الجامعة ٧:٢

Still more in the spirit of the N.T. (cf. e.g., Luk 6:25) are these words of this singular book which stands on the border of both Testaments: "It is better to go into a house of mourning than to go into a house of carousal (drinking): for that is the end of every man; and the living layeth it to heart." A house is meant in which there is sorrow on account of a death; the lamentation continued for seven days (Sirach 22:10), and extended sometimes, as in the case of the death of Aaron and Moses, to thirty days; the later practice distinguished the lamentations (אנינוּת) for the dead till the time of burial, and the mournings for the dead (אבלוּת), which were divided into seven and twenty-three days of greater and lesser mourning; on the return from carrying away the corpse, there was a Trostmahl (a comforting repast), to which, according as it appears to an ancient custom, those who were to be partakers of it contributed (Jer 16:7; Hos 9:4; Job 4:17, funde vinum tuum et panem tuum super sepulchra justorum). (Note: Cf. Hamb. Real Encyc. fr Bibel u. Talmud (1870), article "Trauer.") This feast of sorrow the above proverb leaves out of view, although also in reference to it the contrast between the "house of carousal" and "house of mourning" remains, that in the latter the drinking must be in moderation, and not to drunkenness. (Note: Maimuni's Hilchoth Ebel, iv. 7, xiii. 8.) The going into the house of mourning is certainly thought of as a visit for the purpose of showing sympathy and of imparting consolation during the first seven days of mourning (Joh 11:31). (Note: Ibid. xiii. 2.) Thus to go into the house of sorrow, and to show one's sympathy with the mourners there, is better than to go into a house of drinking, where all is festivity and merriment; viz., because the…

Solomon had given many proofs and instances of the vanity of this world and the things of it; now, in this chapter, I. He recommends to us some good means proper to be used for the redress of these grievances and the arming of ourselves against the mischief we are in danger of from them, that we may make the best of the bad, as 1. Care of our reputation (Ecc 7:1). 2. Seriousness (Ecc 7:2-6). 3. Calmness of spirit (Ecc 7:7-10). 4. Prudence in the management of all our affairs (Ecc 7:11, Ecc 7:12). 5. Submission to the will of God in all events, accommodating ourselves to every condition (Ecc 7:13-15). 6. A conscientious avoiding of all dangerous extremes (Ecc 7:16-18). 7. Mildness and tenderness towards those that have been injurious to us (Ecc 7:19-22). In short, the best way to save ourselves from the vexation which the vanity of the world creates us is to keep our temper and to maintain a strict government of our passions. II. He laments his own iniquity, as that which was more vexatious than any of these vanities, that mystery of iniquity, the having of many wives, by which he was drawn away from God and his duty (Ecc 7:23-29).

7:2-6 Frivolous merry-making is foolish when wisdom demands sobriety about death (see also 2:12-13).