TRV
Translation
King James Version
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.
Complete Jewish Bible
Better to go to a house of mourning than to go to a house of feasting, for all are destined to be mourned; the living should lay this to heart.
Berean Standard Bible
It is better to enter a house of mourning than a house of feasting, since death is the end of every man, and the living should take this to heart.
American Standard Version
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.
World English Bible Messianic
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 should take this to heart.
Geneva Bible (1599)
For who knoweth what is good for man in the life and in the nomber of the dayes of the life of his vanitie, seeing he maketh them as a shadowe? For who can shewe vnto man what shall be after him vnder the sunne?
Young's Literal Translation
Better to go unto a house of mourning, Than to go unto a house of banqueting, For that is the end of all men, And the living layeth it unto his heart.
See also
In the KJVVerse 17,432 of 31,102
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Commentary on Ecclesiastes 7 verses 1–6
1 ¶ A good name is better than precious ointment; and the day of death than the day of one's birth.
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.
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.
I. II. Main points1. 2. Sub-points
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 the honour of virtue is really more valuable and desirable than all the wealth and pleasure in this world (Ecc 7:1): A good name is before good ointment (so it may be read); it is preferable to it, and will be rather chosen by all that are wise. Good ointment is here put for all the profits of the earth (among the products of which oil was reckoned one of the most valuable), for all the delights of sense (for ointment and perfume which rejoice the heart, and it is called the oil of gladness), nay, and for the highest titles of honour with which men are dignified, for kings are anointed. A good name is better than all riches (Pro 21:1), that is, a name for wisdom and goodness with those that are wise and good - the memory of the just; this is a good that will bring a more grateful pleasure to the mind, will give a man a larger opportunity of usefulness, and will go further, and last longer, than the most precious box of ointment; for Christ paid Mary for her ointment with a good name, a name in the gospels (Mat 26:13), and we are sure he always pays with advantage.
II. That, all things considered, our going out of the world is a great kindness to us than our coming into the world was: The day of death is preferable to the birthday; though, as to others, there was joy when a child was born into the world, and where there is death there is lamentation, yet, as to ourselves, if we have lived so as to merit a good name, the day of our death, which will put a period to our cares, and toils, and sorrows, and remove us to rest, and joy, and eternal satisfaction, is better than the day of our birth, which ushered us into a world of so much sin and trouble, vanity and vexation. We were born to uncertainty, but a good man does not die at uncertainty. The day of our birth clogged our souls with the burden of the flesh, but the day of our death will set them at liberty from that burden.
III. That it will do us more good to go to a funeral than to go to a festival (Ecc 7:2): It is better to go to the house of mourning, and there weep with those that weep, than to go to the house of feasting, to a wedding, or a wake, there to rejoice with those that do rejoice. It will do us more good, and make better impressions upon us. We may lawfully go to both, as there is occasion. Our Saviour both feasted at the wedding of his friend in Cana and wept at the grave of his friend in Bethany; and we may possibly glorify God, and do good, and get good, in the house of feasting; but, considering how apt we are to be vain and frothy, proud and secure, and indulgent of the flesh, it is better for us to go to the house of mourning, not to see the pomp of the funeral, but to share in the sorrow of it, and to learn good lessons, both from the dead, who is going thence to his long home, and from the mourners, who go about the streets.
1.The uses to be gathered from the house of mourning are, (1.) By way of information: That is the end of all men. It is the end of man as to this world, a final period to his state here; he shall return no more to his house. It is the end of all men; all have sinned and therefore death passes upon all. We must thus be left by our friends, as the mourners are, and thus leave, as the dead do. What is the lot of others will be ours; the cup is going round, and it will come to our turn to pledge it shortly. (2.) By way of admonition: The living will lay it to his heart. Will they? It were well if they would. Those that are spiritually alive will lay it to heart, and, as for all the survivors, one would think they should; it is their own fault if they do not, for nothing is more easy and natural than by the death of others to be put in mind of our own. Some perhaps will lay that to heart, and consider their latter end, who would not lay a good sermon to heart.
2.For the further proof of this (Ecc 7:4) he makes it the character, (1.) Of a wise man that his heart is in the house of mourning; he is much conversant with mournful subjects, and this is both an evidence and a furtherance of his wisdom. The house of mourning is the wise man's school, where he has learned many a good lesson, and there, where he is serious, he is in his element. When he is in the house of mourning his heart is there to improve the spectacles of mortality that are presented to him; nay, when he is in the house of feasting, his heart is in the house of mourning, by way of sympathy with those that are in sorrow. (2.) It is the character of a fool that his heart is in the house of mirth; his heart is all upon it to be merry and jovial; his whole delight is in sport and gaiety, in merry stories, merry songs, and merry company, merry days and merry nights. If he be at any time in the house of mourning, he is under a restraint; his heart at the same time is in the house of mirth; this is his folly, and helps to make him more and more foolish.
IV. That gravity and seriousness better become us, and are better for us, than mirth and jollity, Ecc 7:3. The common proverb says, "An ounce of mirth is worth a pound of sorrow;" but the preacher teaches us a contrary lesson: Sorrow is better than laughter, more agreeable to our present state, where we are daily sinning and suffering ourselves, more or less, and daily seeing the sins and sufferings of others. While we are in a vale of tears, we should conform to the temper of the climate. It is also more for our advantage; for, by the sadness that appears in the countenance, the heart is often made better. Note, 1. That is best for us which is best for our souls, by which the heart is made better, though it be unpleasing to sense. 2. Sadness is often a happy means of seriousness, and that affliction which is impairing to the health, estate, and family, may be improving to the mind, and make such impressions upon that as may alter its temper very much for the better, may make it humble and meek, loose from the world, penitent for sin, and careful of duty. Vexatio dat intellectum - Vexation sharpens the intellect. Periissem nisi periissem - I should have perished if I had not been made wretched. It will follow, on the contrary, that by the mirth and frolicsomeness of the countenance the heart is made worse, more vain, carnal, sensual, and secure, more in love with the world and more estranged from God and spiritual things (Job 21:12, Job 21:14), till it become utterly unconcerned in the afflictions of Joseph, as those Amo 6:5, Amo 6:6, and the king and Haman, Est 3:15.
V. That it is much better for us to have our corruptions mortified by the rebuke of the wise than to have them gratified by the song of fools, Ecc 7:5. Many that would be very well pleased to hear the information of the wise, and much more to have their commendations and consolations, yet do not care for hearing their rebukes, that is, care not for being told of their faults, though ever so wisely; but therein they are no friends to themselves, for reproofs of instruction are the way of life (Pro 6:23), and, though they be not so pleasant as the song of fools, they are more wholesome. To hear, not only with patience, but with pleasure, the rebuke of the wise, is a sign and means of wisdom; but to be fond of the song of fools is a sign that the mind is vain and is the way to make it more so. And what an absurd thing is it for a man to dote so much upon such a transient pleasure as the laughter of a fool is, which may fitly be compared to the burning of thorns under a pot, which makes a great noise and a great blaze, for a little while, but is gone presently, scatters its ashes, and contributes scarcely any thing to the production of a boiling heat, for that requires a constant fire! The laughter of a fool is noisy and flashy, and is not an instance of true joy. This is also vanity; it deceives men to their destruction, for the end of that mirth is heaviness. Our blessed Saviour has read us our doom: Blessed are you that weep now, for you shall laugh; woe to you that laugh now, for you shall mourn and weep, Luk 6:21, Luk 6:25.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Ambrose of MilanAD 397
FLIGHT FROM THE WORLD 1:3
If anyone wants to ascend, let him seek not the joys of the world or the pleasant things or the delights but whatever is filled with pain and weeping; for it is better to go into a house of sorrow than into a house of rejoicing. Indeed, Adam would not have come down from paradise unless he had been beguiled by pleasure.
Didymus the BlindAD 398
COMMENTARY ON ECCLESIASTES 197:19-198:22
Where there is mourning, there is no moral superficiality. Happiness and laughter are avoided; the calamity prohibits it. Sometimes we refrain from appearing happy out of regard for those who mourn and for those who experience harm. In the house of feasting, however, the opposite happens: Dances and songs bring reproof, since they indicate a disorderly life.…The “house,” however, signifies a condition or an attitude, not a location.… The one who goes to the house of mourning knows that everyone dies in the end. Once he knows that he has to die, he will not think about and dedicate his effort to owning something, if it is a possession that is lost in death such as wealth, reputation and honor.…
One can understand “the living” in the following way: one who lives according to God’s will. Those people were Abraham and his descendents.
Evagrius PonticusAD 399
SCHOLIA ON ECCLESIASTES 55:7.2
The final end of human beings is a state of blessedness. If the Lord in the Gospel calls those who mourn “blessed”—“Blessed are those who mourn, for they shall be comforted”—then Solomon quite rightly calls mourning the end of every human being, because those who live in that state of mourning are filled with an abundance of spiritual blessings.
John ChrysostomAD 407
HOMILIES ON THE ACTS OF THE APOSTLES 16
“It is better,” we read, “to go into the house of mourning than into the house of laughter.” But, likely enough, you do not like the saying and want to evade it. Let us however see what sort of man Adam was in paradise, and what he was afterwards; what sort of man Cain was before, and what he was afterwards.
JeromeAD 420
Commentary on Ecclesiastes
"A good name is better than precious
ointment; and the day of death than the day of one's birth. "Consider, he says, man, your short days since you will
cease to be quickly when your body gives out; fast longer, so that however
perfume delights your nostrils with its smell, in the same way posterity will
delight in all things to your name.
Symmachus interpreted this very clearly, saying, "a good name is
better than a perfume that smells pleasant". We must remember that it is the custom of the
Hebrews to call good perfume 'oil'. He
also says, "and the day of death
than the day of one's birth", this shows that it is better to die, and
no longer be troubled, or be in an unsteady condition of life, than sustain all
these things while being born into the world.
For in our death we know what we have been like, but when we are born we
cannot know what we will be like or do in life.
Since birth is also linked to the freedom of the spirit in the body, it
abolishes moral customs.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ecclesiastes 7:2 delivers a profound, counter-intuitive piece of wisdom: it is more advantageous to attend a house of mourning than a house of feasting. This assertion is rooted in the inescapable reality that death is the universal end for all humanity. The solemn contemplation of mortality in a setting of sorrow compels the living to seriously consider their own finite existence, re-evaluate their priorities, and gain a deeper, more enduring wisdom than that offered by transient pleasures or distractions.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 7:2 masterfully employs several literary devices to convey its profound and challenging message. The most prominent is Antithesis or Contrast, which is immediately evident in the direct opposition set between the "house of mourning" and the "house of feasting." This stark juxtaposition highlights the differing impacts of these two experiences on human understanding and wisdom. The verse also presents a striking Paradox, asserting that an experience typically associated with sorrow (mourning) is superior to one associated with joy (feasting) in terms of gaining wisdom. This counter-intuitive statement challenges conventional human thinking and forces the reader to consider a deeper, often uncomfortable, truth about life's priorities. Furthermore, the verse functions as a Proverb or Didactic Statement, offering a concise, memorable piece of practical wisdom intended to instruct and guide human behavior and perspective. Finally, the phrase "the living will lay it to his heart" implies a form of Metonymy, where "heart" stands for the entire inner being—intellect, will, and emotion—underscoring the comprehensive and transformative nature of the reflection urged by the Preacher.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 7:2 offers a stark and necessary reminder of human mortality, a foundational theme woven throughout biblical theology. It challenges the inherent human tendency to avoid uncomfortable truths, especially the reality of death, and instead encourages a sober, intentional engagement with our finite existence. This perspective is not morbid but profoundly practical and spiritually enriching, serving as a powerful catalyst for genuine wisdom. By confronting the "end of all men," the living are called to reorient their lives, recognizing the transient nature of earthly pursuits and the ultimate accountability before God. This wisdom literature perspective aligns perfectly with the broader biblical emphasis on living intentionally and discerning what truly matters in light of eternity, urging us to seek a divine perspective on our fleeting days rather than being consumed by temporal pleasures or the pursuit of vanity.
REFLECTION AND APPLICATION
In a world that often champions the relentless pursuit of pleasure, endless distraction, and the avoidance of any form of pain or discomfort, Ecclesiastes 7:2 stands as a radical, counter-cultural statement. It challenges us to deliberately embrace moments of solemn reflection, recognizing that true wisdom often emerges not from fleeting joys but from confronting the uncomfortable realities of life, particularly our own mortality. This verse encourages us to shift our focus from superficial gains and temporary delights to a deeper, more profound engagement with what truly lasts and holds eternal significance. By meditating on the certainty of death, we are profoundly called to live with greater intentionality, to prioritize our relationship with God, to cultivate godly character, and to invest our time and resources in that which has eternal value. It is a profound call to humility, reminding us that all human achievements, earthly possessions, and temporal pleasures are ultimately temporary, and that our ultimate purpose transcends the "under the sun" pursuits. This sobering yet liberating truth should motivate us to live each day with a heightened sense of urgency and divine purpose, seeking to glorify God in all things rather than living aimlessly or pursuing empty, unsatisfying pleasures.
Questions for Reflection
FAQ
Does this verse mean that joy and celebration are inherently bad or that we should avoid them?
Answer: No, Ecclesiastes 7:2 does not advocate for a life devoid of joy or the avoidance of celebration. The book of Ecclesiastes itself, through Qoheleth, acknowledges the goodness of enjoying life's simple pleasures as gifts from God (e.g., Ecclesiastes 2:24 and Ecclesiastes 3:12-13). Instead, this verse highlights a specific, profound benefit derived from confronting mortality. It suggests that while feasting offers temporary delight and camaraderie, the house of mourning provides a unique and unparalleled opportunity for deep introspection, spiritual growth, and the cultivation of wisdom that leads to a more meaningful and purposeful life. It's about discerning which experience offers greater long-term spiritual and existential profit, not about condemning joy or pleasure outright.
What does it mean for "the living to lay it to his heart"?
Answer: The phrase "lay it to his heart" (Hebrew: yasim el-libbo) signifies a profound act of internalization, contemplation, and personal appropriation. In biblical thought, the "heart" (Hebrew: lev) is not merely the seat of emotions but the very center of one's intellect, will, and conscience—the core of one's being. Therefore, to "lay it to his heart" means to take the reality of death and human finitude deeply to mind, to ponder it seriously, to allow it to penetrate one's understanding, and to let it profoundly shape one's decisions, values, priorities, and overall life direction. It implies a transformative process where the awareness of mortality leads to a fundamental re-evaluation of priorities and a more intentional, sober, and purposeful way of living, rather than simply acknowledging death as an abstract or distant concept.
CHRIST-CENTERED FULFILLMENT
While Ecclesiastes 7:2 powerfully confronts the universal reality of death and the wisdom gained from its contemplation, its ultimate fulfillment and profound transformation are found preeminently in Jesus Christ. The "house of mourning" remains a place of sorrow and grief, but for the believer in Christ, it is no longer a place of hopeless despair. Jesus Christ Himself entered the house of mourning, demonstrating profound empathy by weeping with those who grieved (see John 11:35), and then dramatically demonstrated His divine authority over death by raising Lazarus from the grave (see John 11:43-44). The "end of all men" is indeed still physical death, but for those who are "in Christ," it is not the final end of existence. Rather, it is transformed into a transition to eternal life, a sleep from which they will awaken in glorious resurrection (see 1 Corinthians 15:20-22). The wisdom gained from contemplating mortality in Ecclesiastes finds its perfect answer and ultimate hope in the gospel: the awareness of our finite lives and the certainty of death drives us not to despair, but to the infinite God, who, in Christ, offers complete forgiveness of sins, reconciliation, and the glorious promise of a new heaven and a new earth where death will be no more, and every tear will be wiped away (see Revelation 21:4). Thus, the Christian's reflection on death, prompted by the "house of mourning," leads not to a morbid outlook, but to a vibrant, living hope and a deeper commitment to living purposefully for the One who is Himself "the resurrection and the life" (see John 11:25).