Ecclesiastes 8:15

Ecc 8:15 Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.

Ver. 15. Then I commended mirth.] A lawful lightsomeness and cheerfulness of heart, which maketh comforts to be much more comfortable, and troubles to be far less troublesome. Besides, acceptior est Deo grata laetitia quam diuturna quasi querula tristitia. {a} Cheerfulness is better pleasing to God than sourness and sullenness: this provokes him to anger, {Deu 28:47} as that which puts a man under the reign of continual unthankfulness - "Is any man merry? let him sing" {Jas 5:13} - makes him exceeding liable to temptations and perplexities, disableth him to make benefit of ordinances, indisposeth and unfitteth him for duties of active or passive obedience, takes off the wheels of the soul, and makes it as awkward as a limb out of joint, that can do nothing without deformity and pain.

Than to eat, and to drink, and to be merry.] Although it be the bread of sorrow that thou eatest, and the cup of affliction that thou drinkest, eat it, and drink it merrily. The Epicures held that a man might be cheerful amidst the most exquisite torments; (1.) In consideration of his honesty and fidelity, that he suffered for; (2.) In consideration of those pleasures and delights that formerly he had enjoyed, and now cheered up himself with the remembrance of. How much better may Christians do it in consideration of those unutterable joys and delights that they expect and hope for! Mendicato pane hic vivamus, &c., saith Luther. We may well be content, nay merry, though we should beg our bread here, to think that we shall one day feast with Abraham, Isaac, and Jacob in the kingdom of heaven.

{a} Bucholc.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ecc_8:15

Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry.

The benefits of wholesome recreation

Viewed by itself, and apart from its context and from the rest of the argument of the wise king, this sentiment might seem to partake very much of the spirit of the Epicureans, so strongly condemned by St. Paul--Let us eat and drink, for to-morrow we die: but when we come to look closely into it, we find that it would be a manifest perversion of the whole passage to apply it in any such Epicurean sense. The man to whom he refers, as the one who is encouraged to eat and to drink and to be merry, is not the idle drone whose whole life is spent in self-indulgence, or in the pursuit of pleasure; not the Dives who fares sumptuously every day while so many around have scarcely wherewithal to purchase the scanty meal--but he, whose whole attention has been hitherto absorbed in some toilsome and laborious pursuit; he who has, so to speak, been the slave of wealth, or ambition, or pleasure, or business--the seeker after worldly wisdom--or, in fine, the man so filled with anxiety and care about the objects of his desire, as to need this salutary warning how better to employ his days. Thus, if we might venture to paraphrase the passage, we should assume it to bear some such an import as the following:--Be not so wrapt up in the cares or concerns of this life, oh! ye foolish sons of men, as to forget the grand end and aim of your being. There are, indeed, many things well worthy of your attainment, but none of so solid and enduring a character as to justify your total absorption in the pursuit of them. Lose not the real enjoyment of life by devoting it thus unremittingly to any earthly end. While thus toiling to secure some fancied good, you are really allowing to escape those fleeting moments which should be devoted to some loftier purpose. Aim first and chiefly to attain the heavenly wisdom, for this alone will bring peace at the last. And then, with regard to all earthly schemes of happiness, let not your pursuit of the problematic future deprive you of the lawful enjoyment of present good, but having food and raiment be therewith content. Eat, drink and be merry. Cultivate a cheerful and a happy frame of mind, as opposed to that gloomy, over-anxious, ever-toiling disposition, which you now possess--as is the cold, cheerless mantle of night to the glow and warmth of the midday sun--for this calm and tranquil state shall abide with you, and give you enjoyment in the midst of your labour all the days of your life which God giveth you under the sun. And who does not perceive the consonance of this advice with the more plain and direct teaching of our Lord and His inspired apostles? Who does not recognize in this Old Testament warning the foreshadowing of those deep and wholesome truths which Christ announced in tits famous sermon from the Mount? Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? But rather seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. Who does not trace in the language of Solomon the workings of that same Spirit which inspired St. Paul to say, Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God--Rejoice in the Lord alway; and again I say, Rejoice? Not, then, in antagonism to the spirit of the New Testament, but in perfect accordance with it, does Solomon, in the words of my text, recommend the rational enjoyment of the good things of this life. In what, then, does rational enjoyment or recreation consist? I think we may safely answer this question by the obvious reply--In the moderate use of all the gifts of Gods good providence, and in the healthful cultivation of all these faculties the improvement of which can tend to His honour or glory. Under this head, then, as you will perceive, so far as bodily refection is concerned, we should include the temperate use of all healthful articles, whether of food or of drink. Not that which entereth into the mouth defileth a man. God makes no distinction either of meats or drinks, provided we use all lawfully, to the just refreshment and strengthening of the body, not to its undue pampering, or mere carnal gratification. And so, also, with regard to questions of bodily or mental recreation. Healthful exercise, whether for the body or mind, may allowably be included under the Preachers commendation of rational mirth. The Scriptures have net prescribed to us what species of mirth to select, nor what to avoid. They have evidently left it as a matter of conscience, to the feelings and experience of every Christian, to choose his own most appropriate mode of rejoicing, provided, as in the former case, that even allowable mirth be not carried beyond the limits of moderation, and degenerate into senseless hilarity. It is true that St. James exhorts, Is any merry? let him sing psalms: but this advice is more of the nature of a permission than a command; and it is clearly evident, that with very many the literal interpretation of this precept, if it be correctly translated, would be impracticable, seeing that they are altogether devoid of musical tendencies. This passage, then, so far from limiting, as it has been supposed to do, the exhibition of our cheerful tendencies to psalm-singing alone, seems to me to make quite for the opposite view, and would apparently sanction the employment of any musical agency, and, by a parity of reasoning, of any other equally harmless and humanizing source of amusement as a justifiable mode of exhibiting a mirthful spirit before the Lord. (F F. Statham, B. A.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

8:15 The Teacher’s conclusion is familiar (2:24-25; 3:12-13, 22; 5:18-20; 6:9). In spite of tragedies and hard labor, we can enjoy life and be happy. • In Hebrew, the word translated having fun means finding enjoyment in our daily activities, not pursuing pleasure or entertainment for its own sake.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Read Eccl. 3:22.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

no better thing, &c.--namely, for the "just" man, whose chief good is religion, not for the worldly.

abide--Hebrew, "adhere"; not for ever, but it is the only sure good to be enjoyed from earthly labors (equivalent to "of his labor the days of his life"). Still, the language resembles the skeptical precept (Co1 15:32), introduced only to be refuted; and "abide" is too strong language, perhaps, for a religious man to apply to "eating" and "mirth."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. Then I commended mirth] These are some more of the cavils of the infidel objector: "Since virtue is frequently under oppression, and vice triumphs in health, and rolls in wealth, I see plainly that we should not trouble ourselves about future things; and therefore should be governed by the maxim EDE, BIBE, LUDE. Post mortem nulla voluptas."

Eat, drink, and play,

While here you may;

For soon as death

Has stopp'd your breath,

Ye ne'er shall see a cheerful day.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) The writer returns to the sentiment expressed already (Ecc_2:24; Ecc_3:12; Ecc_3:22; Ecc_5:17).

Eat, and to drink, and to be merry.—The three words occur together 1Ki_4:20.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. Then I commended mirth] As before in chs. Ecc_2:14, Ecc_3:12; Ecc_3:22, Ecc_5:18, the Epicurean element of thought mingles with the higher fear of God, to which the seeker had just risen. There, at least, in regulated enjoyment, free from vices, and not without the fear of God which keeps men from them, there was something tangible, and it was better to make the best of that than to pine, with unsatisfied desires, after the impossible ideal of a perfectly righteous government in which there are no anomalies. For “of his labour” read in his labour.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then I commended mirth,.... Innocent mirth, a cheerfulness of spirit in whatsoever state condition men are; serenity and tranquillity of mind, thankfulness for what they have, and a free and comfortable use of it; this the wise man praised and recommended to good men, as being much better than to fret at the prosperity of the wicked, and the seemingly unequal distribution of things in this world, and because they had not so much of them: as others; who yet had reason to be thankful for what they had, and to lift up their heads and be cheerful, and rejoice in hope of the glory of God in another world. The Targum interprets it of the joy of the law;

because a man hath no better thing under the sun than to eat, and to drink, and to be merry; of earthly things there is nothing better than for a man freely and cheerfully, with moderation and thankfulness, to enjoy what God has given him; this is what had been observed before, Ecc 2:24; and is not the language of an epicure, or a carnal man, who observing that no difference is made between the righteous and the wicked, that it is as well or better with the wicked than the righteous, determines to give up himself to sensual lusts and pleasures; but it is the good and wholesome advice of the wise man, for men to be easy under every providence, satisfied with their present condition and circumstances, and be cheerful and pleasant, and not distress themselves about things they cannot alter;

for that shall abide with him of his labour the days of his life,

which God giveth him under the sun; man's present life is under the sun, and is continued as long as it pleases God; though it is but short, rather to be counted by days than years, and is a laborious one; and all that he gets by his labour, enjoyed by him, is to eat and drink cheerfully; and this he may expect to have and continue with him as long as he lives, even food and raiment, and with this he should be content.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Mirth - Better, Gladness, or “joy” (as in Ecc 2:10). The Hebrew word is applied not only to the pleasures arising from the physical senses, but also frequently to religious joy. The sentiment of this verse is a frequent conclusion of the writer’s personal experience (compare marginal references), and is unfairly charged with Epicureanism. The Preacher is careful to set forth pleasure as a gift from God, to be earned by labor, and received with thankfulness to the Giver, and to be accounted for to Him. His estimate of the pleasures of the senses is recorded in Ecc 7:2-6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

No good for a man, &c. Some commentators think the wise man here speaks in the person of the libertine, representing the objections of these men against divine Providence, and the inferences they draw from thence, which he takes care afterwards to refute. But it may also be said, that his meaning is to commend the moderate use of the goods of this world, preferably to the cares and solicitudes of worldlings, their attachment to vanity and curiosity, and presumptuously diving into the unsearchable ways of divine providence. (Challoner) (Chap. ii. 24., and iii. 12., and Ecclesiasticus xv.) (Calmet) --- Felicity is not attached to temporal prosperity, nor are the afflicted always miserable. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This he speaks, either,

1. In the person of a sensual man. Things being so, as was related, Ecc 8:14, it is best to give a man’s self up to eating and drinking, and all manner of carnal delights. Or,

2. In his own name and person. Upon these considerations I concluded that it was most advisable for a man not to perplex and torment himself with the thoughts of the seeming inequality of Divine Providence, and of the great disorders which are in the world, or with cares and fears about future events, or with infinite and insatiable desires of worldly things; but quietly, and cheerfully, and thankfully to enjoy the comforts which God gives him. See Poole "Ecc 2:24; 3:12,13.

That shall abide with him of his labour; this is the best advantage which he can make of this world’s goods as to the present life.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. I commended mirth — Koheleth has now reached the conclusion that, though prudence may regulate a life, it yet cannot affect the ways of providence or adjust the allotments of good and evil among men. So he concludes, as did Plutarch and other sages of old, that nothing remains to a man but to seek the tranquil enjoyment of what comes within his reach, for that is all the good he will have.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Then (and) I commended mirth. In face of the anomalies which meet us in our view of life, Koheleth recommends the calm enjoyment of such blessings and comforts as we possess, in exact accordance with what has already been said, (Ecc_2:24 Ecc_3:12, 22 5:18) though the road by which he arrives at the conclusion is not identical in both cases. In the earlier chapters the injunction is based on man"s inability to be the master of his own fate; in the present passage the inscrutable nature of the law that directs God"s moral government leads to the advice to make the best of circumstances. In neither instance need we trace veiled Epicureanism. The result obtained is reached by acute observation supplemented by faith in God. Under the sun. The phrase occurs twice in this verse and again in ver. 17, and implies that the view taken was limited to man"s earthly existence. To eat, and to drink, etc. This is not a commendation of a greedy, voluptuous life, but an injunction thankfully to enjoy the good provided by God without disquieting one"s self with the mysteries of Providence. So it was said of Israel in its palmy, (1Ki_4:20) "Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry." For that shall abide with him of his labor; rather, and that this should accompany him in his labor. The Greek Version regards the verb as indicative, not subjunctive, nor, as others, as jussive: "This shall attend (sumprosestai) him in his work." But it seems better to consider Koheleth as saying that the happiest thing for a man is to make the best of what he has, and to take with him in all his work a cheerful and contented heart.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To be merry - This he speaks of sensual delights.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

joy for he should rejoice in his lot and engage in the “upright commands,”(See Ps. 19:9) which cause the heart to rejoice, and he should not be absorbed in increasing his wealth with usury and interest and robbery. Whoever does not rejoice in his lot and is absorbed in amassing money, eventually commits the sins of robbery, fraud, and taking interest. One who does not rejoice in his lot concerning the love of his wife, has a passionate lust for women, and harbors erotic thoughts about married women.

to eat and to drink from what the Holy One, blessed be He, graciously granted him, and to rejoice with his lot. And [according to] the Midrash Aggadah (Ecc. Rabbah 2:26): All mention of eating and drinking in Ecclesiastes, refers only to the study of Torah, as it is stated (Isa. 55:1): “go, buy and eat, etc.”

and that will accompany him will join him, as it is stated (ibid. 58:8): “and your righteousness shall go before you.”

the days of his life that God gave him he shall do so, and the end of the verse is connected to its beginning, and it is a transposed verse, [to be interpreted thus:] there is nothing better for man in the days of his life that God gave him than to eat, drink and rejoice, and that will accompany him in his toil.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.