Sorrow - Rather, Seriousness.
The heart is made better - i. e., is made bright and joyful (compare 2-Corinthians 6:10). The mind which bears itself equally in human concerns, whether they be pleasant or sorrowful, must always be glad, free, and at peace.

Sorrow is better than laughter - The reason is immediately given; for by the sorrow of the countenance - the grief of heart that shows itself in the countenance: -
The heart is made better - In such cases, most men try themselves at the tribunal of their own consciences, and resolve on amendment of life.

Sorrow is better than laughter,.... Sorrow, expressed in the house of mourning, is better, more useful and commendable, than that foolish laughter, and those airs of levity, expressed in the house of feasting; or sorrow on account of affliction and troubles, even adversity itself, is oftentimes much more profitable, and conduces more to the good of men, than prosperity; or sorrow for sin, a godly sorrow, a sorrow after a godly sort, which works repentance unto salvation, that needeth not to be repented of, is to be preferred to all carnal mirth and jollity. It may be rendered, "anger is better than laughter" (h); which the Jews understand of the anger of God in correcting men for sin; which is much better than when he takes no notice of them, but suffers them to go on in sin, as if he was pleased with them; the Midrash gives instances of it in the generation of the flood and the Sodomites: and the Targum inclines to this sense,
"better is the anger, with which the Lord of that world is angry against the righteous in this world, than the laughter with which he derides the ungodly.''
Though it may be better, with others, to understand it of anger in them expressed against sin, in faithful though sharp rebukes for it; which, in the issue, is more beneficial than the flattery of such who encourage in it; see Proverbs 27:5;
for by the sadness of the countenance the heart is made better: when the sadness is not hypocritical, as in the Scribes and Pharisees, but serious and real, arising from proper reflections on things in the mind; whereby the heart is drawn off from vain, carnal, and sensual things; and is engaged in the contemplation of spiritual and heavenly ones, which is of great advantage to it: or by the severity of the countenance of a faithful friend, in correcting for faults, the heart is made better, which receives those corrections in love, and confesses its fault, and amends.
(h) "melior est ira risu", Pagninus, Mercerus; "melior est indigatio risu", Tigurine version, Junius & Tremellius.

Sorrow--such as arises from serious thoughts of eternity.
laughter--reckless mirth (Ecclesiastes 2:2).
by the sadness . . . better-- (Psalm 126:5-6; 2-Corinthians 4:17; Hebrews 12:10-11). MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (Ecclesiastes 11:9); but the parallel clause supports English Version.

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, Jeremiah 7:6; cf. פן ר, Genesis 40:7; Nehemiah 2:2), a sorrowful countenance, better than with laughter, which only masks the feeling of disquiet peculiar to man, Proverbs 14:13. Elsewhere לב ייטב = "the heart is (may be) of good cheer," e.g., Ruth 3:7; Judges 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 Ecclesiastes 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, Ecclesiastes 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 together with that containing the observations going before in Ecclesiastes 6:1-12.