, as in the case of the death of Aaron and Moses, to thirty days; the later practice distinguished the lamentations (אנינוּת) for the dead till the time of burial, and the mournings for the dead (אבלוּת), which were divided into seven and twenty-three days of greater and lesser mourning; on the return from carrying away the corpse, there was a Trostmahl (a comforting repast), to which, according as it appears to an ancient custom, those who were to be partakers of it contributed (Jer 16:7; Hos 9:4; Job 4:17, funde vinum tuum et panem tuum super sepulchra justorum). (Note: Cf. Hamb. Real Encyc. fr Bibel u. Talmud (1870), article "Trauer.") This feast of sorrow the above proverb leaves out of view, although also in reference to it the contrast between the "house of carousal" and "house of mourning" remains, that in the latter the drinking must be in moderation, and not to drunkenness. (Note: Maimuni's Hilchoth Ebel, iv. 7, xiii. 8.) The going into the house of mourning is certainly thought of as a visit for the purpose of showing sympathy and of imparting consolation during the first seven days of mourning (Joh 11:31). (Note: Ibid. xiii. 2.) Thus to go into the house of sorrow, and to show one's sympathy with the mourners there, is better than to go into a house of drinking, where all is festivity and merriment; viz., because the former (that he is mourned over as dead) is the end of every man, and the survivor takes it to heart, viz., this, that he too must die. הוּא follows attractionally the gender of סוף (cf. Job 31:11, Kerı̂). What is said at Ecc 3:13 regarding כּל־ה is appropriate to the passage before us. החי is rightly vocalised; regarding the form החי, vid., Baer in the critical remarks of our ed. of Isaiah under Isa 3:22. The phrase נתן אל־לב here and at Ecc 9:1 is synon. with שׂים אל־לב, שׂים על־לב (e.g., Isa 57:1) and שׂים בּלב. How this saying agrees with Koheleth's ultimatum: There is nothing better than to eat and drink, etc. (Ecc 2:24, etc.), the Talmudists have been utterly perplexed to discover; Manasse ben-Israel in his Conciliador (1632) loses himself in much useless discussion. (Note: Vid., the English translation by Lindo (London 1842), vol. ii. pp. 306-309.) The solution of the difficulty is easy. The ultimatum does not relate to an unconditional enjoyment of life, but to an enjoyment conditioned by the fear of God. When man looks death in the face, the two things occur to him, that he should make use of his brief life, but make use of it in view of the end, thus in a manner for which he is responsible before God.
Jamieson-Fausset-Brown Bible Commentary
Proving that it is not a sensual enjoyment of earthly goods which is meant in Ecc 3:13; Ecc 5:18. A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear (Ecc 1:4-5). The house of feasting often shuts out thoughts of God and eternity. The sight of the dead in the "house of mourning" causes "the living" to think of their own "end."
John Gill Bible Commentary
It is better to go to the house of mourning,.... For deceased relations or friends, who either lie unburied, or have been lately inferred; for the Jews kept their mourning for their dead several days afterwards, when their friends visited them in order to comfort them, as the Jews did Martha and Mary, Joh 11:31. So the Targum here, "it is better to go to a mourning man to comfort him;'' for at such times and places the conversation was serious and interesting, and turned upon the subjects of mortality and a future state, and preparation for it; from whence useful and instructive lessons are learned; and so it was much better to be there than to go to the house of feasting: the Targum is, "than to the house of a feast of wine of scorners;'' where there is nothing but noise and clamour, luxury and intemperance, carnal mirth and gaiety, vain and frothy conversation, idle talk and impure songs, and a jest made of true religion and godliness, death and another world; for that is the end of all men; not the house of feasting, but the house of mourning; or mourning itself, as Jarchi; every man must expect to lose his relation and friend, and so come to the house of mourning; and must die himself, and be the occasion of mourning: death itself seems rather intended, which is the end of all men, the way of all flesh; for it is appointed for men to die; and so the Targum, "seeing upon them all is decreed the decree of death;'' and the living will lay it to his heart; by going to the house of mourning, he will be put in mind of death, and will think of it seriously, and consider his latter end, how near it is; and that this must be his case shortly, as is the deceased's he comes to mourn for. So the Targum interprets it of words concerning death, or discourses of mortality he there hears, which he takes notice of and lays to his heart, and lays up in it. Jarchi's note is, "their thought is of the way of death.''
Tyndale Open Study Notes
7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).
Ecclesiastes 7:2
The Value of Wisdom
1A good name is better than fine perfume, and one’s day of death is better than his day of birth. 2It is better to enter a house of mourning than a house of feasting, since death is the end of every man, and the living should take this to heart.
- Scripture
- Sermons
- Commentary
Bakht Singh Funeral - Part 7
By Bakht Singh2.6K06:00PSA 90:12ECC 7:2JHN 11:25HEB 9:27
This sermon reflects on the somber moment of a funeral procession arriving at the cemetery, highlighting the reality of death and the brevity of life. It emphasizes the importance of preparing for eternity and living a life that honors God, as death is a reminder of our mortality and the need for salvation through Jesus Christ.
Joshua Miktarian Funeral - Part 2
By Jason Robinson1.4K05:02EXO 20:1PSA 119:105PRO 14:12PRO 29:18ECC 7:2MAT 7:21ROM 14:12GAL 6:7HEB 9:271JN 3:4
This sermon emphasizes the importance of reflecting on the state of our souls and the need to prioritize our relationship with God. It addresses the societal shift away from acknowledging God's laws and the consequences of lawlessness. The speaker highlights the significance of upholding moral values, such as the Ten Commandments, in shaping a just and orderly society. The sermon also delves into the spiritual realm, discussing accountability before a holy God and the consequences of disobeying His laws despite the freedom of choice given to humanity.
The Nine Men Knelt on the Green Meadow
By Ausbund0PSA 34:18ECC 7:2MAT 5:4ROM 12:15HEB 13:3In Ausbund 26, the preacher reflects on a tragic event where nine men were executed, three women were drowned, and all were buried together in one grave, causing much weeping and sorrow among the people. Despite prayers for the departed souls, some mocked them as servants of the Antichrist. The preacher describes the contrast between the initial lightheartedness of the important visitors and the somber atmosphere that enveloped everyone by the end of the day.
Homily 40 on Matthew
By St. John Chrysostom0ECC 7:2MAT 12:10LUK 6:25John Chrysostom preaches about the dangers of envy and the importance of avoiding the pursuit of worldly honor and glory. He emphasizes the negative impact of envy on the soul, highlighting how it leads to self-destruction and distances individuals from God. Chrysostom urges his listeners to repent for their envy, weep, and seek God's mercy to overcome this sinful passion. He contrasts the fleeting nature of worldly success and recognition with the lasting peace and strength found in mourning and humility before God.
De Vitis Patrum Book V
By Heribert Rosweyde0PSA 34:18PSA 46:10PSA 51:17PRO 4:25ECC 7:2MAT 5:4ROM 12:2PHP 4:7JAS 4:81PE 5:6Heribert Rosweyde preaches on the wisdom and teachings of the early desert fathers as recorded in De Vitis Patrum Book V. The fathers emphasize the importance of living a life that pleases God by following rules such as keeping God before one's eyes, being temperate in speech and appetite, and submitting to necessity. They also stress the significance of inner stillness, solitude, and compunction in the monk's life, highlighting the need to avoid distractions, seek after quietness, and maintain a humble and contrite heart before God.
The Sum and Forecast and Great Conclusion. 11:17-12:14
By W.J. Erdman0ECC 1:2ECC 2:11ECC 3:1ECC 5:10ECC 7:2ECC 11:9ECC 12:1ECC 12:13In this sermon by W.J. Erdman, the Preacher reflects on the vanity of life under the sun, emphasizing the fleeting nature of earthly pursuits and the ultimate conclusion that all is vanity. Despite the search for meaning and fulfillment, the Preacher warns of the emptiness of life without fearing God and keeping His commandments in anticipation of judgment. The sermon delves into the contrast between the joys of youth and the sorrows of old age, highlighting the inevitability of darkness and the transience of earthly pleasures.
Step 6 on Remembrance of Death.
By St. John Climacus0ECC 7:21CO 15:55PHP 3:201TH 5:6HEB 9:27St. John Climacus emphasizes the importance of constantly remembering death as a means to cultivate humility, detachment from worldly desires, and a deep trust in God. He distinguishes between a natural fear of death and a supernatural fear that leads to spiritual growth and transformation. Climacus highlights that the remembrance of death leads to virtues such as constant prayer, guarding of the mind, and a focus on eternal matters rather than worldly distractions.
1 Timothy 5:8
By St. John Chrysostom0GEN 22:7PSA 41:1ECC 7:2ISA 58:7MAT 6:3MAT 25:40ACT 6:5PHP 1:211TI 5:8John Chrysostom emphasizes the importance of providing for one's own family, especially those closely related, as a demonstration of faith and care. He highlights the need to prioritize the well-being of family members over others, showing affection and support to those who are connected by kinship. Chrysostom warns against neglecting one's relatives while benefiting strangers, as it goes against the laws of God and nature. He encourages widows to be of good reputation, well-reported for good works, and to diligently follow every good work, including caring for children, lodging strangers, and relieving the afflicted.
The Heart That Mourns
By Frank W. Boreham0PSA 34:18ECC 7:2MAT 5:4ROM 12:152CO 1:3In this sermon by Frank W. Boreham, he delves into the profound meaning behind the words of Jesus, 'Blessed are they that mourn: for they shall be comforted' (Matthew 5:4). Boreham emphasizes the importance of maintaining sensitivity and avoiding becoming desensitized to the pain and suffering around us. He highlights the genuine and heartfelt grief that leads to true blessedness, contrasting it with superficial expressions of sympathy.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Still more in the spirit of the N.T. (cf. e.g., Luk 6:25) are these words of this singular book which stands on the border of both Testaments: "It is better to go into a house of mourning than to go into a house of carousal (drinking): for that is the end of every man; and the living layeth it to heart." A house is meant in which there is sorrow on account of a death; the lamentation continued for seven days (Sirach 22:10), and extended sometimes, as in the case of the death of Aaron and Moses, to thirty days; the later practice distinguished the lamentations (אנינוּת) for the dead till the time of burial, and the mournings for the dead (אבלוּת), which were divided into seven and twenty-three days of greater and lesser mourning; on the return from carrying away the corpse, there was a Trostmahl (a comforting repast), to which, according as it appears to an ancient custom, those who were to be partakers of it contributed (Jer 16:7; Hos 9:4; Job 4:17, funde vinum tuum et panem tuum super sepulchra justorum). (Note: Cf. Hamb. Real Encyc. fr Bibel u. Talmud (1870), article "Trauer.") This feast of sorrow the above proverb leaves out of view, although also in reference to it the contrast between the "house of carousal" and "house of mourning" remains, that in the latter the drinking must be in moderation, and not to drunkenness. (Note: Maimuni's Hilchoth Ebel, iv. 7, xiii. 8.) The going into the house of mourning is certainly thought of as a visit for the purpose of showing sympathy and of imparting consolation during the first seven days of mourning (Joh 11:31). (Note: Ibid. xiii. 2.) Thus to go into the house of sorrow, and to show one's sympathy with the mourners there, is better than to go into a house of drinking, where all is festivity and merriment; viz., because the former (that he is mourned over as dead) is the end of every man, and the survivor takes it to heart, viz., this, that he too must die. הוּא follows attractionally the gender of סוף (cf. Job 31:11, Kerı̂). What is said at Ecc 3:13 regarding כּל־ה is appropriate to the passage before us. החי is rightly vocalised; regarding the form החי, vid., Baer in the critical remarks of our ed. of Isaiah under Isa 3:22. The phrase נתן אל־לב here and at Ecc 9:1 is synon. with שׂים אל־לב, שׂים על־לב (e.g., Isa 57:1) and שׂים בּלב. How this saying agrees with Koheleth's ultimatum: There is nothing better than to eat and drink, etc. (Ecc 2:24, etc.), the Talmudists have been utterly perplexed to discover; Manasse ben-Israel in his Conciliador (1632) loses himself in much useless discussion. (Note: Vid., the English translation by Lindo (London 1842), vol. ii. pp. 306-309.) The solution of the difficulty is easy. The ultimatum does not relate to an unconditional enjoyment of life, but to an enjoyment conditioned by the fear of God. When man looks death in the face, the two things occur to him, that he should make use of his brief life, but make use of it in view of the end, thus in a manner for which he is responsible before God.
Jamieson-Fausset-Brown Bible Commentary
Proving that it is not a sensual enjoyment of earthly goods which is meant in Ecc 3:13; Ecc 5:18. A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear (Ecc 1:4-5). The house of feasting often shuts out thoughts of God and eternity. The sight of the dead in the "house of mourning" causes "the living" to think of their own "end."
John Gill Bible Commentary
It is better to go to the house of mourning,.... For deceased relations or friends, who either lie unburied, or have been lately inferred; for the Jews kept their mourning for their dead several days afterwards, when their friends visited them in order to comfort them, as the Jews did Martha and Mary, Joh 11:31. So the Targum here, "it is better to go to a mourning man to comfort him;'' for at such times and places the conversation was serious and interesting, and turned upon the subjects of mortality and a future state, and preparation for it; from whence useful and instructive lessons are learned; and so it was much better to be there than to go to the house of feasting: the Targum is, "than to the house of a feast of wine of scorners;'' where there is nothing but noise and clamour, luxury and intemperance, carnal mirth and gaiety, vain and frothy conversation, idle talk and impure songs, and a jest made of true religion and godliness, death and another world; for that is the end of all men; not the house of feasting, but the house of mourning; or mourning itself, as Jarchi; every man must expect to lose his relation and friend, and so come to the house of mourning; and must die himself, and be the occasion of mourning: death itself seems rather intended, which is the end of all men, the way of all flesh; for it is appointed for men to die; and so the Targum, "seeing upon them all is decreed the decree of death;'' and the living will lay it to his heart; by going to the house of mourning, he will be put in mind of death, and will think of it seriously, and consider his latter end, how near it is; and that this must be his case shortly, as is the deceased's he comes to mourn for. So the Targum interprets it of words concerning death, or discourses of mortality he there hears, which he takes notice of and lays to his heart, and lays up in it. Jarchi's note is, "their thought is of the way of death.''
Tyndale Open Study Notes
7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).