Eccles. 2 Pleasure and mirth also vanity, Eccles. 2:1–2; whether in wine, or buildings and gardens, or servants, or cattle, or silver and gold, or music, Eccles. 2:3–8. This the Preacher searched out and found, and none need try after him, Eccles. 2:9–12. Wisdom excelleth folly, Eccles.

I said in mine heart; being disappointed of my hopes from knowledge, I resolved in my own mind to try another course. I will prove thee, O my soul, I will try whether I cannot make thee happy, with mirth; by allowing to myself the free enjoyment of the present and sensible delights of human life.

I said of laughter; of excessive mirth, which discovers itself by immoderate laughter, and other outward gestures. It is mad; this is an act and sign of madness, more fit for fools, who know nothing, than for wise men, at least in this sin fill, and dangerous, and deplorable state of mankind, which…

To give myself unto wine; to relax and gratify my flesh with delicious meats and drinks, synecdochically expressed by wine here, as also Prov. 9:2, Song 2:4;c., as necessary food is by bread, Amos 7:12, compared with Amos 8:2.

I made me great works; magnificent works for my honour and delight. I built me houses; of which see 1 Kings 7:1;c. 1 Kings 9:15;c. I planted me vineyards: see Song 8:11.

I made me gardens, Heb. paradises, or gardens of pleasure. I planted trees in them of all kind of fruits, mixing pleasure and profit together.

I made me pools of water, because the rain there fell but seldom. The wood that bringeth forth trees; the nurseries of young trees newly planted in the orchards, which for the multitude of them were like a wood or forest.

Born in my house, of my bond-servants, which therefore were a part of my possessions: see 1 Kings 10:8, Ezra 2:55.

The peculiar treasure of kings; either, 1. Vast riches, answerable to the state of a king. Or, 2. The greatest jewels and rarities of other kings, which they gave to me either as a tribute, or by way of present; of which see 1 Kings 4:21, 1 Kings 9:11, 1 Kings 10:2, 1 Kings 10:10.

I was great, in riches, and power, and glory. Also my wisdom remained with me; as yet I was not wholly besotted and seduced from God by these things, as I was afterwards; I still had the use of my reason, whereby I was capable of searching after and finding satisfaction, if it was to be had in…

Whatsoever mine eyes desired; whatsoever was grateful to my senses, or my heart desired. He ascribes desire to the eyes, because the sight of the eyes is the usual and powerful incentive of desires; of which see Josh. 7:21, Job 31:1, Matt. 5:28.

I made a serious review of my former works and labours, and considered whether I had obtained that satisfaction in them which I designed and expected; and, behold, all was vanity and vexation of spirit; I found myself suddenly disappointed and wholly dissatisfied in this course.

I turned myself to behold wisdom, and madness, and folly; of which see Eccles. 1:7. Being frustrated of my hopes in pleasure, I returned to a second and more serious consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than what I discovered at…

Then I saw; or, yet I saw; for this is added to prevent an Objection or mistake. Wisdom excelleth folly; although wisdom is not sufficient to make men truly and perfectly happy, yet it is of a far greater use and excellency than vain pleasures, or any other follies.

Are in his head; in their proper place, and therefore they can see, which they could not do if they were out of his head. He hath the use of his eyes and reason, and sees his way, and orders all his affairs with discretion, and foresees, and so avoids, many dangers and mischiefs.

Why was I then more wise? what benefit have I by my wisdom? or, to what purpose did I desire and take so much pains for wisdom?

There is no remembrance of the wise more than of the fool for ever; their name and memory, though it may flourish for a season among some men, yet it will not last for ever, but will in a little time be worn out; as we see in most of the wise men of former ages, whose very names, together with all…

I hated life; my life, though accompanied with so much honour, and pleasure, and wisdom, was a burden to me, and I was apt to wish either that I had never been born, or that I might speedily die.

I hated all my labour which I had taken under the sun; all these riches and buildings, and other fruits of my labour, were the matter of my repentance, and aggravations of my misery, because I must, and that everlastingly, part with them, and leave them all behind me.

A fool; who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly, and occasions of ruin. Some think he had such an opinion of Rehoboam.

I gave myself up to despondency, and despair of ever reaping that satisfaction which I promised to myself.

Whose labour is in wisdom, and in knowledge, and in equity; who useth great industry, and prudence, and justice too, in the management of his affairs, and therefore might as confidently expect God’s blessing, and the comfort of his labours, as any other man.

What comfort or benefit remains to any man after this short and frail life is once ended? or, what advantage hath he by all his labours above him who never laboured, and yet enjoyeth all the fruits of his labours?

For all his days are sorrows; or, though all his days were sorrows, i.e. full of sorrows. For this seems added to aggravate the evil mentioned in the foregoing verse. Though he took great and unwearied pains all his days, yet after death he hath no more benefit by it than another man hath.

There is nothing better for a man; or, Is there any thing better for a man? which implies that there is nothing better, to wit, for man’s present comfort and satisfaction; this is the chief, and indeed the only, considerable benefit of his labours.

Who can more freely and fully enjoy the comforts of this life than I did? This verse is added to confirm what he said in the foregoing verse from his own experience, which was the more considerable, because no man ever was a more capable judge of these matters, none could either have more…

That is good in his sight; who not only seems to be good to men, as many bad men do, but is really and sincerely good. Or, who pleaseth him, as this phrase is rendered, Eccles.