Ecclesiastes 7:3
Verse
Context
The Value of Wisdom
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. 3Sorrow is better than laughter, for a sad countenance is good for the heart. 4The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure.
Sermons
Arthur Vess
St. John Climacus
Charles E. CowmanSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The joy of life must thus be not riot and tumult, but a joy tempered with seriousness: "Better is sorrow than laughter: for with a sad countenance it is well with the heart. The heart of the wise is in the house of mourning, and the heart of fools in the house of mirth." Grief and sorrow, כּעס, whether for ourselves or occasioned by others, is better, viz., morally better, than extravagant merriment; the heart is with רע פּ (inf. as רע, Jer 7:6; cf. פן ר, Gen 40:7; Neh 2:2), a sorrowful countenance, better than with laughter, which only masks the feeling of disquiet peculiar to man, Pro 14:13. Elsewhere לב ייטב = "the heart is (may be) of good cheer," e.g., Rut 3:7; Jdg 19:6; here also joyful experience is meant, but well becoming man as a religious moral being. With a sad countenance it may be far better as regards the heart than with a merry countenance in boisterous company. Luther, in the main correct, after Jerome, who on his part follows Symmachus: "The heart is made better by sorrow." The well-being is here meant as the reflex of a moral: bene se habere. Sorrow penetrates the heart, draws the thought upwards, purifies, transforms. Therefore is the heart of the wise in the house of sorrow; and, on the other hand, the heart of fools is in the house of joy, i.e., the impulse of their heart goes thither, there they feel themselves at home; a house of joy is one where there are continual feasts, or where there is at the time a revelling in joy. That Ecc 7:4 is divided not by Athnach, but by Zakef, has its reason in this, that of the words following אבל, none consists of three syllables; cf. on the contrary, Ecc 7:7, חכם. From this point forward the internal relation of the contents is broken up, according to which this series of sayings as a concluding section hangs together with that containing the observations going before in Ecc 6:1-12.
Jamieson-Fausset-Brown Bible Commentary
Sorrow--such as arises from serious thoughts of eternity. laughter--reckless mirth (Ecc 2:2). by the sadness . . . better-- (Psa 126:5-6; Co2 4:17; Heb 12:10-11). MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (Ecc 11:9); but the parallel clause supports English Version.
John Gill Bible Commentary
Sorrow is better than laughter,.... Sorrow, expressed in the house of mourning, is better, more useful and commendable, than that foolish laughter, and those airs of levity, expressed in the house of feasting; or sorrow on account of affliction and troubles, even adversity itself, is oftentimes much more profitable, and conduces more to the good of men, than prosperity; or sorrow for sin, a godly sorrow, a sorrow after a godly sort, which works repentance unto salvation, that needeth not to be repented of, is to be preferred to all carnal mirth and jollity. It may be rendered, "anger is better than laughter" (h); which the Jews understand of the anger of God in correcting men for sin; which is much better than when he takes no notice of them, but suffers them to go on in sin, as if he was pleased with them; the Midrash gives instances of it in the generation of the flood and the Sodomites: and the Targum inclines to this sense, "better is the anger, with which the Lord of that world is angry against the righteous in this world, than the laughter with which he derides the ungodly.'' Though it may be better, with others, to understand it of anger in them expressed against sin, in faithful though sharp rebukes for it; which, in the issue, is more beneficial than the flattery of such who encourage in it; see Pro 27:5; for by the sadness of the countenance the heart is made better: when the sadness is not hypocritical, as in the Scribes and Pharisees, but serious and real, arising from proper reflections on things in the mind; whereby the heart is drawn off from vain, carnal, and sensual things; and is engaged in the contemplation of spiritual and heavenly ones, which is of great advantage to it: or by the severity of the countenance of a faithful friend, in correcting for faults, the heart is made better, which receives those corrections in love, and confesses its fault, and amends. (h) "melior est ira risu", Pagninus, Mercerus; "melior est indigatio risu", Tigurine version, Junius & Tremellius.
Tyndale Open Study Notes
7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).
Ecclesiastes 7:3
The Value of Wisdom
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. 3Sorrow is better than laughter, for a sad countenance is good for the heart. 4The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure.
- Scripture
- Sermons
- Commentary
Preach It Seriously
By Arthur Vess0PRO 14:9ECC 7:31CO 1:18JAS 4:81PE 1:16Arthur Vess emphasizes the importance of preaching with seriousness and eternal significance, rather than focusing on amusing or entertaining the congregation. He highlights the danger of neglecting the spiritual hunger of souls by resorting to jokes and light-heartedness in the pulpit, which can leave individuals feeling disappointed and starved for truth. Vess stresses the need for sanity and seriousness in delivering the message of holiness, cautioning against using humor as a substitute for the weighty matters of salvation and sanctification. He challenges preachers to prioritize the impartation of a holy nature and the deliverance from sin over mere entertainment, especially in a world that is increasingly distracted by amusement and entertainment.
Step 7 on Mourning Which Causes Joy.
By St. John Climacus0PSA 34:18PSA 51:17PSA 126:5PRO 15:13ECC 7:3ISA 53:3MAT 5:4ROM 12:152CO 7:10JAS 4:9St. John Climacus preaches about the importance of mourning, compunction, and repentance as essential steps in the spiritual journey towards God. He emphasizes the need for genuine tears and heartfelt sorrow as a means of cleansing the soul from sin and impurity. St. John Climacus also highlights the dangers of pride, luxury, and distractions that can hinder the path of mourning and lead to spiritual downfall. He encourages believers to cultivate a deep sense of humility, contrition, and constant vigilance in order to experience the transformative power of holy compunction and tears.
Sorrow, God's Plowshare
By Charles E. Cowman0GEN 49:22PSA 126:5ECC 7:3ROM 5:32CO 1:3Charles E. Cowman preaches about the transformative power of sorrow when under Divine grace, revealing hidden depths in the soul, unknown capabilities, and the importance of introspection. Sorrow serves as God's tool to plow the soul, preparing it to yield richer harvests and launch into boundless service for God and others. Just as a thunderstorm reveals hidden valleys in a mountain range, sorrow uncovers unexplored depths within us, leading to a wider soul and a ministry of compassion. Adversity in life, like sorrow, can ultimately reveal God's comfort and blessings, enriching us in unexpected ways.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The joy of life must thus be not riot and tumult, but a joy tempered with seriousness: "Better is sorrow than laughter: for with a sad countenance it is well with the heart. The heart of the wise is in the house of mourning, and the heart of fools in the house of mirth." Grief and sorrow, כּעס, whether for ourselves or occasioned by others, is better, viz., morally better, than extravagant merriment; the heart is with רע פּ (inf. as רע, Jer 7:6; cf. פן ר, Gen 40:7; Neh 2:2), a sorrowful countenance, better than with laughter, which only masks the feeling of disquiet peculiar to man, Pro 14:13. Elsewhere לב ייטב = "the heart is (may be) of good cheer," e.g., Rut 3:7; Jdg 19:6; here also joyful experience is meant, but well becoming man as a religious moral being. With a sad countenance it may be far better as regards the heart than with a merry countenance in boisterous company. Luther, in the main correct, after Jerome, who on his part follows Symmachus: "The heart is made better by sorrow." The well-being is here meant as the reflex of a moral: bene se habere. Sorrow penetrates the heart, draws the thought upwards, purifies, transforms. Therefore is the heart of the wise in the house of sorrow; and, on the other hand, the heart of fools is in the house of joy, i.e., the impulse of their heart goes thither, there they feel themselves at home; a house of joy is one where there are continual feasts, or where there is at the time a revelling in joy. That Ecc 7:4 is divided not by Athnach, but by Zakef, has its reason in this, that of the words following אבל, none consists of three syllables; cf. on the contrary, Ecc 7:7, חכם. From this point forward the internal relation of the contents is broken up, according to which this series of sayings as a concluding section hangs together with that containing the observations going before in Ecc 6:1-12.
Jamieson-Fausset-Brown Bible Commentary
Sorrow--such as arises from serious thoughts of eternity. laughter--reckless mirth (Ecc 2:2). by the sadness . . . better-- (Psa 126:5-6; Co2 4:17; Heb 12:10-11). MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (Ecc 11:9); but the parallel clause supports English Version.
John Gill Bible Commentary
Sorrow is better than laughter,.... Sorrow, expressed in the house of mourning, is better, more useful and commendable, than that foolish laughter, and those airs of levity, expressed in the house of feasting; or sorrow on account of affliction and troubles, even adversity itself, is oftentimes much more profitable, and conduces more to the good of men, than prosperity; or sorrow for sin, a godly sorrow, a sorrow after a godly sort, which works repentance unto salvation, that needeth not to be repented of, is to be preferred to all carnal mirth and jollity. It may be rendered, "anger is better than laughter" (h); which the Jews understand of the anger of God in correcting men for sin; which is much better than when he takes no notice of them, but suffers them to go on in sin, as if he was pleased with them; the Midrash gives instances of it in the generation of the flood and the Sodomites: and the Targum inclines to this sense, "better is the anger, with which the Lord of that world is angry against the righteous in this world, than the laughter with which he derides the ungodly.'' Though it may be better, with others, to understand it of anger in them expressed against sin, in faithful though sharp rebukes for it; which, in the issue, is more beneficial than the flattery of such who encourage in it; see Pro 27:5; for by the sadness of the countenance the heart is made better: when the sadness is not hypocritical, as in the Scribes and Pharisees, but serious and real, arising from proper reflections on things in the mind; whereby the heart is drawn off from vain, carnal, and sensual things; and is engaged in the contemplation of spiritual and heavenly ones, which is of great advantage to it: or by the severity of the countenance of a faithful friend, in correcting for faults, the heart is made better, which receives those corrections in love, and confesses its fault, and amends. (h) "melior est ira risu", Pagninus, Mercerus; "melior est indigatio risu", Tigurine version, Junius & Tremellius.
Tyndale Open Study Notes
7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).