Exegetical and Hermeneutical Commentary of Ecclesiastes 7:2
[It is] better to go to the house of mourning, than to go to the house of feasting: for that [is] the end of all men; and the living will lay [it] to his heart.
2. It is better to go to the house of mourning, than to go to the house of feasting ] The customs of Jewish mourning must be borne in mind to appreciate the full force of the maxim. The lamentation lasting for seven ( Sir 22:10 ) or even for thirty, days, as in the case of Aaron (Num 20:29), and Moses (Deu 24:8), the loud wailing of the hired mourners (Jer 22:18; Mat 9:23; Mar 5:38), the visits of consolation (Joh 11:31), the sad meals of the bread and wine of affliction (Jer 16:7; Hos 9:4; Job 4:17), the sight of these things checked the pride of life and called out sympathy, and reminded the visitor of the nearness of his own end,
“Sunt lachrym rerum et mentem mortalia tangunt.”
“We needs must weep the chance and change of life,
And mortal sorrows touch a mortal’s heart.”
Virg. n. i. 462.
The words manifestly record a personal experience, and lead us to think of the writer as having learnt to “visit the fatherless and widows in their affliction” (Jas 1:27), and having found that there was some “profit” at least in this.
Fuente: The Cambridge Bible for Schools and Colleges
That – Namely, what is seen in the house of mourning.
Lay it to his heart – Consider it attentively.
Fuente: Albert Barnes’ Notes on the Bible
Ecc 7:2-4
It is better to go to the house of mourning, than to go to the house of feasting.
On the benefits to be derived from the house of mourning
It is evident that the wise man does not prefer sorrow, upon its own account, to mirth; or represent sadness as a state more eligible than joy. He considers it in the light of discipline only. He views it with reference to an end. The true scope of his doctrine in this passage is, that there is a certain temper and state of heart, which is of far greater consequence to real happiness, than the habitual indulgence of giddy and thoughtless mirth; that for the attainment and cultivation of this temper, frequent returns of grave reflection are necessary; that, upon this account, it is profitable to give admission to those views of human distress which tend to awaken such reflection in the mind; and that thus, from the vicissitudes of sorrow, which we either experience in our own lot, or sympathize with in the lot of others, much wisdom and improvement may be derived. I begin by observing, that the temper recommended in the text suits the present constitution of things in this world. Had man been destined for a course of undisturbed enjoyment, perpetual gaiety would then have corresponded to his state; and pensive thought have been an unnatural intrusion. But in a state where all is chequered and mixed, where there is no prosperity without a reverse, and no joy without its attending griefs, where from the house of feasting all must, at one time or other, pass into the house of mourning, it would be equally unnatural if no admission were given to grave reflection. It is proper also to observe, that as the sadness of the countenance has, in our present situation, a proper and natural place; so it is requisite to the true enjoyment of pleasure. It is only the interposal of serious and thoughtful hours that can give any lively sensations to the returns of joy. Having premised these observations, I proceed to point out the direct effects of a proper attention to the distresses of life upon our moral and religious character.
1. The house of mourning is calculated to give a proper check to our natural thoughtlessness and levity. When some affecting incident presents a strong discovery of the deceitfulness of all worldly joy, and rouses our sensibility to human woe; when we behold those with whom we had lately mingled in the house of feasting, sunk by some of the sudden vicissitudes of life into the vale of misery; or when, in sad silence, we stand by the friend whom we had loved as our own soul, stretched on the bed of death; then is the season when the world begins to appear in a new light; when the heart opens to virtuous sentiments, and is led into that train of reflection which ought to direct life. He who before knew not what it was to commune with his heart on any serious subject, now puts the question to himself, For what purpose he was sent forth into this mortal, transitory state: what his fate is likely to be when it concludes; and what judgment he ought to form of those pleasures which amuse for a little, but which, he now sees, cannot save the heart from anguish in the evil day?
2. Impressions of this nature not only produce moral seriousness, but awaken sentiments of piety, and bring men into the sanctuary of religion. Formerly we were taught, but now we see, we feel, how much we stand in need of an Almighty Protector, amidst the changes of this vain world. Our soul cleaves to Him who despises not, nor abhors the affliction of the afflicted. Prayer flows forth of its own accord from the relenting heart, that He may be our God, and the God of our friends in distress; that He may never forsake us while we are sojourning in this land of pilgrimage; may strengthen us under its calamities. The discoveries of His mercy, which He has made in the Gospel of Christ, are viewed with joy, as so many rays of light sent down from above to dispel, in some degree, the surrounding gloom. A Mediator and Intercessor with the Sovereign of the universe, appear comfortable names; and the resurrection of the just becomes the powerful cordial of grief.
3. Such serious sentiments produce the happiest effect upon our disposition towards our fellow-creatures, as well as towards God. It is a common and just observation, that they who have lived always in affluence and ease, strangers to the miseries of life, are liable to contract hardness of heart with respect to all the concerns of others. By the experience of distress, this arrogant insensibility of temper is most effectually corrected; as the remembrance of our own sufferings naturally prompts us to feel for others when they suffer. But if Providence has been so kind as not to subject us to much of this discipline in our own lot, let us draw improvement from the harder lot of others. Let us sometimes step aside from the smooth and flowery paths in which we are permitted be walk, in order to view the toilsome march of our fellows through the thorny desert. By voluntarily going into the house of mourning; by yielding to the sentiments which it excites, and mingling our tears with those of the afflicted, we shall acquire that humane sensibility which is one of the highest ornaments of the nature of man.
4. The disposition recommended in the text, not only improves us in piety and humanity, but likewise assists us in self-government, and the due moderation of our desires. The house of mourning is the school of temperance and sobriety. Thou who wouldst act like a wise man, and build thy house on the rock, and not on the sand, contemplate human life not only in the sunshine, but in the shade. Frequent the house of mourning, as well as the house of mirth. Study the nature of that state in which thou art placed; and balance its joys with its sorrows. Thou seest that the cup which is held forth to the whole human race, is mixed. Of its bitter ingredients, expect that thou art to drink thy portion. Thou seest the storm hovering everywhere in the clouds around thee. Be not surprised if on thy head it shall break. Lower, therefore, thy sails. Dismiss thy florid hopes; and come forth prepared either to act or to suffer, according as Heaven shall decree. Thus shalt thou be excited to take the properest measures for defence, by endeavouring to secure an interest in His favour, who, in the time of trouble, can hide thee in His pavilion. Thy mind shall adjust itself to follow the order of His providence. Thou shalt be enabled, with equanimity and steadiness, to hold thy course through life.
5. By accustoming ourselves to such serious views of life, our excessive fondness for life itself will be moderated, and our minds gradually formed to wish and to long for a better world. If we know that our continuance here is to be short, and that we are intended by our Maker for a more lasting state, and for employments of a nature altogether different from those which now occupy the busy, or amuse the vain, we must surely be convinced that it is of the highest consequence to prepare ourselves for so important a change. This view of our duty is frequently held up to us in the sacred writings; and hence religion becomes, though not a morose, yet a grave and solemn principle, calling off the attention of men from light pursuits to those which are of eternal moment. (H. Blair, D. D.)
The house of mourning
Jesus, our Almighty Saviour, authoritative Teacher and perfect Exemplar, attended houses of feasting sometimes, but ever seemed more ready to go to, and more at home in, houses of mourning. His example suggests that while it may be good to visit the former, it is better to visit the latter.
I. It is better to go to the house of mourning, than to the house of feasting, because we can get more good there. We may get less good for the body, but we shall get more good for the soul. We may get less to minister to our present pleasure, but we shall get more that will minister to our future well-being. It is a schoolroom in which great moral and spiritual lessons are very lucidly and very impressively taught.
1. There we may thoroughly learn the terrible evil of sin.
2. There we best learn the vanity of the creature.
3. There we may best learn the value of time.
4. There we may learn the present blessedness of true personal religion.
II. It is better to go to the house of mourning than to the house of feasting, because we can do more good there. Every man should be as much concerned about doing good as about getting good. In fact, doing good is one of the most certain ways of getting good. But, even apart from that, the man who has received great good from God should endeavour to dispense good to his fellow-men, and we can generally do more good in the house of mourning than we can in the house of feasting. For in the latter men are so given over to the business of pampering their bodies that they are usually little disposed to heed anything you may venture to say about the salvation of their souls. But in the house of mourning, where poverty, sickness or death has been busy, if you have shown an unmistakable interest in the familys temporal welfare, you will usually find them disposed to listen to what you may have to say about their spiritual and eternal welfare. Thus shall you scatter much sorrow and let in much peace and comfort. Thus shall you benefit your fellow-creatures, enrich your own souls, and glorify that Christ who died for your salvation. (John Morgan.)
On the dangers of pleasure
Sensual pleasures are among the most dangerous enemies of virtue. But, ardent and prone to excess, they require to be subjected to a prudent and holy vigilance, and to be indulged with caution and circumspection.
I. Much indulgence in pleasure tends to weaken that watchfulness and guard, which a wise and good man will find it necessary always to maintain over himself. Pleasure seldom admits wisdom of her party. The wand of truth which she carries, would destroy all those unreal images and airy visions with which the deluded voluptuary is surrounded. There the heart is thrown loose from restraint, and laid open to the lively and warm impression of every seducing idea. Men abandon themselves without suspicion to the sweet neglect, and through the unguarded avenues enter a multitude of enemies, who were only lying in wait for this decisive moment.
II. Pleasure not only impairs the guard which a wise man should constantly maintain over his heart, but often lays it open to too strong temptations. Of this David affords us an instructive and affecting example. How much more certainly will pleasure corrupt those, who enter its purlieus without circumspection, and expose themselves unguarded to all the dangerous force of its temptations in the house of feasting! Here example, and sympathy, all the arts of seduction, all the allurements of ingenuity, all the decorations that wit can give to vice, unite their influence to betray the heart.
III. Scenes of pleasure and indulgence tend to impair the sentiments of piety towards God. A continual succession of pleasures is apt to efface from the mind that sentiment of dependence upon the Creator, so becoming the state of man. The mind, humbled by suffering, enjoys the smallest mercy with gratitude; while the greatest, by proud prosperity, is first abused and then forgotten.
IV. High and constant pleasures are unfriendly to the exercise of the benevolent affections. They tend to contract and harden the heart. The importunities of want, the sighs of wretchedness, are unwelcome intruders on the joyous festival. Who are disposed to seek out the retreats of sorrow and distress, and to administer there those consolations which the afflicted require? Are they not those who have themselves been educated in the school of misfortune, and who have been taught, by their own feelings, the claims of suffering humanity? Are they not those who often turn aside from the prosperous course, which Providence permits them to bold through life, to visit the receptacles of human wretchedness, and to carry comfort into the habitations of penury and disease? Who learn there to feel what is due to human nature? Pleasure is selfish. Attracting everything into its own centre, it loosens the bonds of society. Hence it is that luxury hastens the ruin of nations in proportion as it makes the love of pleasure the reigning character of their manners.
V. Pleasures tend to enfeeble the principle of self-government. Self-denial is necessary to self-command. In the midst of moderate enjoyments and corrected appetites, the sentiments of duty have opportunity firmly to root themselves, and to acquire ascendancy among the other principles of the heart, unrestrained indulgence corrupts them. And the passions, growing inflamed and ungovernable, hurry away their weak captives over all the fences of prudence as well as of piety. Moderation and self-denial are necessary to restore the tone of nature, and to create the highest relish even of the pleasures of sense.
VI. Pleasure is unfavourable to those serious reflections upon our mortal condition, and the instability of all human things, so useful to prepare the soul for her immortal destination. It is only when we recollect that we are united to this world by a momentary tie, and to the next by eternal relations, that we shall despise, as reasonable beings ought to do, the fantastic occupations of the dissipated and the idle, and cultivate the solid and immortal hopes of piety. These are lessons not taught in the house of seating. (S. S. Smith, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. It is better to go to the house of mourning] Birthdays were generally kept with great festivity, and to these the wise man most probably refers; but according to his maxim, the miseries of life were so many and so oppressive that the day of a man’s death was to be preferred to the day of his birth. But, in dependently of the allusion, it is much more profitable to visit the house of mourning for the dead than the house of festivity. In the former we find occasion for serious and deeply edifying thoughts and reflections; from the latter we seldom return with one profitable thought or one solid impression.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The house of mourning; where mourners meet together to celebrate the funerals of a deceased friend. That, to wit, death, the cause of that mourning,
is the end of all men; it brings men to the serious consideration of their last end, which is their greatest wisdom and interest.
Will lay it to his heart; will be seriously affected with it, and awakened to prepare for it; whereas feasting is commonly attended with mirth, and levity, and manifold temptations, and indisposeth mens minds to spiritual and heavenly thoughts. Hence it is evident that those passages of this book which may seem to favour a sensual and voluptuous life, are not spoken by Solomon in his own name, or as his opinion, but in the person of an epicure.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Proving that it is not asensual enjoyment of earthly goods which is meant in Ecc 3:13;Ecc 5:18. A thankful use of theseis right, but frequent feasting Solomon had found dangerous to pietyin his own case. So Job’s fear (Ecc 1:4;Ecc 1:5). The house of feastingoften shuts out thoughts of God and eternity. The sight of the deadin the “house of mourning” causes “the living” tothink of their own “end.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[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.”
Fuente: John Gill’s Exposition of the Entire Bible
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 ( ) for the dead till the time of burial, and the mournings for the dead ( ), 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. follows attractionally the gender of (cf. Job 31:11, Ker ). What is said at Ecc 3:13 regarding is appropriate to the passage before us. is rightly vocalised; regarding the form , vid., Baer in the critical remarks of our ed. of Isaiah under Isa 3:22. The phrase here and at Ecc 9:1 is synon. with , ( e.g., Isa 57:1) and . 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
b. Attendance at a funeral is better than attendance at a birthday party. Ecc. 7:2
TEXT 7:2
2
It is better to go to a house of mourning than to a house of feasting, because that is the end of every man, and the living takes it to heart.
THOUGHT QUESTIONS 7:2
173.
Why is it better to go to the house of mourning?
174.
What is the end of every man?
175.
If the house of mourning represents death, and the house of feasting is the opposite, what would the house of feasting refer to?
176.
From your own observations, list reasons why you think it would be of greater value to attend a funeral than a birthday party.
PARAPHRASE 7:2
Since all men must share in the experience of death, and since those who are living consider the serious nature of life when they visit the house of mourning, it is better to attend a funeral service than to go to the places of festive enjoyment.
COMMENT 7:2
In the former verse the emphasis was on the importance of ones reputation and good name. Such an attainment would assure a good memory in the minds of those who outlive you on the earth. In this verse, the emphasis is placed on the living who recall the life lived by the one who is being mourned.
Once again the lesson is taught by comparison. Human nature is such that man naturally gravitates toward festive occasions where the senses are delighted and the heart is made to laugh. However, there are few lasting values in such experiences. It is better to seek out the house of mourning. It is in this house that one is confronted with the issues of life and death. These are the issues which are grave enough to influence destinies and bring about sober reflection on ones present activities. Because man moves naturally to festive occasions, he needs to be reminded and even admonished to seek out opportunities which will lead him to consider seriously his own short sojourn on the earth.
One should not argue too strenuously that the house of feasting is a birthday party. However, since birth is the opposite of death and most births are occasions for festivity, it could be reasoned that the contrast is made between the beginning of life and the house where life has been terminated. If such is the case, the lessons are more plentiful in number and more lasting in value. At any rate, honest men admit that death is inevitable and they are sobered by looking upon the face of a friend who in this life will neither smile nor sing again.
The sobering effect is of a permanent nature because the text literally states that the individual takes the idea of death and gives it to his heart (mind). He ponders the ramifications of the death event, and allows the fact that he too will one day come to the same end, help him redesign his thinking and subsequently his life. Note the similarity in the prayer recorded in Psa. 90:12 : So teach us to number our days, that we may present to Thee a heart of wisdom.
FACT QUESTIONS 7:2
318.
Who is to benefit from going to the house of mourning?
319.
What must one do to receive benefit from such an experience?
320.
Man, by nature, gravitates toward what kind of activity?
321.
List and discuss the reasons that the house of feasting could refer to a birthday party.
322.
According to Psa. 90:12, what is the result of seriously considering the few days one has to live on this earth?
Fuente: College Press Bible Study Textbook Series
(2) Comparing this verse with Ecc. 2:24, it is plain that the Preacher does not in the latter place recommend reckless enjoyment, but enjoyment tempered by the fear of God, and looking to the end.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Go to the mourning To gain a good name one must cultivate a noble character. First of all is needed a large sympathy with one’s fellow-men. To share their joy in the house of feasting is good, but to share their grief in the house of mourning is better, as a test of friendship, as promotive of deeper feeling and as more instructive concerning our share in the common lot. Jewish mourners sat barefoot and dejected for seven days after their return from the burial, (which took place on the day of decease,) receiving the visits of condolent friends.
Fuente: Whedon’s Commentary on the Old and New Testaments
It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart. (3) Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. (4) The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth. (5) It is better to hear the rebuke of the wise, than for a man to hear the song of fools. (6) For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.
These are solemn truths, and thousand’s have borne, and still can bear testimony to them. He that would desire to be conformed to the lovely pattern of Jesus, who, by way of eminent distinction, the Holy Ghost himself calls the Man of sorrows, will find the best means under grace, for so blessed an accomplishment. It is truly remarked of our dear Lord Jesus, that it is never once said of him, when upon earth, that he laughed. He rejoiced, indeed, but it was in spirit. Luk 10:21 . Reader! I know not what your sentiments may be; but depend upon it, all that unmeaning joy and mirth, which is in the house of the carnal, is highly unsuitable to our present fallen state. If to redeem our nature from this state, nothing short of the Son of God becoming man, and in that assumption of our nature dying in our stead, could bring us from it; every degree of laughter which carries with it a forgetfulness of the agonies and pains of Jesus, must be unbecoming. Let my soul go to the garden of Gethsemane, or to Mount Calvary, and while by the eye of faith I behold the soul-travail of Jesus, let me hear also by faith that earnest question of God by the Prophet: Is it nothing to you, all ye that pass by? behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger. Lam 1:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ecc 7:2 [It is] better to go to the house of mourning, than to go to the house of feasting: for that [is] the end of all men; and the living will lay [it] to his heart.
Ver. 2. It is better to go to the house of mourning. ] To the terming house, as they term it, where a dead corpse is laid forth for burial, and in that respect weeping and wailing, which is one of the dues of the dead, a whose bodies are sown in corruption, and watered usually with tears. It is better therefore to sort with such, to mingle with mourners, to follow the hearse, to weep with those that weep, to visit the heavy hearted, this being a special means of mortification, than to go to the house of feasting, where is nothing but joy and jollity, slaying oxen and killing sheep, eating flesh and drinking wine, yea, therefore eating and drinking, because tomorrow they shall die. Ede, bibe, lude, post mortem nulla voluptas. b What good can be gotten among such swinish epicures? What sound remedy against life’s vanity? It is far better therefore to go to the house of mourning, where a man may be moved with compassion, with compunction, with due and deep consideration of his doleful and dying condition; where he may hear dead Abel by a dumb eloquence preaching and pressing this necessary but much neglected lesson, that “this is the end of all men, and the living should lay it to heart”; or, as the Hebrew hath it, “lay it upon his heart,” work it upon his affections; inditurus est iliad animo suo, so Tremelius renders it, he will so mind it as to make his best use of it, so as to say with Job, “I know that thou wilt bring me unto death”; Job 30:23 and with David, “Behold, thou hast made my days as a span”; Psa 39:4-5 and as Moses, who when he saw the people’s carcases fall so fast in the wilderness, “Lord, teach us,” said he, “so to number our days, as to cause our hearts” (of themselves never a whit willing) “to come to wisdom.” Psa 90:12
a
b Sardanapali vox belluina.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the end. Hebrew. soph. See note on Ecc 3:11.
men. Hebrew. ‘addm (with Art.) = mankind. App-14. See note on Ecc 1:13.
Fuente: Companion Bible Notes, Appendices and Graphics
better: Gen 48:1-22, Gen 49:2-33, Gen 50:15-17, Job 1:4, Job 1:5, Isa 5:11, Isa 5:12, Isa 22:12-14, Amo 6:3-6, Mat 5:4, Mat 14:6-12, 1Pe 4:3, 1Pe 4:4
that: Num 23:10, Deu 32:29, Rom 6:21, Rom 6:22, Phi 3:19, Heb 9:27
living: Deu 32:46, Isa 47:7, Hag 1:5, *marg. Mal 2:2
Reciprocal: Est 1:10 – the heart Ecc 2:2 – It is Ecc 9:5 – the living Ecc 10:19 – feast Jer 12:11 – layeth Jer 16:8 – General Luk 6:21 – ye that weep Joh 11:19 – to comfort Jam 4:9 – afflicted 1Pe 4:7 – the end
Fuente: The Treasury of Scripture Knowledge
Ecc 7:2. It is better to go to the house of mourning Where mourners meet together to celebrate the funerals of deceased friends; than to the house of feasting Where people meet to indulge their appetites in eating and drinking, in which they frequently go to excess. For that Namely, death, the cause of that mourning; is the end of all men Is a lot that awaits all mankind, and to see instances of it tends to bring them to the serious consideration of their own last end, which is their greatest wisdom and interest; and the living will lay it to his heart Will be seriously affected with it, and awakened to prepare for it: whereas feasting is commonly attended with levity and manifold temptations, and renders mens minds indisposed for spiritual and heavenly thoughts. Hence it is evident, those passages of this book, which seem to favour a sensual and voluptuous life, were not spoken by Solomon in his own name, or as his opinion, but in the person of an epicure.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:2 [It is] better to go to the house of {c} mourning, than to go to the house of feasting: for that [is] the end of all men; and the living will lay [it] to his heart.
(c) Where we may see the hand of God and learn to examine our lives.
Fuente: Geneva Bible Notes
The point of these verses is that it is wise to bear the brevity of life in mind as one lives (cf. Ecc 12:1). The "heart," mentioned in all three verses, is where we make moral decisions (cf. Pro 4:23). Thoughtful rather than thoughtless living is wise (cf. Psa 90:12). Sobriety contrasts with self-indulgence.
"A sorrow shared may bring more inner happiness than an evening with back-slapping jokers (Ecc 7:3-4)." [Note: J. S. Wright, "Ecclesiastes," p. 1174.]