1 A good name is better than fine perfume; and the day of death better 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 should take this to heart.
3 Sorrow is better than laughter; for by the sadness of the face the heart is made good.
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.
7 Surely extortion makes the wise man foolish; and a bribe destroys the understanding.
8 Better is the end of a thing than its beginning. The patient in spirit is better than the proud in spirit.
9 Don’t be hasty in your spirit to be angry, for anger rests in the bosom of fools.
10 Don’t say, “Why were the former days better than these?” For you do not ask wisely about this.
11 Wisdom is as good as an inheritance. Yes, it is more excellent for those who see the sun.
12 For wisdom is a defense, even as money is a defense; but the excellency of knowledge is that wisdom preserves the life of him who has it.
13 Consider the work of God, for who can make that straight which he has made crooked?
14 In the day of prosperity be joyful, and in the day of adversity consider; yes, God has made the one side by side with the other, to the end that man should not find out anything after him.
15 All this I have seen in my days of vanity: there is a righteous man who perishes in his righteousness, and there is a wicked man who lives long in his evildoing.
16 Don’t be overly righteous, neither make yourself overly wise. Why should you destroy yourself?
17 Don’t be too wicked, neither be foolish. Why should you die before your time?
18 It is good that you should take hold of this. Yes, also don’t withdraw your hand from that; for he who fears God will come out of them all.
19 Wisdom is a strength to the wise man more than ten rulers who are in a city.
20 Surely there is not a righteous man on earth who does good and doesn’t sin.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Gregory Thaumaturgusc. 213–270Early church, EastA Metaphrase of the Book of Ecclesiastes · on Ecclesiastes 7:1–2Moreover, a good name is more pleasant to the mind than oil to the body; and the end of life is better than the birth, and to mourn is more desirable than to revel, and to be with the sorrowing is better than to be with the drunken. For this is the fact, that he who comes to the end of life has no further care about aught around him.
Moreover, a good name is more pleasant to the mind than oil to the body; and the end of life is better than the birth, and to mourn is more desirable than to revel, and to be with the sorrowing is better than to be with the drunken. For this is the fact, that he who comes to the end of life has no further care about aught around him.
Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes, Metaphrase, chapter 7; translated by S. D. F. Salmond in the Ante-Nicene Fathers, vol. 6 (New York, 1886); the text of the Christian Classics Ethereal Library. The edition
Gregory “the Wonder-worker”, bishop of Neocaesarea in Pontus and a pupil of Origen. His Metaphrase retells Ecclesiastes in plain prose, as a teacher would read it to a beginner.
Gregory Thaumaturgusc. 213–270Early church, EastA Metaphrase of the Book of Ecclesiastes · on Ecclesiastes 7:15–20And in the former days of my vanity I considered all things, and saw a righteous man continuing in his righteousness, and ceasing not from it until death, but even suffering injury by reason thereof, and a wicked man perishing with his wickedness. Moreover, it is proper that the righteous man should not seem to be so overmuch, nor exceedingly and above measure wise, that he may not, as in making some slip, seem to sin many times over. And be not thou audacious and precipitate, lest an untimely death surprise thee. It is the greatest of all good to take hold of God, and by abiding in Him to sin in nothing. … But he who in the fear of God submits himself, escapes all that is contrary. Wisdom availeth more in the way of help than a band of the most powerful men in a city, and it often also pardons righteously those who fail in duty. For there is not one that stumbleth not.
And in the former days of my vanity I considered all things, and saw a righteous man continuing in his righteousness, and ceasing not from it until death, but even suffering injury by reason thereof, and a wicked man perishing with his wickedness. Moreover, it is proper that the righteous man should not seem to be so overmuch, nor exceedingly and above measure wise, that he may not, as in making some slip, seem to sin many times over. And be not thou audacious and precipitate, lest an untimely death surprise thee. It is the greatest of all good to take hold of God, and by abiding in Him to sin in nothing. … But he who in the fear of God submits himself, escapes all that is contrary. Wisdom availeth more in the way of help than a band of the most powerful men in a city, and it often also pardons righteously those who fail in duty. For there is not one that stumbleth not.
Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes, Metaphrase, chapter 7; translated by S. D. F. Salmond in the Ante-Nicene Fathers, vol. 6 (New York, 1886); the text of the Christian Classics Ethereal Library. The edition
Gregory “the Wonder-worker”, bishop of Neocaesarea in Pontus and a pupil of Origen. His Metaphrase retells Ecclesiastes in plain prose, as a teacher would read it to a beginner.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ecclesiastes 7:1A 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 … 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.
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 … 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.
Matthew Henry, Commentary on the Whole Bible, on 7:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ecclesiastes 7:14In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity … Both come from the hand of God … In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. … In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration … We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions.
In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity … Both come from the hand of God … In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. … In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration … We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions.
Matthew Henry, Commentary on the Whole Bible, on 7:11–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ecclesiastes 7:10This 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 … 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
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 … 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
John Gill, An Exposition of the Old and New Testament, on 7:10; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Ecclesiastes 7:16–17Be not - This verse and the next have a manifest reference to ver.15, being two inferences drawn from the two clauses of the observation. Solomon here speaks in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And the next verse contains an antidote to this suggestion; yea, rather saith he, be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.
Be not - This verse and the next have a manifest reference to ver.15, being two inferences drawn from the two clauses of the observation. Solomon here speaks in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And the next verse contains an antidote to this suggestion; yea, rather saith he, be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.
John Wesley, Explanatory Notes upon the Old Testament, on 7:16–17; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ecclesiastes 7:1The author gives the dark reverse to this bright side of the distich: the day of death better than the day in which one (a man), or he (the man), is born … It is the same lamentation as at Ecc 4:2., which sounds less strange from the mouth of a Greek than from that of an Israelite; a Thracian tribe, the Trausi, actually celebrated their birthdays as days of sadness, and the day of death as a day of rejoicing … Among the people of the Old Covenant this was not possible; also a saying such as Ecc 7:1 is not in the spirit of the O.T. revelation of religion; yet it is significant that it was possible … within it, without apostasy from it; within the N.T. revelation of religion, except in such references as Mat 26:24, it is absolutely impossible without apostasy from it, or without rejection of its fundamental meaning.
The author gives the dark reverse to this bright side of the distich: the day of death better than the day in which one (a man), or he (the man), is born … It is the same lamentation as at Ecc 4:2., which sounds less strange from the mouth of a Greek than from that of an Israelite; a Thracian tribe, the Trausi, actually celebrated their birthdays as days of sadness, and the day of death as a day of rejoicing … Among the people of the Old Covenant this was not possible; also a saying such as Ecc 7:1 is not in the spirit of the O.T. revelation of religion; yet it is significant that it was possible … within it, without apostasy from it; within the N.T. revelation of religion, except in such references as Mat 26:24, it is absolutely impossible without apostasy from it, or without rejection of its fundamental meaning.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 7:1; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Ecclesiastes 7
Ecclesiastes 7:1–20, World English Bible
Ecclesiastes 7 in the Bible · Told in the Story: Chapter 20, The Preacher
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Gregory Thaumaturgusc. 213–270Early church, EastA Metaphrase of the Book of Ecclesiastes · on Ecclesiastes 7:1–2Moreover, a good name is more pleasant to the mind than oil to the body; and the end of life is better than the birth, and to mourn is more desirable than to revel, and to be with the sorrowing is better than to be with the drunken. For this is the fact, that he who comes to the end of life has no further care about aught around him.
Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes, Metaphrase, chapter 7; translated by S. D. F. Salmond in the Ante-Nicene Fathers, vol. 6 (New York, 1886); the text of the Christian Classics Ethereal Library. The edition
Gregory “the Wonder-worker”, bishop of Neocaesarea in Pontus and a pupil of Origen. His Metaphrase retells Ecclesiastes in plain prose, as a teacher would read it to a beginner.
Gregory Thaumaturgusc. 213–270Early church, EastA Metaphrase of the Book of Ecclesiastes · on Ecclesiastes 7:15–20And in the former days of my vanity I considered all things, and saw a righteous man continuing in his righteousness, and ceasing not from it until death, but even suffering injury by reason thereof, and a wicked man perishing with his wickedness. Moreover, it is proper that the righteous man should not seem to be so overmuch, nor exceedingly and above measure wise, that he may not, as in making some slip, seem to sin many times over. And be not thou audacious and precipitate, lest an untimely death surprise thee. It is the greatest of all good to take hold of God, and by abiding in Him to sin in nothing. … But he who in the fear of God submits himself, escapes all that is contrary. Wisdom availeth more in the way of help than a band of the most powerful men in a city, and it often also pardons righteously those who fail in duty. For there is not one that stumbleth not.
Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes, Metaphrase, chapter 7; translated by S. D. F. Salmond in the Ante-Nicene Fathers, vol. 6 (New York, 1886); the text of the Christian Classics Ethereal Library. The edition
Gregory “the Wonder-worker”, bishop of Neocaesarea in Pontus and a pupil of Origen. His Metaphrase retells Ecclesiastes in plain prose, as a teacher would read it to a beginner.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ecclesiastes 7:1A 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 … 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.
Matthew Henry, Commentary on the Whole Bible, on 7:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ecclesiastes 7:14In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity … Both come from the hand of God … In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. … In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration … We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions.
Matthew Henry, Commentary on the Whole Bible, on 7:11–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ecclesiastes 7:10This 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 … 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
John Gill, An Exposition of the Old and New Testament, on 7:10; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Ecclesiastes 7:16–17Be not - This verse and the next have a manifest reference to ver.15, being two inferences drawn from the two clauses of the observation. Solomon here speaks in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And the next verse contains an antidote to this suggestion; yea, rather saith he, be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.
John Wesley, Explanatory Notes upon the Old Testament, on 7:16–17; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ecclesiastes 7:1The author gives the dark reverse to this bright side of the distich: the day of death better than the day in which one (a man), or he (the man), is born … It is the same lamentation as at Ecc 4:2., which sounds less strange from the mouth of a Greek than from that of an Israelite; a Thracian tribe, the Trausi, actually celebrated their birthdays as days of sadness, and the day of death as a day of rejoicing … Among the people of the Old Covenant this was not possible; also a saying such as Ecc 7:1 is not in the spirit of the O.T. revelation of religion; yet it is significant that it was possible … within it, without apostasy from it; within the N.T. revelation of religion, except in such references as Mat 26:24, it is absolutely impossible without apostasy from it, or without rejection of its fundamental meaning.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 7:1; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.