Екклесиаст 7:3

The joy of life must thus be not riot and tumult, but a joy tempered with seriousness: "Better is sorrow than laughter: for with a sad countenance it is well with the heart. The heart of the wise is in the house of mourning, and the heart of fools in the house of mirth." Grief and sorrow, כּעס, whether for ourselves or occasioned by others, is better, viz., morally better, than extravagant merriment; the heart is with רע פּ (inf. as רע, Jer 7:6; cf. פן ר, Gen 40:7; Neh 2:2), a sorrowful countenance, better than with laughter, which only masks the feeling of disquiet peculiar to man, Pro 14:13. Elsewhere לב ייטב = "the heart is (may be) of good cheer," e.g., Rut 3:7; Jdg 19:6; here also joyful experience is meant, but well becoming man as a religious moral being. With a sad countenance it may be far better as regards the heart than with a merry countenance in boisterous company. Luther, in the main correct, after Jerome, who on his part follows Symmachus: "The heart is made better by sorrow." The well-being is here meant as the reflex of a moral: bene se habere. Sorrow penetrates the heart, draws the thought upwards, purifies, transforms. Therefore is the heart of the wise in the house of sorrow; and, on the other hand, the heart of fools is in the house of joy, i.e., the impulse of their heart goes thither, there they feel themselves at home; a house of joy is one where there are continual feasts, or where there is at the time a revelling in joy. That Ecc 7:4 is divided not by Athnach, but by Zakef, has its reason in this, that of the words following אבל, none consists of three syllables; cf. on the contrary, Ecc 7:7, חכם. From this point forward the internal relation of the contents is broken up, according to which this series of sayings as a concluding section hangs t…

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).

7:3-4 refining influence: Thinking soberly about death leads us to see the severity of God’s curse on sin and convinces us of the need to enjoy life wisely (9:10).