
Text -- Ecclesiastes 7:1-11 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley: Ecc 7:1 - -- Seeing this life is so full of vanity, and vexation, and misery, it is more desirable for a man to go out of it, than to come into it.
Seeing this life is so full of vanity, and vexation, and misery, it is more desirable for a man to go out of it, than to come into it.

Where mourners meet to celebrate the funeral of a deceased friend.

Wesley: Ecc 7:2 - -- Will be seriously affected with it, whereas feasting is commonly attended with levity, and manifold temptations.
Will be seriously affected with it, whereas feasting is commonly attended with levity, and manifold temptations.

Are constantly meditating upon serious things.

Which for a time make a great noise and blaze, but presently go out.

Wesley: Ecc 7:7 - -- A bribe given to a wise man, deprives him of the use of his understanding. So this verse discovers two ways whereby a wise man may be made mad, by suf...
A bribe given to a wise man, deprives him of the use of his understanding. So this verse discovers two ways whereby a wise man may be made mad, by suffering oppression from others, or by receiving bribes to oppress others. And this also is an argument of the vanity of worldly wisdom that is so easily corrupted and lost.

Wesley: Ecc 7:8 - -- The good or evil of things is better known by their end, than by their beginning.
The good or evil of things is better known by their end, than by their beginning.

Who quietly waits for the issue of things.

Wesley: Ecc 7:8 - -- Which he puts instead of hasty or impatient, because pride is the chief cause of impatience.
Which he puts instead of hasty or impatient, because pride is the chief cause of impatience.

Wesley: Ecc 7:10 - -- More quiet and comfortable. For this is an argument of a mind unthankful for the many mercies, which men enjoy even in evil times.
More quiet and comfortable. For this is an argument of a mind unthankful for the many mercies, which men enjoy even in evil times.

Wesley: Ecc 7:10 - -- This question shews thy folly in contending with thy Lord and governor, in opposing thy shallow wit to his unsearchable wisdom.
This question shews thy folly in contending with thy Lord and governor, in opposing thy shallow wit to his unsearchable wisdom.

When wisdom and riches meet in one man, it is an happy conjunction.

By wisdom joined with riches there comes great benefit.

Not only to a man's self, but many others in this world.

JFB: Ecc 7:1 - -- Character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Is...
Character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Isa 9:6). This alone is "good," while all else is "vanity" when made the chief end.

JFB: Ecc 7:1 - -- Used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, She...
Used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Rev 3:12) is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment (Isa 56:5; Mar 14:3-9). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (Son 1:3).

JFB: Ecc 7:1 - -- Not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the da...
Not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as Phi 1:23 has it.

JFB: Ecc 7:2 - -- 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 feast...
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."

Such as arises from serious thoughts of eternity.

JFB: Ecc 7:3 - -- (Psa 126:5-6; 2Co 4:17; Heb 12:10-11). MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good...
(Psa 126:5-6; 2Co 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.

JFB: Ecc 7:5 - -- (Psa 141:4-5). Godly reproof offends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul.
(Psa 141:4-5). Godly reproof offends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul.

JFB: Ecc 7:6 - -- Answers to the loud merriment of fools. It is the very fire consuming them which produces the seeming merry noise (Joe 2:5). Their light soon goes out...
Answers to the loud merriment of fools. It is the very fire consuming them which produces the seeming merry noise (Joe 2:5). Their light soon goes out in the black darkness. There is a paronomasia in the Hebrew, Sirim ("thorns"), Sir ("pot"). The wicked are often compared to "thorns" (2Sa 23:6; Nah 1:10). Dried cow-dung was the common fuel in Palestine; its slowness in burning makes the quickness of a fire of thorns the more graphic, as an image of the sudden end of fools (Psa 118:12).

JFB: Ecc 7:7 - -- Recurring to the idea (Ecc 3:16; Ecc 5:8). Its connection with Ecc 7:4-6 is, the sight of "oppression" perpetrated by "fools" might tempt the "wise" t...
Recurring to the idea (Ecc 3:16; Ecc 5:8). Its connection with Ecc 7:4-6 is, the sight of "oppression" perpetrated by "fools" might tempt the "wise" to call in question God's dispensations, and imitate the folly (equivalent to "madness") described (Ecc 7:5,6). WEISS, for "oppression," translates, "distraction," produced by merriment. But Ecc 5:8 favors English Version.

JFB: Ecc 7:7 - -- That is, the sight of bribery in "places of judgment" (Ecc 3:16) might cause the wise to lose their wisdom (equivalent to "heart"), (Job 12:6; Job 21:...
That is, the sight of bribery in "places of judgment" (Ecc 3:16) might cause the wise to lose their wisdom (equivalent to "heart"), (Job 12:6; Job 21:6-7; Job 24:1, &c.). This suits the parallelism better than "a heart of gifts"; a benevolent heart, as WEISS.

JFB: Ecc 7:8 - -- Connected with Ecc 7:7. Let the "wise" wait for "the end," and the "oppressions" which now (in "the beginning") perplex their faith, will be found by ...
Connected with Ecc 7:7. Let the "wise" wait for "the end," and the "oppressions" which now (in "the beginning") perplex their faith, will be found by God's working to be overruled to their good. "Tribulation worketh patience" (Rom 5:3), which is infinitely better than "the proud spirit" that prosperity might have generated in them, as it has in fools (Psa 73:2-3, Psa 73:12-14, Psa 73:17-26; Jam 5:11).


JFB: Ecc 7:10 - -- Do not call in question God's ways in making thy former days better than thy present, as Job did (Job 29:2-5). The very putting of the question argues...
Do not call in question God's ways in making thy former days better than thy present, as Job did (Job 29:2-5). The very putting of the question argues that heavenly "wisdom" (Margin) is not as much as it ought made the chief good with thee.

JFB: Ecc 7:11 - -- Rather, "Wisdom, as compared with an inheritance, is good," that is, is as good as an inheritance; "yea, better (literally, and a profit) to them that...
Clarke: Ecc 7:1 - -- A good name - Unsatisfactory as all sublunary things are, yet still there are some which are of great consequence, and among them a good name. The p...
A good name - Unsatisfactory as all sublunary things are, yet still there are some which are of great consequence, and among them a good name. The place is well paraphrased in the following verses
"A spotless name
By virtuous deeds acquired, is sweeter fa
Than fragant balms, whose odors round diffuse
Regale the invited guests. Well may such me
Rejoice at death’ s approach, and bless the hour
That end their toilsome pilgrimage; assure
That till the race of life is finish’ d non
Can be completely blest."

Clarke: Ecc 7:2 - -- 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; bu...
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.

Clarke: Ecc 7:3 - -- Sorrow is better than laughter - The reason is immediately given; for by the sorrow of the countenance - the grief of heart that shows itself in the...
Sorrow is better than laughter - The reason is immediately given; for by the sorrow of the countenance - the grief of heart that shows itself in the countenance: -
The heart is made better - In such cases, most men try themselves at the tribunal of their own consciences, and resolve on amendment of life.

Clarke: Ecc 7:4 - -- 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 pre...
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.

Clarke: Ecc 7:6 - -- For as the crackling of thorns - They make a great noise, a great blaze; and are extinguished in a few moments. Such indeed, comparatively, are the ...
For as the crackling of thorns - They make a great noise, a great blaze; and are extinguished in a few moments. Such indeed, comparatively, are the joys of life; they are noisy, flashy, and transitory.

Clarke: Ecc 7:7 - -- Oppression maketh a wise man mad - This has been translated with good show of reason, "Surely oppression shall give lustre to a wise man: but a gift...
Oppression maketh a wise man mad - This has been translated with good show of reason, "Surely oppression shall give lustre to a wise man: but a gift corrupteth the heart.
The chief difference here is in the word

Clarke: Ecc 7:8 - -- Better is the end - We can then judge of the whole, and especially if the matter relate to the conduct of Divine Providence. At the beginning we are...
Better is the end - We can then judge of the whole, and especially if the matter relate to the conduct of Divine Providence. At the beginning we are often apt to make very rash conjectures, and often suppose that such and such things are against us; and that every thing is going wrong. Dr. Byrom gives good advice on such a subject: -
"With patient mind thy course of duty run
God nothing does, nor suffers to be done
But thou wouldst do thyself, couldst thou but se
The and of all events, as well as He.
I may add, in the words of our paraphrast: -
"Wait the result, nor ask with frantic rag
Why God permits such things. His ways, though no
Involved in clouds and darkness, will appea
All right, when from thine eyes the mist is cleared
Till then, to learn submission to his wil
More wisdom shows, than vainly thus to attemp
Exploring what thou canst not comprehend
And God for wisest ends thinks fit to hide.
C.
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Clarke: Ecc 7:9 - -- Anger resteth in the bosom of fools - A wise man, off his guard, may feel it for a moment: but in him it cannot rest: it is a fire which he immediat...
Anger resteth in the bosom of fools - A wise man, off his guard, may feel it for a moment: but in him it cannot rest: it is a fire which he immediately casts out of his breast. But the fool - the man who is under the dominion of his own tempers, harbors and fosters it, till it takes the form of malice, and then excites him to seek full revenge on those whom he deems enemies. Hence that class of dangerous and empty fools called duellists.

Clarke: Ecc 7:10 - -- The former days were better than these? - This is a common saying; and it is as foolish as it is common. There is no weight nor truth in it; but men...
The former days were better than these? - This is a common saying; and it is as foolish as it is common. There is no weight nor truth in it; but men use it to excuse their crimes, and the folly of their conduct. "In former times, say they, men might be more religious, use more self-denial, be more exemplary."This is all false. In former days men were wicked as they are now, and religion was unfashionable: God also is the same now as he was then; as just, as merciful, as ready to help: and there is no depravity in the age that will excuse your crimes, your follies, and your carelessness
Among the oriental proverbs I find the following
"Many say, This is a corrupt age. This mode of speaking is not just, it is not the age that is corrupt, but the men of the age."

Clarke: Ecc 7:11 - -- Wisdom is good with an inheritance - In this chapter Solomon introduces many observations which appear to be made by objectors against his doctrine;...
Wisdom is good with an inheritance - In this chapter Solomon introduces many observations which appear to be made by objectors against his doctrine; and as he was satisfied of their futility, he proposes them in their own full strength, and then combats and destroys them. It is quite necessary to attend to this; else we shall take the objector’ s words for those of Solomon; and think, as some have done, that the wise man contradicts and refutes himself. Observations, reflections, and objections of friends and adversaries are frequently introduced in the works of ancient authors, without mentioning them as such. This is frequent, more particularly in ethic writers; and we have many specimens in Horace, and without this distinction, it would be impossible to make sense of some of his writings. Here, an objector who had listened to the wise man declaiming in favor of wisdom, suddenly interrupts him, and says in effect, "I grant the truth of what you have said. Wisdom is very good in its place; but what is it without property? A man who has a good inheritance may be profited by wisdom, because it will show him how to manage it to the best advantage."
TSK: Ecc 7:1 - -- name : Pro 15:30, Pro 22:1; Isa 56:5; Luk 10:20; Heb 11:2, Heb 11:39
precious : Ecc 10:1; Psa 133:2; Pro 27:9; Son 1:3, Son 4:10; Joh 13:2
the day : E...

TSK: Ecc 7:2 - -- better : Gen. 48:1-22, 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
th...

TSK: Ecc 7:3 - -- Sorrow : or, Anger
is better : Psa 119:67, Psa 119:71, Psa 126:5, Psa 126:6; Jer 31:8, Jer 31:9, Jer 31:15-20, Jer 50:4, Jer 50:5; Dan. 9:3-19; Dan 10...
Sorrow : or, Anger
is better : Psa 119:67, Psa 119:71, Psa 126:5, Psa 126:6; Jer 31:8, Jer 31:9, Jer 31:15-20, Jer 50:4, Jer 50:5; Dan. 9:3-19; Dan 10:2, Dan 10:3, Dan 10:19; Zec 12:10-14; Luk 6:21, Luk 6:25; Joh 16:20-22; 2Co 7:9-11; Jam 4:8-10
by : Rom 5:3, Rom 5:4; 2Co 4:17; Heb 12:10, Heb 12:11; Jam 1:2-4

TSK: Ecc 7:4 - -- 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:...
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

TSK: Ecc 7:5 - -- better : Psa 141:5; Pro 9:8, Pro 13:13, Pro 15:31, Pro 15:32, Pro 17:10, Pro 27:6; Rev 3:19
the song : Psa 69:12

TSK: Ecc 7:6 - -- as : Ecc 2:2; Psa 58:9, Psa 118:12; Isa 65:13-15; Amo 8:10; Luk 6:25, Luk 16:25; 2Pe 2:13-17; Jud 1:12, Jud 1:13
crackling : Heb. sound
the laughter :...
as : Ecc 2:2; Psa 58:9, Psa 118:12; Isa 65:13-15; Amo 8:10; Luk 6:25, Luk 16:25; 2Pe 2:13-17; Jud 1:12, Jud 1:13
crackling : Heb. sound
the laughter : Pro 29:9

TSK: Ecc 7:7 - -- oppression : Deu 28:33, Deu 28:34, Deu 28:65
a gift : Exo 23:8; Deu 16:19; 1Sa 8:3, 1Sa 12:3; Pro 17:23; Isa 1:23, Isa 33:15

TSK: Ecc 7:8 - -- Better : Psa 126:5, Psa 126:6; Isa 10:24, Isa 10:25, Isa 10:28-34; Luk 16:25; Jam 5:11; 1Pe 1:13
the patient : Pro 13:10, Pro 14:29, Pro 15:18, Pro 16...

TSK: Ecc 7:9 - -- hasty : 1Sa 25:21, 1Sa 25:22; 2Sa 19:43; Est 3:5, Est 3:6; Pro 14:17, Pro 16:32; Jon 4:9; Eph 4:26, Eph 4:27; Jam 1:19
anger : Gen 4:5, Gen 4:6, Gen 4...

TSK: Ecc 7:10 - -- What : Jdg 6:13; Jer 44:17-19
wisely : Heb. out of wisdom, Gen 6:11, Gen 6:12; Psa 14:2, Psa 14:3; Isa 50:1; Rom 1:22-32, Rom 3:9-19
What : Jdg 6:13; Jer 44:17-19
wisely : Heb. out of wisdom, Gen 6:11, Gen 6:12; Psa 14:2, Psa 14:3; Isa 50:1; Rom 1:22-32, Rom 3:9-19

TSK: Ecc 7:11 - -- good with an inheritance : or, as good as an inheritance, yea, better too. Ecc 9:15-18; 1Ki 3:6-9; Luk 16:8, Luk 16:9; 1Ti 6:17-19
them : Ecc 11:7
good with an inheritance : or, as good as an inheritance, yea, better too. Ecc 9:15-18; 1Ki 3:6-9; Luk 16:8, Luk 16:9; 1Ti 6:17-19
them : Ecc 11:7

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Ecc 7:1 - -- Name ... ointment - The likeness between reputation and odor supplies a common metaphor: the contrast is between reputation, as an honorable at...
Name ... ointment - The likeness between reputation and odor supplies a common metaphor: the contrast is between reputation, as an honorable attainment which only wise people win, and fragrant odor, as a gratification of the senses which all people enjoy.
The connection of this verse with the preceding verses is this: the man, who wants to know what is profitable for man and good in this life, is here told to act in such a way as ordinarily secures a good reputation (i. e., to act like a wise man), and to teach himself this hard lesson - to regard the day of death as preferable to the day of birth. Though Solomon seems in some places to feel strongly (Ecc 2:16; Ecc 3:19-20 ff) that natural fear of death which is, in a great measure, mistrust founded on the ignorance which Christ dispelled; yet he states the advantage of death over life in respect of its freedom from toil, oppression, restlessness Ecc 2:17; Ecc 4:2; Ecc 6:5, and in respect of its implying an immediate and a nearer approach to God Ecc 3:21; Ecc 12:7. While Solomon preferred the day of death, he might still (with Luther here) have regarded birth as a good thing, and as having its place in the creation of God.

Barnes: Ecc 7:2 - -- That - Namely, what is seen in the house of mourning. Lay it to his heart - Consider it attentively.
That - Namely, what is seen in the house of mourning.
Lay it to his heart - Consider it attentively.

Barnes: Ecc 7:3 - -- Sorrow - Rather, Seriousness. The heart is made better - i. e., is made bright and joyful (compare 2Co 6:10). The mind which bears itself...
Sorrow - Rather, Seriousness.
The heart is made better - i. e., is made bright and joyful (compare 2Co 6:10). The mind which bears itself equally in human concerns, whether they be pleasant or sorrowful, must always be glad, free, and at peace.

Barnes: Ecc 7:4 - -- House of mourning ... house of mirth - These phrases acquire a forcible significance from the Eastern custom of prolonging both festive and mou...
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.

Barnes: Ecc 7:6 - -- As the crackling of thorns - Noisy while it lasts, and quickly extinguished. See Psa 58:9 note.
As the crackling of thorns - Noisy while it lasts, and quickly extinguished. See Psa 58:9 note.

Barnes: Ecc 7:7 - -- Rather, oppression (or extortions) maketh a wise man foolish; and a bribe etc. If a wise man, being in a high position, exercises oppression (see Ps...
Rather, oppression (or extortions) maketh a wise man foolish; and a bribe etc. If a wise man, being in a high position, exercises oppression (see Psa 62:10), or practices extortion, he becomes a fool in so doing. This verse is a warning against impatience in the exercise of power or the acquisition of riches.

Barnes: Ecc 7:8 - -- Better - Inasmuch as something certain is attained, man contemplates the end throughout an entire course of action, and does not rest upon the ...
Better - Inasmuch as something certain is attained, man contemplates the end throughout an entire course of action, and does not rest upon the beginning.
Patient ... proud - literally, "Long,"long-suffering ..."high,"in the sense of impatient.

Barnes: Ecc 7:11 - -- And by it there is profit ... - literally, And is profitable to the living. The same word as in Ecc 6:11, to the question in which it looks lik...
And by it there is profit ... - literally, And is profitable to the living. The same word as in Ecc 6:11, to the question in which it looks like an answer.
Poole: Ecc 7:1 - -- A good name a good and well-grounded report from wise and worthy persons. Heb. a name , which is put for a good name by a synecdoche, that only bei...
A good name a good and well-grounded report from wise and worthy persons. Heb. a name , which is put for a good name by a synecdoche, that only being worthy to be called a name, because evil and worthless men quickly lose their name and memory. Thus a wife is put for a good wife, Pro 18:22 , and a day for a good day , Luk 19:42,44 .
Precious ointment which was very fragrant, and acceptable, and useful, and of great price, especially in those countries. See Deu 33:24 Psa 92:10 133:2 Isa 39:2 .
The day of death to wit, of a good man, or one who hath left a good name behind him, which is easily understood both from the former clause, and from the nature of the thing; for to a wicked man this day is far worse, and most terrible. Yet if this passage be delivered with respect only to this life, and abstracting from the future life, as many other passages in this book are to be understood, then this may be true in general of all men, and is the consequent of all the former discourse. Seeing this life is so full of vanity, and vexation, and misery, it is a more desirable thing for a man to go out of it, than to come into it; which is the more considerable note, because it is contrary to the opinion and practice of almost all mankind, to celebrate their own or children’ s birth-days with solemn feasts and rejoicings, and their deaths with all expressions of sorrow.

Poole: Ecc 7:2 - -- 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,...
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 men’ s 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.

Poole: Ecc 7:3 - -- Sorrow either for sin, or any outward troubles.
The sadness of the countenance which is seated in the heart, but manifested in the countenance.
Ma...
Sorrow either for sin, or any outward troubles.
The sadness of the countenance which is seated in the heart, but manifested in the countenance.
Made better more weaned from the lusts and vanities of this world, by which most men are ensnared and destroyed, and more quickened to seek after and embrace that true and everlasting happiness which God offers to them in his word.

Poole: Ecc 7:4 - -- 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 ...
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.

Poole: Ecc 7:5 - -- The rebuke of the wise though it causeth some grief, yet frequently brings great benefit, even reformation and salvation, both from temporal and from...
The rebuke of the wise though it causeth some grief, yet frequently brings great benefit, even reformation and salvation, both from temporal and from eternal destruction, both which are the portion of impenitent sinners.
The song the flatteries, or other merry discourses, which are as pleasant to corrupt nature, as songs or music.

Poole: Ecc 7:6 - -- The crackling of thorns which for a time make a great noise and blaze, but presently waste themselves, and go out without any considerable effect upo...
The crackling of thorns which for a time make a great noise and blaze, but presently waste themselves, and go out without any considerable effect upon the meat in the pot.
So so vanishing and fruitless.

Poole: Ecc 7:7 - -- Oppression either,
1. Active. When a wise man falls into the practice of this sin of oppressing others, he is besotted by it, and by the vast riches...
Oppression either,
1. Active. When a wise man falls into the practice of this sin of oppressing others, he is besotted by it, and by the vast riches which he by his great wit gets by it. Or rather,
2. Passive. When a wise man is oppressed by foolish and wicked men, it makes him fret and rage, and speak or act like a madman; for the wisest men are most sensible of indignities and injuries, whereas fools are stupid, and do not much lay them to heart.
A gift a bribe given to a wise man,
destroyeth the heart deprives him of the use of his understanding, which is oft called the heart, as Exo 23:8 Deu 16:19 Hos 4:8 , or makes him mad, as was said in the former clause. So this verse discovers two ways whereby a wise man may be made mad, by suffering oppression from others, or by receiving bribes to oppress others. And this also is an argument of the vanity of worldly wisdom, that it is so easily corrupted and lost, and so it serves the main design of this book.

Poole: Ecc 7:8 - -- If this verse relates to that next foregoing, it is an argument to keep men’ s minds from being disordered, either by oppression or bribery, be...
If this verse relates to that next foregoing, it is an argument to keep men’ s minds from being disordered, either by oppression or bribery, because the end of those practices will show, that he who oppresseth another doth himself most hurt by it, and that he who taketh bribes is no gainer by them. But if this be independent upon the former, as divers other verses here are, it is a general and useful observation, that the good or evil of things is better known by their end than by their beginning; which is true both in evil counsels and courses, which are pleasant at first, but at last bring destruction; and in all noble enterprises, in the studies of learning, and in the practice of virtue and godliness, where the beginnings are difficult and troublesome, but in the progress and conclusion they are most easy and comfortable; and it is not sufficient to begin well, unless we persevere to the end, which crowns all.
The patient in spirit who quietly waits for the end and issue of things, and is willing to bear hardships and inconveniences in the mean time,
is better than the proud which he puts instead of hasty or impatient , which the opposition might seem to require, partly because pride is the chief cause of impatience, Pro 13:10 , and makes men unable to bear any thing either from God or from men whereas humility makes men sensible of their own unworthiness, and that they deserve, at least from God, all the indignities and injuries which they suffer from men by God’ s permission, and therefore patient under them; and partly to correct the vulgar error of proud men, who think highly of themselves, and trample all others, especially such as are meek and patient, under their feet.

Poole: Ecc 7:9 - -- Be not angry with any man without due consideration, and just and necessary cause; for otherwise anger is sometimes lawful, and sometimes a duty.
R...
Be not angry with any man without due consideration, and just and necessary cause; for otherwise anger is sometimes lawful, and sometimes a duty.
Resteth hath its settled and quiet abode, is their constant companion, ever at hand upon all occasions, whereas wise men resist, and mortify, and banish it.
In the bosom in the heart, the proper seat of the passions.

Poole: Ecc 7:10 - -- Say not thou to wit, by way of impatient expostulation and complaint against God, either for permitting such disorders in the world, or for bringing ...
Say not thou to wit, by way of impatient expostulation and complaint against God, either for permitting such disorders in the world, or for bringing thee into the world in such an evil time and state of things. Otherwise a man may say this by way of prudent and pious inquiry, that by searching out the cause he may, as far as it is in his power, apply remedies to make them better.
Better either,
1. Less sinful. Or rather,
2. More quiet and comfortable. For this, and not the former, is the cause of most men’ s murmurings against God’ s providence. And this is an argument of a mind discontented and unthankful for the many mercies which men commonly enjoy even in evil times, and impatient under God’ s hand.
Thou dost not inquire wisely concerning this this question showeth thy great folly in contending with thy Creator, and the sovereign Lord and Governor of all things, in opposing thy shallow wit to his unsearchable wisdom, and thy will to his will.

Poole: Ecc 7:11 - -- Good i.e. very good; the positive being put for the superlative, as it is frequently in the Hebrew text. When wisdom and riches meet in one man, it i...
Good i.e. very good; the positive being put for the superlative, as it is frequently in the Hebrew text. When wisdom and riches meet in one man, it is a happy conjunction; for wisdom without riches is commonly contemned, Ecc 9:16 , and wants opportunities and instruments of discovering itself, and of doing that good in the world which it is both able and willing to do; and riches without wisdom are like a sword in a madman’ s hand, an occasion of much sin and mischief, both to himself and others.
By it there is profit by wisdom joined with riches there comes great benefit; Heb. and it is an excellency , or privilege , or advantage .
To them that see the sun i.e. to mortal men; not only to a man’ s self, but many others who live with him in this world; whereby he intimates that riches bear no price and have no use in the other world.
PBC -> Ecc 7:8
Haydock: Ecc 7:1 - -- Foolish. Men endeavour to excuse themselves by the manners of the age. But there have always been both good and evil, chap. i. 10. (Calmet) ---
C...
Foolish. Men endeavour to excuse themselves by the manners of the age. But there have always been both good and evil, chap. i. 10. (Calmet) ---
Corruption was prevalent in former times as well as now. (Menochius)

Haydock: Ecc 7:1 - -- Above him. We are intent on things which regard us not, while we neglect the important concerns of heaven. Hebrew may be joined with the preceding....
Above him. We are intent on things which regard us not, while we neglect the important concerns of heaven. Hebrew may be joined with the preceding. (Calmet) ---
Protestants, ( 11. ) "seeing there are many thing which increase vanity, what is man the better? ( 12. ) for who knoweth?" &c. (Haydock) ---
Some strive to obtain riches or honours, which will prove fatal to them. (Calmet) ---
None can perfectly know the nature of things either present or future. (Worthington)

Haydock: Ecc 7:2 - -- Name. "It is necessary for the sake of others," (St. Augustine, de B. Vid. xxii.) particularly for those who have to direct souls. (St. Gregory in ...
Name. "It is necessary for the sake of others," (St. Augustine, de B. Vid. xxii.) particularly for those who have to direct souls. (St. Gregory in Ezechial) (Calmet) ---
In this second part is shewn that felicity is procured by a good life. (Worthington) ---
Death. Speaking of the just, for death is the beginning of sorrows to the wicked. (Calmet) ---
Some nations mourned on the birth-day of their children. (Val. Max. ii. 6.; Eurip[Euripides?] in Ctes.)

Haydock: Ecc 7:3 - -- Come. While at birth-day feasts (Genesis xl. 20., and Matthew xiv. 6.) people give themselves up to joy, and cherish the idea of living long. (Calm...
Come. While at birth-day feasts (Genesis xl. 20., and Matthew xiv. 6.) people give themselves up to joy, and cherish the idea of living long. (Calmet)

Haydock: Ecc 7:4 - -- Anger. That is, correction, or just wrath and zeal against evil, (Challoner) is preferable to a misguided complaisance, Proverbs xxvii. 6. (Calmet)...
Anger. That is, correction, or just wrath and zeal against evil, (Challoner) is preferable to a misguided complaisance, Proverbs xxvii. 6. (Calmet) ---
Anger, when rightly used, helps us to correct our faults. (Worthington)

Haydock: Ecc 7:5 - -- Mourning. They submit willingly to correction, (St. Jerome) or think seriously on the dangers of sin and God's judgments.
Mourning. They submit willingly to correction, (St. Jerome) or think seriously on the dangers of sin and God's judgments.

Haydock: Ecc 7:6 - -- Wise man. Much prudence is requisite to correct with fruit, and to persuade the sinner that he is under a mistake. (Calmet)
Wise man. Much prudence is requisite to correct with fruit, and to persuade the sinner that he is under a mistake. (Calmet)

Haydock: Ecc 7:7 - -- Laughter. It is loud and soon over, Ecclesiasticus xxi. 23., and Luke xxvi. 5. (Calmet)
Laughter. It is loud and soon over, Ecclesiasticus xxi. 23., and Luke xxvi. 5. (Calmet)

Haydock: Ecc 7:8 - -- Oppression. Literally, "calumny." The most perfect can hardly bear it. Hebrew, "oppression (or calumny of others. Calmet) will make the wise i...
Oppression. Literally, "calumny." The most perfect can hardly bear it. Hebrew, "oppression (or calumny of others. Calmet) will make the wise insane, and a present will ruin the heart." (Montanus) ---
Avarice blinds us. (Haydock) ---
Deuteronomy xvi. 19., "a corrupt judge examines ill the truth."

Haydock: Ecc 7:9 - -- Speech. Hebrew, "thing." The best projects often are seen to fail. ---
Beginning, as the auditor is on longer kept in suspense. ---
Presumptuous...
Speech. Hebrew, "thing." The best projects often are seen to fail. ---
Beginning, as the auditor is on longer kept in suspense. ---
Presumptuous. Rashness must not be confounded with courage. (Calmet) ---
Hasty and immoderate anger is hurtful. (Worthington)

Haydock: Ecc 7:10 - -- Bosom, as in its proper place. The wise may feel its impressions, but he immediately makes resistance.
Bosom, as in its proper place. The wise may feel its impressions, but he immediately makes resistance.
Gill: Ecc 7:1 - -- A good name is better than precious ointment,.... The word "good" is not in the text, but is rightly supplied, as it is by Jarchi; for of no other na...
A good name is better than precious ointment,.... The word "good" is not in the text, but is rightly supplied, as it is by Jarchi; for of no other name can this be said; that which is not good cannot be better. Some understand this of the name of God, which is God himself, who is the "summum bonum", and chief happiness of men, and take it to be an answer to the question Ecc 6:12; this and this only is what is a man's good, and is preferable to all outward enjoyments whatever; interest in him as a covenant God; knowledge of him in Christ, which has eternal life annexed to it; communion with him; the discoveries of his lovingkindness, which is better than little; and the enjoyment of him to all eternity. This is true of the name of Christ, whose name Messiah which signifies anointed, is as ointment poured forth, and is preferable to it, Son 1:3; so his other names, Jesus a Saviour; Jehovah, our righteousness; Immanuel, God with us; are exceeding precious to those who know the worth of him, and see their need of righteousness and salvation by him; his person, and the knowledge of him; his Gospel, and the fame and report it gives of him; infinitely exceed the most precious and fragrant ointment; see 2Co 2:14. So the name or names given to the people of God, the new names of Hephzibah and Beulah, the name of sons of God, better than that of sons and daughters; and of Christians, or anointed ones, having received that anointing from Christ which teacheth all things, and so preferable to the choicest ointment, Isa 56:5. Likewise to have a name written in heaven, in the Lamb's book of life, and to have one's name confessed by Christ hereafter before his Father and his holy angels; or even a good name among men, a name for a truly godly gracious person; for love to Christ, zeal for his cause, and faithfulness to his truths and ordinances; such as the woman got, better than the box of ointment poured on Christ's head; and which the brother had, whose praise in the Gospel was throughout the churches; and as Demetrius, who had good report of all then, and of the truth itself, Mat 26:13, 3Jo 1:12. Such a good name is better than precious ointment for the value of it, being better than all riches, for which this may be put; see Isa 39:2; and for the fragrancy of it, emitting a greater; and for the continuance of it, being more lasting, Psa 112:6. The Targum is,
"better is a good name the righteous get in this world, thin the anointing oil which was poured upon the heads of kings and priests.''
So Alshech,
"a good name is better than the greatness of a king, though anointed with oil;''
and the day of death than the day of one's birth; some render it, in connection with the preceding clause, "as a good name is better, &c. so the day of death than the day of one's birth" f; that is, the day of a man's death than the day of his birth. This is to be understood not of death simply considered; for that in itself, abstracted from its connections and consequences, is not better than to be born into the world, or come into life, or than life itself; it is not preferable to it, nor desirable; for it is contrary to nature, being a dissolution of it; a real evil, as life, and long life, are blessings; an enemy to mankind, and a terrible one: nor of ether persons, with whom men have a connection, their friends and relations; for with them the day of birth is a time of rejoicing, and the day of death is a time of mourning, as appears from Scripture and all experience; see Joh 16:21. It is indeed reported g of some Heathenish and barbarous people in Thrace, and who inhabited Mount Caucasus, that they mourned at the birth of their children, reckoning up the calamities they are entering into, and rejoiced at the death of their friends, being delivered from their troubles: but this is to be understood of the persons themselves that are born and die; not of all mankind, unless as abstracted from the consideration of a future state, and so it is more happy to be freed from trouble than to enter into it; nor of wicked men, it would have been better indeed if they had never been born, or had died as soon as born, that their damnation might not have been aggravated by the multitude of their sins; but after all, to die cannot be best for them, since at death they are cast into hell, into everlasting fire, and endless punishment: this is only true of good men, that have a good name living and dying; have a good work of grace upon them, and so are meet for heaven; the righteousness of Christ on them, and so have a title to it; they are such who have hope in their death, and die in faith and in the Lord: their death is better than their birth; at their birth they come into the world under the imputation and guilt of sin, with a corrupt nature; are defiled with sin, and under the power of it, liable in themselves to condemnation and death for it: at the time of their death they go out justified from sin through the righteousness of Christ, all being expiated by his sacrifice, and pardoned for his sake; they are washed from the faith of sin by the blood of Christ, and are delivered from the power and being of it by the Spirit and grace of God; and are secured from condemnation and the second death: at their coming into the world they are liable to sin yet more and more; at their going out they are wholly freed from it; at the time of their birth they are born to trouble, and are all their days exercised with it, incident to various diseases of the body, have many troubles in the world, and from the men of it; many conflicts with a body of sin and death, and harassed with the temptations of Satan; but at death they are delivered from all these, enter into perfect peace and unspeakable joy; rest from all their labours and toils, and enjoy uninterrupted communion with God, Father, Son, and Spirit, angels, and glorified saints. The Targum is,
"the day in which a man dies and departs to the house of the grave, with a good name and with righteousness, is better than the day in which a wicked man is born into the world.''
So the Midrash interprets it of one that goes out of the world with a good name, considering this clause in connection with the preceding, as many do.

Gill: Ecc 7:2 - -- 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 Je...
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.''

Gill: Ecc 7:3 - -- Sorrow is better than laughter,.... Sorrow, expressed in the house of mourning, is better, more useful and commendable, than that foolish laughter, a...
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.

Gill: Ecc 7:4 - -- 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, an...
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.

Gill: Ecc 7:5 - -- It is better to hear the rebuke of the wise,.... To listen to it diligently, receive it cordially, and act according to it; though it may be disagree...
It is better to hear the rebuke of the wise,.... To listen to it diligently, receive it cordially, and act according to it; though it may be disagreeable to the flesh, and give present pain, yet the effect and issue will be good, and show that man to be wise that hears it, as well as he that gives it; see Psa 141:1;
than for a man to hear the song of fools; the vain and impure songs that foolish men sing in the house of mirth; or the flatteries of foolish men, which tickle and please the mind, as music and songs do: or, "than a man that hears the song of fools" i, and is pleased with it.

Gill: Ecc 7:6 - -- For as the crackling of thorns under a pot, so is the laughter of the fool,.... As thorns are weak, useless, and unprofitable; yea, hurtful and perni...
For as the crackling of thorns under a pot, so is the laughter of the fool,.... As thorns are weak, useless, and unprofitable; yea, hurtful and pernicious, and only fit for burning; so are foolish and wicked men, 2Sa 23:6; and as the noise and sound of the one under a pot is very short, they make a blaze for a while, and is soon over; so though the laughter of a fool is loud and noisy, it makes no melody, no more than the noise of thorns; and is but for a moment, and will be soon changed for weeping and howling, which will last for ever; see Job 20:5;
this also is vanity; the carnal mirth of wicked men.

Gill: Ecc 7:7 - -- Surely oppression maketh a wise man mad,.... Which is to be understood either passively, when he is oppressed by others, or sees others oppressed; it ...
Surely oppression maketh a wise man mad,.... Which is to be understood either passively, when he is oppressed by others, or sees others oppressed; it raises indignation in him, disturbs his mind, and he is ready to pass a wrong judgment on the dispensations of Providence, and to say rash and unadvised things concerning them, Psa 73:2; or actively, of oppression with which he oppresses others; when he gives into such measures, his wisdom departs from him, his mind is besotted, he acts the part of a madman, and pierces himself through with many sorrows. Some understand this of wealth got in an ill way; or of gifts given to bribe men to do injury to others; and which the following clause is thought to explain;
and a gift destroyeth the heart; blinds the eyes of judges other ways wise; perverts their judgment, and causes them to pass a wrong sentence, as well as perverts justice: or, "and destroys the heart of gifts" k; a heart that is possessed of the gifts of wisdom and knowledge; or a munificent heart, a heart disposed to give bountifully and liberally, that oppression destroys and renders useless.

Gill: Ecc 7:8 - -- Better is the end of a thing than the beginning thereof,.... If the thing is good, other ways the end of it is worse; as the end of wickedness and wi...
Better is the end of a thing than the beginning thereof,.... If the thing is good, other ways the end of it is worse; as the end of wickedness and wicked men, whose beginning is sweet, but the end bitter; yea, are the ways of death, Pro 5:4; and so the end of carnal professors and apostates, who begin in the Spirit, and end in the flesh, Gal 3:3; but the end of good things, and of good men, is better than the beginning; as the end of Job was, both with respect to things temporal and spiritual, Job 8:7; see Psa 37:37;
and the patient in spirit is better than the proud in spirit; patience is a fruit of the Spirit of God; and is of great use in the Christian's life, and especially in bearing afflictions, and tends to make men more humble, meek, and quiet; and such are highly esteemed of God; on them he looks, with them he dwells, and to them he gives more grace; when such who are proud, and elated with themselves, their riches or righteousness, are abominable to him; see Luk 16:15.

Gill: Ecc 7:9 - -- Be not hasty in thy spirit to be angry,.... With men, for every word that is said, or action done, that is not agreeable; encourage not, but repress, ...
Be not hasty in thy spirit to be angry,.... With men, for every word that is said, or action done, that is not agreeable; encourage not, but repress, sudden angry emotions of the mind; be not quick of resentment, and at once express anger and displeasure; but be slow to wrath, for such a man is better than the mighty, Jam 1:19, Pro 16:32; or with God, for his corrections and chastisements; so the Targum,
"in the time that correction from heaven comes upon thee, do not hasten in thy soul to be hot (or angry) to say words of rebellion (or stubbornness) against heaven;''
that advice is good,
"do nothing in anger l;''
for anger resteth in the bosom of fools; where it riseth quick, and continues long; here it soon betrays itself, and finds easy admittance, and a resting dwelling place; it easily gets in, but it is difficult to get it out of the heart of a fool; both which are proofs of his folly, Pro 12:16; see Eph 4:26; the bosom, or breast, is commonly represented as the seat of anger by other writers m.

Gill: Ecc 7:10 - -- Say not thou, what is the cause that the former days were better than these?.... This is a common opinion, that in all ages prevails among men, that ...
Say not thou, what is the cause that the former days were better than these?.... This is a common opinion, that in all ages prevails among men, that former times were better than present ones; that trade flourished more, and men got more wealth and riches, and lived in greater ease and plenty; and complain that their lot is cast in such hard times, and are ready to lay the blame upon the providence of God, and murmur at it, which they should not do;
for thou dost not inquire wisely concerning this: this is owing to ignorance of former times; which, if rightly inquired into, or the true knowledge of them could be come at, it would appear that they were no better than the present; and that there were always bad men, and bad things done; frauds, oppressions, and violence, and everything that can be complained of now: or if things are worse than they were, this should be imputed to the badness of men; and the inquirer should look to himself, and his own ways, and see if there is not a cause there, and study to redeem the time, because the days are evil; and not arraign the providence of God, and murmur at that, and quarrel with it; as if the distributions of it were unequal, and justice not done in one age as in another

Gill: Ecc 7:11 - -- Wisdom is good with an inheritance,.... It is good of itself. Or, "is as good as an inheritance" n, as it may be rendered; it is a portion of itself,...
Wisdom is good with an inheritance,.... It is good of itself. Or, "is as good as an inheritance" n, as it may be rendered; it is a portion of itself, especially spiritual and divine wisdom. The Targum interprets it, the wisdom of the law, or the knowledge of that; but much more excellent is the wisdom of the Gospel, the wisdom of God in a mystery, the hidden wisdom; the knowledge of which, in an experimental way, is preferable to all earthly inheritances: but this with an inheritance is good, yea, better than without one; for wisdom, without riches, is generally overlooked and despised in men; see Ecc 9:16; when wealth, with wisdom, makes a man regarded; this commands respect and attention; as well as he is in a better condition to do good, if willing to share, and ready to distribute;
and by it there is profit to them that see the sun; mortals in this present state, who are described as such that see the sun rise and set, and enjoy the heat and light of it, receive much advantage from men who are both wise and rich: or, "and it is an excellency to them that see the sun"; it is an excellency to mortals and what gives them superiority to others, that they have both wisdom and riches.

expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Ecc 7:1; Ecc 7:1; Ecc 7:1; Ecc 7:1; Ecc 7:1; Ecc 7:1; Ecc 7:1; Ecc 7:1; Ecc 7:2; Ecc 7:2; Ecc 7:2; Ecc 7:2; Ecc 7:2; Ecc 7:2; Ecc 7:2; Ecc 7:2; Ecc 7:3; Ecc 7:3; Ecc 7:3; Ecc 7:4; Ecc 7:5; Ecc 7:5; Ecc 7:5; Ecc 7:6; Ecc 7:6; Ecc 7:6; Ecc 7:7; Ecc 7:7; Ecc 7:7; Ecc 7:7; Ecc 7:7; Ecc 7:8; Ecc 7:8; Ecc 7:8; Ecc 7:9; Ecc 7:9; Ecc 7:10; Ecc 7:10; Ecc 7:11; Ecc 7:11
NET Notes: Ecc 7:1 There are two ways to understand this proverb: (1) Happy times (characterized by celebration and “fragrant perfume”) teach us less than ha...

NET Notes: Ecc 7:2 The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.


NET Notes: Ecc 7:4 The expression the house of merrymaking refers to a banquet where those who attend engage in self-indulgent feasting and riotous drinking.


NET Notes: Ecc 7:6 It is difficult to determine whether the Hebrew term הֶבֶל (hevel) means “fleeting” or “useless”...

NET Notes: Ecc 7:7 Or “and a bribe drives a person mad.” The noun לֵב (lev, “heart”) may be taken as a synecdoche of part (i.e....




Geneva Bible: Ecc 7:1 A good name [is] better than precious ointment; and the day of ( b ) death than the day of one's birth.
( b ) He speaks thus after the judgment of th...

Geneva Bible: Ecc 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 [i...

Geneva Bible: Ecc 7:6 For as the crackling of ( d ) thorns under a pot, so [is] the laughter of the fool: this also [is] vanity.
( d ) Which crackle for a while and profit...

Geneva Bible: Ecc 7:7 Surely oppression maketh a wise man ( e ) mad; and a gift destroyeth the heart.
( e ) A man that is esteemed wise, when he falls to oppression, becom...

Geneva Bible: Ecc 7:8 Better [is] the ( f ) end of a thing than its beginning: [and] the patient in spirit [is] better than the proud in spirit.
( f ) He notes their light...

Geneva Bible: Ecc 7:10 Say not thou, What is [the cause] that the former days were better than these? for thou dost not enquire ( g ) wisely concerning this.
( g ) Murmur n...

Geneva Bible: Ecc 7:11 Wisdom [is] good with an ( h ) inheritance: and [by it there is] profit to them that see the sun.
( h ) He answers to them who do not value wisdom un...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Ecc 7:1-29
TSK Synopsis: Ecc 7:1-29 - --1 Remedies against vanity are, a good name;2 mortification;7 patience;11 wisdom.23 The difficulty of wisdom.
Maclaren -> Ecc 7:8
Maclaren: Ecc 7:8 - --Finis Coronat Opus
"Better is the end of a thing than the beginning.'--Eccles. 7:8.
This Book of Ecclesiastes is the record of a quest after the chie...
MHCC: Ecc 7:1-6 - --Reputation for piety and honesty is more desirable than all the wealth and pleasure in this world. It will do more good to go to a funeral than to a f...

MHCC: Ecc 7:7-10 - --The event of our trials and difficulties is often better than at first we thought. Surely it is better to be patient in spirit, than to be proud and h...

MHCC: Ecc 7:11-22 - --Wisdom is as good as an inheritance, yea better. It shelters from the storms and scorching heat of trouble. Wealth will not lengthen out the natural l...
Matthew Henry: Ecc 7:1-6 - -- In these verses Solomon lays down some great truths which seem paradoxes to the unthinking part, that is, the far greatest part, of mankind. I. That...

Matthew Henry: Ecc 7:7-10 - -- Solomon had often complained before of the oppressions which he saw under the sun, which gave occasion for many melancholy speculations and were...

Matthew Henry: Ecc 7:11-22 - -- Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the van...
Keil-Delitzsch: Ecc 7:1 - --
"Better is a name than precious ointment; and better is the day of death than the day when one is born."Like ר××” and ×™×¨× , so ï¬ª× and ï¬...

Keil-Delitzsch: Ecc 7:2 - --
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...

Keil-Delitzsch: Ecc 7:3-4 - --
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 i...

Keil-Delitzsch: Ecc 7:5-6 - --
A fourth proverb of that which is better ( מן טוב ) presents, like the third, the fools and the wise over against each other: "Better to hear ...

Keil-Delitzsch: Ecc 7:7 - --
Without further trying to explain the mystery of the ×›×™ , we translate this verse: "... For oppression maketh wise men mad, and corruption destro...

Keil-Delitzsch: Ecc 7:8 - --
There now follows a fourth, or, taking into account the mutilated one, a fifth proverb of that which is better: "Better the end of a thing than its ...

Keil-Delitzsch: Ecc 7:9 - --
In this verse the author warns against this pride which, when everything does not go according to its mind, falls into passionate excitement, and th...

Keil-Delitzsch: Ecc 7:10 - --
"Say not: How comes it that the former times were better than these now? for thou dost not, from wisdom, ask after this."Cf. these lines from Horace...

Keil-Delitzsch: Ecc 7:11-12 - --
Externally connecting itself with "from wisdom,"there now follows another proverb, which declares that wisdom along with an inheritance is good, but...
Constable: Ecc 6:10--11:7 - --III. THE LIMITATIONS OF WISDOM 6:10--11:6
Clues in the text indicate the value and purpose of 6:10-11:6. The phr...

Constable: Ecc 7:1--8:17 - --B. God's Inscrutable Plan chs. 7-8
Solomon proceeded in this section to focus on the plan of God, His de...
