(1) In mine heart.--To mine heart (Luke 12:19; Psalm 42:11).

Go to now.--Numbers 22:6; Judges 19:11.

Enjoy.--Heb., see.

Verses 1-11. - Section 2. Vanity of striving after pleasure and wealth. Verse 1. - Dissatisfied with the result of the pursuit of wisdom, Koheleth embarks on a course of sensual pleasure, if so be this may yield some effect more substantial and permanent. I said in mine heart, Go to now, I will prove thee with mirth. The heart is addressed as the seat of the emotions and affections. The Vulgate misses the direct address to the heart, which the words, rightly interpreted, imply, translating, Vadam et offluam delieiis. The Septuagint correctly gives, Δεῦρο δὴ πειράσω σε ἐν εὐφροσύνῃ. It is like the rich fool's language in Christ's parable, "I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be merry" (Luke 12:10). Therefore enjoy pleasure; literally, see good (Ecclesiastes 6:6). "To see" is often used figuratively in the sense of "to experience, or enjoy." Wright compares the expressions, "see death" (Luke 2:26), "see life" (John 3:36). We may find the like in Psalm 34:13; Jeremiah 29:32; Obadiah 1:13 (comp. Ecclesiastes 9:9). The king now tries to find the summum bonum in pleasure, in selfish enjoyment without thought of others. Commentators, as they saw Stoicism in the first chapter, so read Epieureanism into this. We shall have occasion to refer to this idea further on (see on Ecclesiastes 3:22). Of this new experiment the result was the same as before. Behold, this also is vanity. This experience is confirmed in the next verse.

2:1-11 Solomon soon found mirth and pleasure to be vanity. What does noisy, flashy mirth towards making a man happy? The manifold devices of men's hearts, to get satisfaction from the world, and their changing from one thing to another, are like the restlessness of a man in a fever. Perceiving it was folly to give himself to wine, he next tried the costly amusements of princes. The poor, when they read such a description, are ready to feel discontent. But the remedy against all such feelings is in the estimate of it all by the owner himself. All was vanity and vexation of spirit: and the same things would yield the same result to us, as to Solomon. Having food and raiment, let us therewith be content. His wisdom remained with him; a strong understanding, with great human knowledge. But every earthly pleasure, when unconnected with better blessings, leaves the mind as eager and unsatisfied as before. Happiness arises not from the situation in which we are placed. It is only through Jesus Christ that final blessedness can be attained.I said in mine heart,.... He communed with his heart, he thought and reasoned within himself, and came to this resolution in his own mind; that since he could not find happiness in natural wisdom and knowledge, he would seek for it elsewhere, even in pleasure; in which, he observed, some men placed their happiness; or, however, sought for it there: or, "I said to my heart", as the Syriac version;

Go to now; or, "go, I pray thee" (u) listen to what I am about to say, and pursue the track I shall now point out to thee;

I will prove thee with mirth; with those things which will cause mirth, joy, and pleasure; and try whether any happiness can be enjoyed this way, since it could not be had in wisdom and knowledge. Jarchi and Aben Ezra render it, "I will mingle", wine with water, or with spices; or, "I will pour out", wine in plenty to drink of, "with joy", and to promote mirth: but the Targum, Septuagint, Syriac, and Arabic versions, interpret it as we do, and which sense Aben Ezra makes mention of;

therefore enjoy pleasure; which man is naturally a lover of; he was so in his state of innocency, and this was the bait that was laid for him, and by which he was drawn into sin; and now he loves, lives in, and serves sinful pleasures; which are rather imaginary than real, and last but for a season, and end in bitterness: but such sordid lusts and pleasures are not here meant; Solomon was too wise and good a man to give into these, as the "summum bonum"; or ever to think there could be any happiness in them, or even to make a trial of them for that purpose: not criminal pleasures, or an impure, sottish, and epicurean life, are here intended; but manly, rational, and lawful pleasures, for no other are mentioned in the detail of particulars following; and, in the pursuit of the whole, he was guided and governed by his wisdom, and that remained in him, Ecclesiastes 2:3. It may be rendered, "therefore see good" (w); look upon all the good, pleasant, and delectable things of life; and enjoy them in such a manner as, if possible, happiness may be attained in them;

and, behold, this also is vanity; it will be found, by making the experiment, that there is no solid and substantial happiness in it, as it was by himself.

(u) "age, quaeso", Tigurine version, Vatablus, Rambachius. (w) "et vide in bonum", Montanus; "et vide bonum", Vatablus, Mercerus, Cocceius, Gejerus; "fraere bono", Junius & Tremellius, Piscator, Drusius, Amama, Rambachius.