Exegetical and Hermeneutical Commentary of Ecclesiastes 7:4
The heart of the wise [is] in the house of mourning; but the heart of fools [is] in the house of mirth.
4. The heart of the wise ] This follows as the natural sequel. Like goes to like. The impulse of the fool takes him to that which promises enjoyment; that of the wise leads him to that which has the promise of a higher wisdom and therefore of a more lasting gain.
Fuente: The Cambridge Bible for Schools and Colleges
House of mourning … house of mirth – These phrases acquire a forcible significance from the Eastern custom of prolonging both festive and mournful celebrations through several days. See Gen 50:10; Jdg 14:17. This verse indicates that a life of enjoyment, does not mean the abandonment of ourselves to pleasures, but the thankful and sober use of the beautiful things which God gives us.
Fuente: Albert Barnes’ Notes on the Bible
Ecc 7:4
The heart of the wise is in the house of mourning.
The advantages of visiting the mansions of distress
For so valuable a purpose it is well worth while to bear with all the gloominess of the house of mourning. For most useful lessons will the heart of the wise be able to learn there; and excellent rules of conduct, with respect to himself, to the memory of those who are deceased, and to such as they have left behind them.
1. With respect to himself. Death is the end of all men, and the living will lay it go his heart. It is because we do not lay it to our hearts that we most of us go on just as if we imagined there was to be no end at all; and though we do not, indeed, speculatively think so, yet we live and act upon that supposition; and our knowing it to be a false one hath no manner of influence for want of reflecting upon it as such. This could not be would we but stop a little at the house of mourning; and make the most obvious of all reflections there, from contemplating the end of others, how very quickly our own end may come, and how soon it must. Such thoughts will enliven our diligence in performing our duty here; in working, while it is day, the works of Him that sent us. And as the thoughts of death are excellently fitted to compose the vehemence of our other passions, so they are fitted particularly to check that very sinful kind of vehemence, which we are exceedingly prone to express, one against another. Another instruction, which the heart of the wise will learn in the house of mourning, is, never to flatter himself with expectations of any lasting good in a state so uncertain as this. You see, therefore, what improvement the heart of the wise may receive from a general consideration of the end of all men. But the further view of the different ends of different men is a subject of yet further advantage.
2. The heart of the wise, whilst it dwells in the house of mourning, will not only improve itself in a general sense of Christian piety, but also more especially in such precepts of it as constitute a proper behaviour with respect to the memory of those whose departure is at any time the object of our thoughts. The dead, indeed, are out of our reach: our goodness extends not to them, and our enmity can do them no harm. But for the sake of common justice and humanity, we are bound to the amiable duties of stowing candour in regard to their failings, and paying the honour which is due to their merit.
3. We may learn, from a considerate meditation on the examples of mortality, very useful instructions for our behaviour, not only with respect to the deceased, but those whom they have left behind any way peculiarly related to them. The death of a wise and good, of a near and affectionate friend, is unspeakably the greatest of all calamities. Whoever is capable of these reflections, if he allows himself time to make them, will sincerely pity all that have suffered such a loss, and equally esteem all that show they are sensible of it. (T. Secker.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. The heart of the wise is in the house of mourning] A wise man loves those occasions from which he can derive spiritual advantage; and therefore prefers visiting the sick, and sympathizing with those who have suffered privations by death. But the fool – the gay, thoughtless, and giddy – prefers places and times of diversion and amusement. Here he is prevented from seriously considering either himself or his latter end. The grand fault and misfortune of youth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The heart of the wise is in the house of morning, even when their bodies are absent. They are constantly, or very frequently, meditating upon sad and serious firings, such as death and judgment, the vanity of this life, and the reality and eternity of the next, because they know that these thoughts, though they be not grateful to the sensual part, yet they are absolutely necessary, and highly profitable, and most comfortable in the end, which every wise man most regards.
The heart of fools is in the house of mirth; their minds and affections are wholly set upon feasting and jollity, because, like fools and brutish creatures, they regard only their present delight, and mind not how dearly they must pay for them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
The heart of the wise [is] in the house of mourning,…. When his body is not; when it does not suit him to go thither in person, his mind is there, and his thoughts are employed on the useful subjects of the frailty and mortality of human nature, of death, a future judgment, and a world to come; which shows him to be a wise man, and concerned for the best things, even for his eternal happiness in another state;
but the heart of fools [is] in the house of mirth; where jovial company is, merry songs are sung, and the cup or glass passes briskly round, and all is gay and brilliant: here the fool desires to be oftener than he is, and when he cannot; which shows the folly of his mind, what a vain taste he has, and how thoughtless he is of a future state, and of his eternal welfare.
Fuente: John Gill’s Exposition of the Entire Bible
d. Wisdom is better than folly. Ecc. 7:4
TEXT 7:4
4
The mind of the wise is in the house of mourning, while the mind of the fool is in the house of pleasure.
THOUGHT QUESTIONS 7:4
180.
What decision does the wise man make?
181.
List the reasons from the first three verses as to why attendance in the house of mourning is a wiser choice than participating in the house of pleasure.
PARAPHRASE 7:4
So the mind of the wise man dwells in the house of mourning while the house of mirth naturally attracts the heart of fools.
COMMENT 7:4
The thesis of this section which reads, It is better to go to the house of mourning than to go to the house of feasting, has been thoroughly explained and defended. In this summary verse, a final argument is stated. It is noted that the wise man is the one who dwells upon the meaning of life as he faces the reality of death. If one fails to give death its rightful place in the forming of lifes decisions, and only pursues the activities of mirth and folly, he is considered a fool.
Death is never far removed from the mind of a Christian. There is an element of wisdom which is characteristic of the followers of Christ that is indeed foolishness to the world. (Cf. 1Co. 1:18-23) We rejoice in the death of Christ for us and also our own death to sin which leads us to daily repentance. (Cf. Rom. 6:1-7; Mat. 16:24-25) As one contemplates the cross and the death event of Jesus, the face is sorrowful but the heart is made to rejoice.
FACT QUESTIONS 7:4
327.
What is the final argument as stated in this verse?
328.
When is a man considered a fool?
329.
What two death events should the Christian keep in mind?
Fuente: College Press Bible Study Textbook Series
4. This verse is of the nature of an inference from the preceding. The wise do not shun the homes and scenes of sorrow, but take sincere part with them, while the fool loves only jest and mirth.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 833
THE HOUSE OF MOURNING TO BE PREFERRED
Ecc 7:4. The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
IN order to learn what loss we have sustained in our intellectual powers through the introduction of sin into the world, it is not necessary for us to investigate the mysteries of our holy religion, which exceed the comprehension of any finite intelligence: we need only look to the ethics that are revealed to us in Gods blessed word; and we shall see, even in them, that darkness has veiled the human mind, and there is an utter contrariety between the sentiments of fallen man and the plainest declarations of Almighty God. Take, for instance, the declarations which precede my text: The day of death is better than the day of ones birth. It is better to go to the house of mourning, than to go to the house of feasting: and sorrow is better than laughter. Will any one say that these apophthegms are agreeable to the general apprehension of mankind? Is there not, on the contrary, something in them extremely paradoxical, and, at first sight, almost absurd? Yet are these sentiments unquestionably true, as are those also which my text records: The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
It shall be my endeavour,
I.
To confirm these different positions
It is not Solomons intention to say, that a wise man can never go to the house of mirth, any more than that a fool may not sometimes go to the house of mourning. The question is not, To which of the places these different characters may occasionally go; but, To which of them their hearts are inclined. Let us then inquire,
1.
Where is the heart of the wise!
[We hesitate not to say, that a man who is taught of God, and made wise unto salvation, has his heart in the house of mourning; and that for the following reasons:
First, because he there learns the most invaluable lessons. There he sees what is the lot of fallen man; He is born to trouble, as the sparks fly upward. He sees, also, what may speedily become his own lot; for he knows not what a day or an hour may bring forth. He sees how vain and empty are all earthly things; in that not all the wealth or honour that ever was possessed by man can either avert calamity, or assuage the pain arising from it. Above all, he sees the excellence of true religion, which can apply a balm to every wound, and turn tribulation itself into an occasion for joy [Note: Rom 5:3.].
Next, his heart is in the house of mourning, because there he has scope for the exercise of the finest feelings of his soul. There is compassion excited towards his suffering fellow-creature, and sympathy with him in his afflictions. True, these feelings are in some respects painful: but there is in them something so exquisite and refined, that they afford, if I may so speak, the sublimest pleasure of which the human mind is capable; and assimilate us, in a very eminent degree, to our God and Saviour, who is touched with the feeling of our infirmities [Note: Heb 4:15.], and in all our afflictions is himself afflicted [Note: Isa 63:9.]. Nor can the sufferings of a fellow-creature be seen without exciting in our bosoms thanksgivings to God, who has been pleased to withhold his chastening rod from us, and to make us his honoured instruments of imparting comfort to our afflicted brethren. This also, though not attended with any ebullition of joy, is a very sublime and delightful feeling; not unlike to that of Joseph, when his bowels yearned upon his brother Benjamin, and a prospect was opened to him of making his own advancement an occasion of benefit to his whole family: He made haste, and sought where to weep; and entered into his chamber, and wept there [Note: Gen 43:29-30.].
A still further reason why his heart is in the house of mourning is, that there he meets, and enjoys, and honours God. God has said, that he meeteth those who rejoice in working righteousness [Note: Isa 64:5.]. And, truly, he fulfils this word in a more especial manner to those who abound in works of mercy, because he considers himself as the object of that love, wherever it be exercised, and in whatsover it be employed [Note: Mat 25:35-36.]. I will appeal those who have frequented the house of mourning, whether they have not often found God more present with them there, than even in their own chamber. In truth, God is honoured there with more than common tributes of acknowledgment. There is he referred to as the All-wise Disposer of all events, and as the gracious Father that corrects only in love and for his peoples good. There, too, is he set forth in all his glorious perfections, and especially in all the wonders of redeeming love: and there is he invariably set forth as the author of the very good which is at that hour dispensed to the trouble soul; so that the creature, his instrument, is overlooked, and he alone is glorified.
Say then, brethren, whether here be not ample reason for the preference shewn to the house of mourning: and whether he be not not truly wise, whose heart has dictacted such a choice as this?
In contrast with this, we ask,]
2.
Where is the heart of the fool?
[It is in the house of mirth. And why? One reason is that there he is enabled to forget himself. Men do not like to reflect upon their own state before God: and they account any thing desirable, which can dispel unwelcome thoughts, and furnish a pleasing occupation for their minds. Hence it is that all places of amusement are so thronged: and even the house of God is made to administer to our satisfaction; the irksomeness of prayer being rendered tolerable by the fascinations of music, and the charms of eloquence. Hence, too, every one who can devise a new expedient for preventing time from hanging heavy on our hands, will be sure to gain our patronage, and be welcomed and rewarded as a public benefactor.
Another reason is, that the fool there finds what is most gratifying to his corrupt taste. One has an appetite for conviviality and licentiousness: another affects the more decent gratifications of music, and dancing, and such like: another, more elevated in the scale of being, desires rather the intellectual and refined pleasures of science and philosophy. But each is an epicure in his way: and, though their pursuits be different, each in his own line is as insatiable as the other. He is never weary of his favourite pursuit. He desires to be amused; and makes the gratification of his own particular taste the end of all his studies and pursuits. In a word, he lives only to have his own taste gratified, and to administer to the gratification of those who are like-minded with himself: and wherever he can attain these ends, there his heart is, and there his most select abode,
But there is yet another reason for his preference: and that is, that in the house of mirth he finds himself countenanced in his neglect of God. Every man has a secret consciousness that he ought to seek after God in the first place, and to postpone to that every other duty and enjoyment. But when he sees others as remiss in this duty as himself, he comforts himself with the thought, that he is no worse than others: and with the hope, that God will never mark with his displeasure what is so generally regarded as innocent and inoffensive. At all events, he finds nothing to reproach him there. In a house of mourning he would see many things repugnant to his habits: for even a fool there puts on, for the time, the semblance of wisdom: and assents to the truth, that the care of the soul is the one thing needful. But in the house of mirth. all that he either hears or sees bids him to be of good courage, and not to question for a moment the approbation of his Judge.]
I think that the positions in my text are now made sufficiently clear; so that we may with propriety proceed,
II.
To point out their bearing on the Christians life and conversation
These principles may doubtless he pressed too far: and they are then carried to excess, when they are regarded as prohibiting all friendly intercourse with the ungodly world: for our blessed Saviour himself honoured with his company a wedding feast, and a feast, too, that was provided for him by an ignorant and unhumbled Pharisee. But, taking these different positions with such a latitude as both reason and Scripture will fairly admit, the least that we should learn from them is,
1.
To be on our guard against acquiescing too easily in popular opinions
[From the positions which we have just considered, the carnal mind revolts. Yet, not only are these positions confirmed by our blessed Lord, but they are expressed by him in for stronger terms than by Solomon himself. Blessed are ye poor: blessed are ye that hunger now: blessed are ye that weep now: blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of Mans sake, But woe unto you that are rich: woe unto you that are full: woe unto you that laugh now: woe unto you when all men shall speak well of you [Note: Luk 6:20-26.]. It is obvious that light and darkness are scarcely more opposite than these declarations are to the sentiments and habits of the world at large. But are we therefore to question the truth of them, or to refuse submission to them? No: we are to regard the Scriptures as the only authorized standard of opinion; and to them must our sentiments be conformed. Even if the whole world combine to reprobate what the Scriptures enjoin, we must not be deterred from following what God prescribes; but must boldly say, Let God be true, but every man a liar [Note: Rom 3:4.].]
2.
To take eternity into our estimate of present things
[In the passage just cited from the Sermon on the Mount, we see that every declaration of our blessed Lord is founded on the aspect which our present state has upon the eternal world. And I would ask, What would the Rich Man and Lazarus now think of the condition in which they were severally placed when in this lower world? Would carnal mirth be commended by the one, or temporal distress be deprecated by the other, in such terms us the spectators of their widely different condition were once wont to use respecting them? Methinks the enjoyments and sufferings of time would be deemed by them scarcely worthy of a thought; and eternity would swallow up every other consideration. And so it will be with us, ere long. Indeed, even at this present moment, every mans conscience bears witness to this truth, however in the habits of his life he may contradict it. I cannot therefore but entreat all to consider what will be their views of present things, when they shall have left this transient scene; and to regulate their judgment now by what they believe to be the uniform tenour of Gods word, and the full conviction of every creature, whether in heaven or in hell.]
3.
To examine well the tendencies and inclinations of our hearts
[In the prospect of death and judgment, men may be led to adopt sentiments which they do not cordially approve, and to follow a conduct in which they have no delight. I ask not. then, what you either say or do under such circumstances. I ask not whether you put a force upon your inclinations, abstaining from indulgences in which you would be glad to revel, and performing services from which you would gladly be excused: I ask, What are the pursuits which your heart affects? What is your real and predominant taste? and what is the employment in which you chiefly delight? I need not say what would be the taste of an angel, if he were sent to sojourn here: nor need I tell you what was the taste of our blessed Saviour and his holy Apostles: of these things no one of you can entertain a doubt. This, then, I say, Seek now to be, what ere long you will wish you had been: seek to be in heart, what you are bound to be in act. It is by the inward dispositions of your souls that you will be judged in the last day. What if, like Doeg. you were detained before the Lord. if yet you had no pleasure in the service of your God? Would your worship be pleasing and acceptable to God? No: your heart must be right with him. if you would either please him here, or be accepted of him hereafter. To every one of you, therefore, I say, Inquire not where your bodies are but where your hearts: for as a man thinketh in his heart, so is he [Note: Pro 23:7.],]
4.
To conform ourselves to the suggestions offered in our text
[Let not any one think them too strong, or that the conduct which they recommend is too self-denying. I have already shewn, that the same things are spoken by Christ himself; and I must further observe, that the whole tenour of Gods blessed word suggests and enjoins the same. Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him: for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world [Note: 1Jn 2:15-16.]. What is there in the house of mirth which is not here proscribed? Again: God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom of by which the world is crucified unto me, and I unto the world [Note: Gal 6:14.]. Think at how low a rate the world esteems an object that is crucified, and a man. in the very article of death upon a cross, affects all that the world could give him. Surely, if these and other passages of the same tendency be duly weighed, there will be no difficulty in apprehending the true import of my text, nor any doubt upon our minds, which of the two objects before us should be preferred. Let this preference, then, be seen in the whole of of our life and conversation. I say not, that we should never go to the house of mirth? but only that, our heart should not be there; and that, if called there by any peculiar occurrence, we should go, not as those that would be at home there, hut as physicians to a hospital, where they desire to do all the good they can, but are glad to come away again, and to breathe a purer atmosphere.
Well do I know that it is not in the power of all to visit the abodes of misery, and to spend their time in administering to the necessities of the poor. But, where these offices can be performed consistently with the duties of our own peculiar sphere, they are most pleasing in the sight of God, and not a little profitable to our own souls [Note: If this were preached in behalf of a Benevolent Society, an appeal might here be made to those engaged in it, whether they have not experienced the truth of Pro 11:25 and Isa 57:10-11.] But those who cannot embark to any extent in the office of visiting the afflicted, may yet facilitate the execution of it in others by their liberal contributions [Note: Here, whether the Institution be of a public or private nature, a statement may be of the methods pursued, and of the good done.] And if, from the peculiarity of our engagements, we are so circumstanced, that we cannot personally frequent the house of mourning, let us at least shew that our hearts are there; and that we have no occupation more congenial with our minds, than to rejoice with them that rejoice, and weep with them that weep.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Ecc 7:4 The heart of the wise [is] in the house of mourning; but the heart of fools [is] in the house of mirth.
Ver. 4. The heart of the wise is in the house of mourning. ] He gladly makes use of all good means of minding his mortality, and holds it a high point of heavenly wisdom so to do. Hence he frequents funerals, mingles with mourners, hears etiam muta clamare cadavers, makes every tomb a teacher, every monument a monitor, a lays him down in his bed as in his grave, looks upon his sheets as his winding sheet. Ut somnus mortis, sic lectus imago sepulchri. If he hears but the clock strike, sees the glass run out, it is as a death’s head to preach memento mori to him; he remembers the days of darkness, as Solomon bids, Ecc 11:8 acts death aforehand, takes up many sad and serious thoughts of it, and makes it his continual practice so to do, as Job and David did. The wiser Jews digged their graves long before, as that old prophet; 1Ki 13:30 Joseph of Arimathea had his in his garden to season his delights. John, Patriarch of Alexandria (surnamed Eleemosynarius, for his bounty to the poor), having his tomb in building, gave his people charge it should be left unfinished, and that every day one should put him in mind to perfect it, that he might remember his mortality. The Christians in some part of the primitive Church took the sacrament every day, because they looked to die every day. Augustine would not for the gain of a million of worlds be an atheist for half an hour, because he had no certainty of his life for so short a time. His mother, Monica, was heard oft to say, How is it that I am here still? b The women of the Isle of Man, saith Speed, c whensoever they go out of their doors, gird themselves about with the winding sheet that they purpose to be buried in, to show themselves mindful of their mortality. The philosopher d affirms that man is therefore the wisest of creatures, because he alone can number, – Bruta non numerant; this is an essential difference, – but especially in that divine arithmetic of so “numbering his days as to apply his heart to wisdom.” Psa 90:12 This speaks him wise indeed, right in his judgment, right also in his affections. This will render him right in his practice too; as it did Waldus, the merchant of Lyons, who seeing one suddenly fall down dead before him, became a new man, and chief of those old Protestants, the poor men of Lyons, e called also Waldenses from this Waldus.
But the heart of fools is in the house of mirth.
a Monimenta, quasi mentem momentia.
b Quid hic facio. – Aug.
c Description of the Isle of Man, abridged.
d Arist.
e Pauperes de Lugduno.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
fools = fat, inert. Hebrew. kesil. Same word as in verses: Ecc 7:5, Ecc 7:6, Ecc 7:9, Ecc 7:25 (“folly”). Not the same as “foolish “(Ecc 7:17), or “foolishness”, Ecc 7:25. See note on “poverty”, Pro 1:7.
Fuente: Companion Bible Notes, Appendices and Graphics
heart: Neh 2:2-5, Isa 53:3, Isa 53:4, Mat 8:14-16, Mar 5:38-43, Luk 7:12, Luk 7:13, Joh 11:31-35
the heart: 1Sa 25:36, 1Sa 30:16, 2Sa 13:28, 1Ki 20:16, Isa 21:4, Jer 51:39, Jer 51:57, Dan 5:1-4, Dan 5:30, Hos 7:5, Nah 1:10, Mar 6:21-29
Reciprocal: 1Ki 1:41 – as they