Eclesiastes 7

ARC · Chapter 7/12

1Melhor é a boa fama do que o melhor unguento, e o dia da morte do que o dia do nascimento d'alguem.

2Melhor é ir á casa do luto do que ir á casa do banquete, porque n'ella é o fim de todos os homens; e os vivos o applicam ao seu coração.

3Melhor é o nojo do que o riso, porque com a tristeza do rosto se encommenda o coração.

4O coração dos sabios está na casa do luto, mas o coração dos tolos na casa da alegria.

5Melhor é ouvir a reprehensão do sabio, do que ouvir alguem a canção do tolo.

6Porque qual o ruido dos espinhos debaixo d'uma panella, tal é o riso do tolo: tambem isto é vaidade.

7Verdadeiramente que a oppressão faria endoidecer até ao sabio, e a peita corrompe o coração.

8Melhor é o fim das coisas do que o principio d'ellas: melhor é o longanimo do que o altivo de coração.

9Não te apresses no teu espirito a irar-te, porque a ira repousa no seio dos tolos.

10Nunca digas: Porque foram os dias passados melhores do que estes? porque nunca com sabedoria isto perguntarias.

11Tão boa é a sabedoria como a herança, e d'ella os que vêem o sol tiram proveito.

12Porque a sabedoria serve de sombra, como de sombra serve o dinheiro; mas a excellencia do conhecimento é que a sabedoria dá vida ao seu possuidor.

13Attenta para a obra de Deus; porque quem poderá endireitar o que elle fez torto?

14No dia da prosperidade goza do bem, mas no dia da adversidade considera; porque tambem Deus fez a este em opposição áquelle, para que o homem nada ache do que haverá depois d'elle.

15Tudo isto vi nos dias da minha vaidade: ha um justo que perece na sua justiça, e ha um impio que prolonga os seus dias na sua maldade.

16Não sejas demasiadamente justo, nem demasiadamente sabio: para que te destruirias a ti mesmo?

17Não sejas demasiadamente impio, nem sejas demasiadamente louco: para que morrerias fóra de teu tempo?

18Bom é que retenhas isto, e tambem d'isto não retires a tua mão; porque quem teme a Deus escapa de tudo isto.

19A sabedoria fortalece ao sabio, mais do que dez governadores que haja na cidade.

20Na verdade que não ha homem justo sobre a terra, que faça bem, e nunca peque.

21Tão pouco appliques o teu coração a todas as palavras que se disserem, para que não venhas a ouvir que o teu servo te amaldiçoa.

22Porque o teu coração tambem já confessou muitas vezes que tambem tu amaldiçoaste a outros.

23Tudo isto inquiri com sabedoria; e disse: Sabedoria adquirirei; mas ella ainda estava longe de mim.

24Longe está o que foi; e o profundissimo quem o achará?

25Eu virei o meu coração para saber, e inquirir, e buscar a sabedoria e a razão, e para saber a impiedade da estulticia e a doidice dos desvarios.

26E eu achei uma coisa mais amarga do que a morte, a mulher cujo coração são redes e laços, e as suas mãos ataduras: quem fôr bom diante de Deus escapará d'ella, mas o peccador virá a ser preso por ella.

27Vedes aqui, isto achei, diz o prégador, conferindo uma coisa com a outra para assim achar a razão d'ellas;

28A qual ainda busca a minha alma, porém ainda não a achei; um homem entre mil achei eu, mas uma mulher entre todas estas não achei.

29Vedes aqui, que isto tão sómente achei: que Deus fez ao homem recto, porém elles buscaram muitas invenções.

📖 Chapter study

Summary

The preacher offers a series of comparative proverbs, teaching that a good name is better than fine perfume, and that mourning teaches more than feasting. He recommends balance, avoiding both excessive self-righteousness and wickedness.

Explanation

This chapter shifts from a philosophical tone to a style closer to Proverbs, with practical sayings about how to live wisely. The idea that "the house of mourning" teaches more than "the house of feasting" reflects the Hebrew wisdom that moments of reflection on mortality and suffering produce deeper character growth than moments of celebration. The advice not to be "overly righteous" does not encourage sin, but warns against self-destructive moral perfectionism and rigid legalism that ignores grace and human reality. Application for today: seeking balance and humility in the face of one's own failures is healthier than demanding perfection from oneself or others.

Fun facts

  • Verse 20 ("there is not a just man upon earth, that doeth good, and sinneth not") is quoted by Paul in Romans 3:10-12 as part of his argument for the universality of human sin.
  • The observation "one man among a thousand have I found; but a woman among all those have I not found" (verse 28) is one of the most debated verses in the book; most modern commentators understand it as a hyperbole about the rarity of wisdom in general, reflecting the preacher's limited social sample, rather than a universal statement about women.

Verse-by-verse explanation

  1. Eclesiastes 7:1Comparing a good name to costly perfume plays on the similar sound of the two words in Hebrew — reputation, like a pleasant scent, is something that lingers in the memory of those who knew the person.
  2. Eclesiastes 7:2Saying that it is “better to go to the house of mourning than to go to the house of feasting” sounds strange at first, but the Preacher explains why: mourning reminds everyone of the end awaiting every life, and that reminder can teach more than a party can.
  3. Eclesiastes 7:3The idea that sorrow ‘makes the heart better’ is not praise for suffering itself, but for the kind of serious reflection a hard moment tends to provoke, unlike the easy distraction that laughter brings.
  4. Eclesiastes 7:4Choosing to spend time reflecting on death, rather than just seeking fun, is presented here as a sign of maturity, not of excessive sadness or morbid obsession.
  5. Eclesiastes 7:5Preferring honest criticism over empty praise is a common theme in ancient wisdom literature, also found in Proverbs: uncomfortable truth is worth more than pleasant flattery.
  6. Eclesiastes 7:6Thorns crackling under a pot make plenty of noise and light but burn out fast without sustaining the fire — a vivid comparison for the fool’s laughter, loud but with no lasting substance.
  7. Eclesiastes 7:7Mentioning bribery corrupting the heart even of a wise man shows that wisdom does not automatically protect against corruption when money or pressure are involved.
  8. Eclesiastes 7:8Judging things by their ending, not their beginning, is advice against hasty decisions based on first impressions or initial enthusiasm.
  9. Eclesiastes 7:9Saying that anger ‘rests in the bosom of fools’ suggests it settles in and stays there, unlike a passing, proportionate irritation — the problem is not feeling angry, but letting it take up residence.
  10. Eclesiastes 7:10Questioning the nostalgia of ‘things used to be better’ as unwise is an observation that sounds surprisingly current, applicable to any generation that idealizes the past.
  11. Eclesiastes 7:11Comparing wisdom to an inheritance suggests that both provide practical security in life, not just abstract or moral benefit.
  12. Eclesiastes 7:12Saying that both wisdom and money serve as a ‘defence’ acknowledges the practical value of wealth without dismissing it, but points out that wisdom alone offers something more: a fuller kind of life, not just material protection.
  13. Eclesiastes 7:13Accepting that certain ‘crooked’ things made by God cannot be straightened is an invitation to stop fighting limits that are simply part of reality, instead of forcing impossible control.
  14. Eclesiastes 7:14Placing prosperity and adversity side by side, both coming from God, avoids the simplistic notion that only good things come from Him — the goal is to keep human beings from being able to fully predict or control their own future.
  15. Eclesiastes 7:15Observing a righteous man dying young and a wicked man living long is one of the most uncomfortable contradictions the Preacher records, without trying to explain or justify why it happens.
  16. Eclesiastes 7:16The advice not to be “over much righteous” nor “over wise” is not an invitation to sin, but a warning against rigid perfectionism and intellectual pride, which the Preacher says can turn against the very person who holds them.
  17. Eclesiastes 7:17The warning against excessive wickedness sounds like plain practical sense: living recklessly or dangerously raises the real risk of an early death, apart from any moral judgment.
  18. Eclesiastes 7:18Recommending balance between the two previous warnings, neither too righteous nor too wicked, suggests that the fear of God works as a better practical guide than overly rigid rules in either direction.
  19. Eclesiastes 7:19Comparing the value of wisdom to that of ten rulers reinforces, in a very concrete way, the book’s repeated idea that it is worth more than accumulated political power.
  20. Eclesiastes 7:20The statement that there is no “just man upon earth, that doeth good, and sinneth not” directly acknowledges that no one is perfect, not even those most dedicated to doing right.
  21. Eclesiastes 7:21The practical advice not to pay attention to everything said nearby spares a person the wear of discovering every criticism or complaint made behind the scenes, even from a subordinate.
  22. Eclesiastes 7:22Recalling one’s own hypocrisy, having spoken ill of others before, serves as a direct argument for not taking every bad word heard about oneself too seriously.
  23. Eclesiastes 7:23Admitting that the wisdom he sought ‘was far’ from being reached, even after so much effort, shows the Preacher acknowledging the limits of his own investigation, not presenting final conclusions.
  24. Eclesiastes 7:24Describing wisdom as something ‘exceeding deep’ and hard to reach contrasts with the confidence shown at the start of chapter 1, where the Preacher boasted of having surpassed all the wise men before him.
  25. Eclesiastes 7:25Deliberately investigating both wisdom and folly, once again, shows the consistent method of the whole book: understanding both sides before drawing any conclusion.
  26. Eclesiastes 7:26This harsh description of a dangerous woman likely reflects a specific experience or observation by the author about betrayal or manipulation, not a general statement — the next verse shows he found neither man nor woman fully trustworthy.
  27. Eclesiastes 7:27Describing his own method as ‘counting one by one’ suggests a systematic, almost statistical investigation, not just loose impressions about human behavior.
  28. Eclesiastes 7:28This statement about not finding “a woman among a thousand” likely reflects the author’s own limited personal experience in his specific search, not a universal judgment about women’s worth in general.
  29. Eclesiastes 7:29Ending the chapter by blaming humanity’s ‘many inventions,’ not God’s original creation, for the world’s moral complications is a way of separating the human problem from the original divine intent.

Chapters

Our apps

Our apps →

Bible in Stories

The Bible told as a story, with audio and videos.

📱 Get the app

World in Stories

True stories of humanity that sound made up.

Feito! Pequenas Vitórias

A light daily routine for people who lose track of the day.