Above him. We are intent on things which regard us not, while we neglect the important concerns of heaven. Hebrew may be joined with the preceding. (Calmet) — Protestants, (11.) “seeing there are many things which increase vanity, what is man the better? (12.) for who knoweth?” &c. (Haydock) — Some strive to obtain riches or honours, which will prove fatal to them. (Calmet) — None can perfectly know the nature of things either present or future. (Worthington)
I. That the honour of virtue is really more valuable and desirable than all the wealth and pleasure in this world (v. 1): A good name is before good ointment (so it may be read); it is preferable to it, and will be rather chosen by all that are wise. Good ointment is here put for all the profits of the earth (among the products of which oil was reckoned one of the most valuable), for all the delights of sense (for ointment and perfume which rejoice the heart, and it is called the oil of gladness), nay, and for the highest titles of honour with which men are dignified, for kings are anointed. A good name is better than all riches (Prov 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; for Christ paid Mary for her ointment with a good name, a name in the gospels (Matt 26 13), and we are sure he always pays with advantage.
Verses 1-6 Reputation for piety and honesty is more desirable than all the wealth and pleasure in this world. It will do more good to go to a funeral than to a feast. We may lawfully go to both, as there is occasion; our Saviour both feasted at the wedding of his friend in Cana, and wept at the grave of his friend in Bethany. But, considering how apt we are to be vain and indulge the flesh, it is best to go to the house of mourning, to learn the end of man as to this world. Seriousness is better than mirth and jollity. That is best for us which is best for our souls, though it be unpleasing to sense. It is better to have our corruptions mortified by the rebuke of the wise, than to have them gratified by the song of fools. The laughter of a fool is soon gone, the end of his mirth is heaviness.
III. That it will do us more good to go to a funeral than to go to a festival (v. 2): It is better to go to the house of mourning, and there weep with those that weep, than to go to the house of feasting, to a wedding, or a wake, there to rejoice with those that do rejoice. It will do us more good, and make better impressions upon us. We may lawfully go to both, as there is occasion. Our Saviour both feasted at the wedding of his friend in Cana and wept at the grave of his friend in Bethany; and we may possibly glorify God, and do good, and get good, in the house of feasting; but, considering how apt we are to be vain and frothy, proud and secure, and indulgent of the flesh, it is better for us to go to the house of mourning, not to see the pomp of the funeral, but to share in the sorrow of it, and to learn good lessons, both from the dead, who is going thence to his long home, and from the mourners, who go about the streets.
Name. “It is necessary for the sake of others,” (St. Augustine, de B. Vid. xxii.) particularly for those who have to direct souls. (St. Gregory in Ezechial) (Calmet) — In this second part is shewn that felicity is procured by a good life. (Worthington) — Death. Speaking of the just, for death is the beginning of sorrows to the wicked. (Calmet) — Some nations mourned on the birth-day of their children. (Val. Max. ii. 6.; Eurip[Euripides?] in Ctes.)
IV. That gravity and seriousness better become us, and are better for us, than mirth and jollity, v. 3. The common proverb says, "An ounce of mirth is worth a pound of sorrow;" but the preacher teaches us a contrary lesson: Sorrow is better than laughter, more agreeable to our present state, where we are daily sinning and suffering ourselves, more or less, and daily seeing the sins and sufferings of others. While we are in a vale of tears, we should conform to the temper of the climate. It is also more for our advantage; for, by the sadness that appears in the countenance, the heart is often made better. Note, 1. That is best for us which is best for our souls, by which the heart is made better, though it be unpleasing to sense. 2. Sadness is often a happy means of seriousness, and that affliction which is impairing to the health, estate, and family, may be improving to the mind, and make such impressions upon that as may alter its temper very much for the better, may make it humble and meek, loose from the world, penitent for sin, and careful of duty. Vexatio dat intellectum—Vexation sharpens the intellect. Periissem nisi periissem—I should have perished if I had not been made wretched. It will follow, on the contrary, that by the mirth and frolicsomeness of the countenance the heart is made worse, more vain, carnal, sensual, and secure, more in love with the world and more estranged from God and spiritual things (Job 21 12, 14), till it become utterly unconcerned in the afflictions of Joseph, as those Amos 6 5, 6, and the king and Haman, Esth 3 15.
Come. While at birth-day feasts (Genesis xl. 20., and Matthew xiv. 6.) people give themselves up to joy, and cherish the idea of living long. (Calmet)
2. For the further proof of this (v. 4) he makes it the character, (1.) Of a wise man that his heart is in the house of mourning; he is much conversant with mournful subjects, and this is both an evidence and a furtherance of his wisdom. The house of mourning is the wise man's school, where he has learned many a good lesson, and there, where he is serious, he is in his element. When he is in the house of mourning his heart is there to improve the spectacles of mortality that are presented to him; nay, when he is in the house of feasting, his heart is in the house of mourning, by way of sympathy with those that are in sorrow. (2.) It is the character of a fool that his heart is in the house of mirth; his heart is all upon it to be merry and jovial; his whole delight is in sport and gaiety, in merry stories, merry songs, and merry company, merry days and merry nights. If he be at any time in the house of mourning, he is under a restraint; his heart at the same time is in the house of mirth; this is his folly, and helps to make him more and more foolish.