[J.277 & M.617] [The book of] Ecclesiastes is offered for our examination because it is especially useful and valuable for contemplation. When [the book of] Proverbs has exercised our minds by its obscure words, wise sayings, riddles and various twists of words as contained in the Introduction [1.6], we find an ascent for those persons who have advanced [J.278] to more perfect lessons with regard to this lofty, divinely inspired book. If a toilsome, arduous meditation on Proverbs prepares us for these lessons, how much more laborious and difficult must it be to now examine such sublime matters proposed for our contemplation! Just as wrestlers in a gymnasium who exert themselves for greater contests strip down in order to exercise, so it seems to me that a meditation on Proverbs' teachings trains our souls and makes them supple for struggles on the Church's behalf. If we diligently carry out this meditation, what need is there to consider these struggles? Since no one can make a worthy presentation of this text's surpassing greatness, scripture employs [the example of] a stadium with regards to the greatness of these struggles for persons aspiring to strengthen their thoughts by athletic training. In this way they do not fall, but in every struggle with their thoughts they keep their minds upright through the truth. Since one of the divine precepts bids us to search the scriptures [Jn 5.39], it is indeed necessary that once our minds have pursued the truth even though we failed to attain the nobility of its thoughts, we are not perceived as despising the Lord's command in our effort to discharge our duty worthily. Therefore let us examine the scripture [J.279] before us as best we can for he [God] who has bidden us to search will bestow the power [to preach]. As it is written, "The Lord will give a word to those who preach it with much power" [Ps 67.12].
We must first consider the inscription of this book: "The words of Ecclesiastes, son of David king of Israel in Jerusalem." The law of Moses is read in every church along with the prophets, psalms, historical books and other Old and New Testament readings. How, then, does this special inscription enhance Ecclesiastes, and what are we [M.620] to make of it? Among all the other writings, histories and prophecies, the purpose of [this inscription] pertains only to what is not beneficial for the Church. What value does the Church see in reflecting upon wars, rulers of peoples, founders of cities, settlers, vanished kingdoms, weddings, births which have been diligently recorded and other things taught by scripture? Do they have the aim of piety on behalf of the Church's behalf? The teaching of Ecclesiastes pertains only to suitable behavior in the Church [J.280], that is, how to direct a person in virtue. This book aims to elevate our minds above the senses, to abandon great, brilliant, and noble appearances, to transcend the senses and to attain what transcends them.
Perhaps this inscription refers to the leader of the Church [ ekklesia ]. The true Ecclesiastes [ ekklesiastes , Christ] gathers into one assembly those persons who often have been scattered and frequently deceived. Who could he be except the true king of Israel to whom Nathaniel said, "You are the son of God and the king of Israel" [Jn 1.49]? If these words pertain to the king of Israel, the Son of God, as the Gospel says, then he is called Ecclesiastes. We will not deviate from the inscription's meaning provided that we learn about him who firmly establishes the Church through the Gospel and to whom these words apply. "The words of Ecclesiastes, son of David" [1.1]: thus Matthew [J.281] begins his gospel with the name David and calls him Lord.
"Vanity of vanities," says Ecclesiastes, "all is vanity" [1.2]. Vanity may be described as something which lacks existence but exists only in the utterance of this word. The reality behind the word is non-existent; only the letters transmit a useless, empty sound. These meaningless sounds randomly strike the ear as in a game when we create names which lack meaning. This is one form of vanity. Another refers to persons who zealously accumulate objects with no goal in mind. For example, childrens' sand buildings, the shooting at stars with arrows, trapping the wind and racing with one's shadow while trying to reach its head. If we take another example, we see that they all fall under the term "vanity." Often human custom calls vanity the looking towards a goal and the pursuit [M.621] of something profitable; should a person do something contrary or foolish, he invests his energy to no avail [J.282]. This is too is called vanity. We usually say in such circumstances, "I have labored, hoped, and worked in vain." Instead of examining each correct use of vanity, we will briefly deal with the significance of this term. Vanity is either a senseless word, thoughtless action, unwise counsel, zeal without a goal or something completely worthless.
If we have already obtained an understanding of vanity, we must now examine the meaning of the phrase, "vanity of vanities." Perhaps the intent we are seeking would be clearer if we turn our attention to this phrase's scriptural usage. Scripture does mention useful, necessary actions, but the outstanding deeds which men eagerly pursue and which one sees with regard to worship of God are called "service of works" Num [4.47]. I think that history shows by analogy those things which are more advantageous for our pursuit.
Eagerness to perform deeds gives reason for a leisure enthusiastic for performing other deeds which are more lofty and honorable. Therefore scripture mentions a holy place [Ex 26.33]; again, [J.283] that which is holy surpasses anything profane while the holy of holies is considered most excellent by reason of its sanctity. We have learned from a better usage of scripture that the intensity of what is proposed is signified, for example, by a correct understanding of "vanity of vanities." The text says that appearances are not simply vain; rather, they are characterized by a special kind of vanity as if someone were claimed to be more dead than the dead and more lifeless than the lifeless. Any exaggeration is out of place here, yet it serves to clarify a point. Just as we employ the phrases "service of works" and "holy of holies" to represent something outstanding, so "vanity of vanities" demonstrates the incomparable excess of vanity.
Such words as these should not condemn creation in its entirety. This charge would apply to God, the creator of the universe, if we knew that the creator who fashioned all things from nothing had made them in vain [J.284]. Since man's constitution is two-fold, the soul together with the body, the manner our [M.624] life is divided into these two categories respectively. One is subject to death while the other is free from passion and corruptibility; only one is concerned with the present while the other concerns itself with that which abides forever. Since a great difference exists between what is mortal and immortal, temporal and eternal, Ecclesiastes urges us not to dwell upon this sensible life which when compared with true life is non-existent and insubstantial life.
No one should blame the Creator because he made both soul and body; if the life of the flesh is condemned, God its maker must bear this censure. But he [Ecclesiastes] who says these things is not yet outside the flesh, nor has he adequately grasped a higher form of life. Having been trained in the divine mysteries, he certainly knows that human life resembles the divine nature. However, sensible life is given to this [human] nature so that [J.285] knowledge of appearances may lead the soul to recognize invisible reality. As Wisdom says, "By the greatness and beauty of the creatures the Maker of all is proportionately seen" [13.5]. Human folly does not see the wonder lying behind appearances but admires what it beholds. Since our senses operate in a temporal and transitory medium, we learn through [Wisdom's] noble voice that the person who sees these things sees nothing. But the person guided through such temporalities to an understanding of him who exists, graps the constancy of [God's] nature through transitory reality, sees with his mind him who is always the same, beholds the true good and possesses what he sees, for knowledge is the possession of this good.
"What profit is there for a man in all his labor under the sun" [Eccl 1.3]? Ecclesiastes calls this bodily existence "labor" which we pursue to no gain. What profit is it for man? That is, what becomes of the soul which exerts itself for superficial things? What is the purpose of life, or how permanent is transitory beauty [J.286]? The sun which has enlightened heaven above runs its own course and is subject to darkness at sunset whereas the earth is stationary and unmovable; anything subject to movement does not stand still. This demonstrates that everything is subject to interval of a temporal nature, for nothing changes to a newer condition. The sea is a receptacle for water which tends to flow everywhere [M.625]; water never ceases to flow while the sea never grows larger. What is the goal of the water's course which always fills the unquenchable sea? What is this influx of water which never fills the ever-constant sea? Ecclesiastes speaks like this that he may explain the insubstantiality of our frenzied pursuits which result from elements constituting man's existence. If the sun's course consists in this, it too has no limit; neither is there any succession between day and night, and the earth is condemned to remain ever unmoved. The rivers also labor in vain, for they are consumed by the insatiable sea which receives this constant inflow to no avail. If this is true, what about man who is subject to such elements? Why are we astonished at the rise and fall of a generation which follows a natural course [J.287] because a generation of men always succeeds the one before it and so forth?
What does Ecclesiastes cry out to the Church? That you, oh man, who contemplate the universe, should understand your own nature. The wonders you behold in heaven or on earth, the sun or sea, should help explain your human nature. Sunrise and sunset resemble our human nature because they both have in common the one course [circle] of life. When we come into existence, we later return to our natural place. Once our life sets, our light passes under the earth which then lays hold of it. The earth is a cycle in constant motion which indeed returns to its natural place. Ecclesiastes speaks of the sun which rises and inclines towards the south; when the sun passes under the earth, the opposite or the north, receives it, thereby forming a perpetual cycle. "Round and round," he says [1.6]. Man's spirit (it takes its name from this aspect of his nature) [J.288] resembles this circular motion. "The wind goes and returns to its circuit" [1.6]. These words are of no small value for your life. What is more splendid than light and more radiant than its rays? But if the sun goes under the earth, its beams and rays disappear.
Let a person taking these matters into consideration conduct himself with greater discretion and despise notoriety, learning from our observations that fame is transitory and can quickly change to its opposite. Nothing remains forever in its present state; neither youth, beauty [M.628] nor fame arising from power, all of which result from good fortune. A virtuous life seems laborious in comparison, and examples taken from this earthly existence educate the soul with regard to more steadfast realities. "The earth stands forever" [1.4]. What can be more laborious than this firmness and stability which lasts foreverc whose existence extends throughout all eternity? The time of your struggle is short. Do not be more inanimate than the earth nor more foolish than [beasts] which lack feeling, for you are endowed with reason and the capacity to administer. Rather, as the Apostle says, "Continue in the things which you have learned and have been assured of" [2Tim 3.14] in steadfastness and constant stability.
Since these words refer to the divine commands, "be steadfast and unmovable [1Cor 15.58]" [J.289], allow temperance to abide in your life along with firm faith, constant love and stability in every kind of beauty, that you may resemble the earth's eternal stability. If anyone is greedy like the ocean with its expansive, boundedness desire which the inflow of waters cannot satisfy, let one be cured of his illness by looking upon the ocean. In this way he will not transgress his own bounds in the multitude of waters but will retain the same fullness without the addition of more water. In similar fashion pleasures arising from human nature with its present limit cannot expand its gluttonous appetite to keep pace with their great number; rather, the influx [of pleasures] does not cease even though our capacity for enjoyment is limited. If enjoyment cannot exceed the limit of nature, why are we pressed by an onrush of harmful forces which are never beneficial since they have surpassed what had been added earlier? Since Ecclesiastes begins by defining vanity for us as a foolish word or action, we do not consider as deficient anything which has a goal, whether of deed or speech [J.290]. Every human endeavor closely resembles children preoccupied with making toys out of sand; when they cease from work, the sand melts away and leaves no trace of their efforts.
Such is man's life. Sand represents ambition, power, wealth and every pleasure of the flesh. Immature souls spend themselves in the vain pursuit of insubstantial possessions. If they only leave the sand, I mean the flesh, they will recognize the vanity of their efforts. While enjoyment is inevitably bound up [M.629] with this material existence, persons take nothing with themselves except their own consciences. It seems to me that the great Ecclesiastes transcends such things. With his naked, immaterial soul, he utters words which may pertain to us when, so to speak, we are far removed from this coastal area. It is from here that we have ejected the sea's sand and have separated ourselves from all the noise around us together with the sea's roaring waves [J.291].
Let us now attend to the words, "Vanity of vanities, all is vanity," and "What advantage is to man in his labor under the sun?" In my opinion these words represent a soul stripped of its present condition here below when it migrates to the life for which it yearns. If a person pursues life's nobler aspects, he views [his earlier condition] in a harsh light and loathes his present experience in comparison to what he has discovered. If he who had been passionately concerned with material [possessions] became disposed towards those which come unexpectedly and learned through experience about life's ridiculous pursuits, he can rightly lifts up his voice in lament over them. He speaks sorrowfully and with repentance over our foolish actions saying "Vanity of vanities" and other similar words.
"All things are full of labor, and a man will not be able to speak of them" [1.8]. Nothing is considered easier that being quick to speak. What labor, then, pertains to the person who so wishes to express himself? The tongue is moist, easily moved and effortlessly conforms itself to any word it wishes to utter. We inhale air without difficulty, an activity which produces sound; both lips and cheeks harmoniously contribute to speech [J.292]. Therefore, what labor can we observe in the effortless creation of a word? We do not create speech by digging up stones, bearing burdens or by any other labor; rather, we reveal our thoughts through speech. But since speech is effortless, some labor is involved in words which a person cannot express. "Let the elders be worthy of a double honor, especially those who labor in the word" [1Tim 5.17]. According to custom, an elder is a person who has outgrown the unruly period of youth and has attained old age; if a person of unstable mind and undisciplined life is not yet an elder, even though he may has grey hair, he is still a youth. Therefore his words which are truly words ought to be useful and beneficial for the soul by containing sweat and much exertion. "The husbandman who labors must first partake of the fruits" [2Tim 2.6]. The person who uttered these words said them not simply as useful but that our lives may manifest virtue in deeds [M.632] instead of mere words. Therefore all words are laborious by those who lead the way to virtue; having first realized them in themselves, they can teach them. It is first necessary to partake of [virtue's] fruits [J.293] that we might cultivate them in ourselves through virtue for other persons.
A feeble mind may interpret in its own way what we have just said. Since vanity exists apart from the senses and the mind contemplating unseen realities attempts to explain what it comprehends, we need to strenuously exert ourselves in the task of interpretation even though we cannot clearly express that which is inexpressible. We see the heavens, perceive their light, transverse the earth, inhale air, drink water and use fire in common. If we wish to understand each of these manifestations which are seen by reason of their essence or the means by which they subsist, a man cannot speak of other matters which are beyond him because his ability to comprehend unutterable reality is inadequate. If a word is labor with respect to those things transcending human ability and nature, then what can we say about the Word or the Father of the Word? Any lofty, eloquent words fall speechless if the true significance of what we seek is taken into consideration. This [silence] alone is [J.294] true speech about God because if a person capable of generating all kinds of thoughts fails to include thoughts proper to God--even though his voice is deemed worthy--still his speech is not a word. Man cannot speak. The sight of visible reality cannot behold what pertains to the soul; rather, we who are always looking see nothing while we ignorantly receive sense perceptions. Vision cannot pass through color, yet it is the measure of one's efforts with regard to appearances. Ecclesiastes therefore says, "The eye will not be satisfied with seeing, neither shall the ear be satisfied with hearing" [1.8]. Our capacity for hearing cannot be satisfied with every word, for no word can fully express what we comprehend. How, then, can our hearing be satisfied with the object it seeks when this object cannot produce satisfaction?
Ecclesiastes now responds to his own words by asking, "What is that which has been? The very thing which shall be. What is that which has been done [M.633]? The very thing which shall be done" [1.9]. What does he wish to express by these questions? We naturally state questions or objections from [J.295] what we have learned because if all is vanity, it is clear that not a single thing has existence. Vanity is indeed insubstantial, and this in-substantiality is not present in anything which exists. If such things lack existence, then tell me, what has permanence in being? Here is a brief answer to your desire to know what exists. Do you wish to know what has been? Realize what is to come and you will know that had been. Oh man, you who have exalted yourself through virtue, understand what you will become. If you have formed your soul in every good and have washed away all filth coming from material things, what will be happen when you have so adorned yourself? What form will you assume? If you fully understand this, you have learned what had existed from the very beginning, namely, that which is according to God's image and likeness [Gen 1.26]. Where now is that doctrine which once existed and in which men had put their hope yet no longer exists? But he who instructs us [J.296] in lofty matters responds by calling present events "vanity" since anything existing in the present lacks existence. And what, Ecclesiastes says, is that which had been done? The very thing which shall be done. Let no one listening to these words think that much talk and the repetition of words is vanity by the distinction between what is and what had been, for they demonstrate the difference between body and soul. Although the meaning of terms does not differ that much, the text does make a distinction to clearly manifest the difference for you. The soul existed right from the beginning; it had been purified in the past and will appear in the future. God fashioned the human body and will show the resurrection at the proper time, for that which comes after the resurrection was indeed fashioned first. The resurrection is nothing other than the restoration [ apokatastasis ] of all things to their original state.
Ecclesiastes then adds that nothing is excluded from that which had existed at the beginning: "There is nothing new under the sun" [9.3]. He utters these words as if to say that if something did not exist at the beginning, it did not exist at all but was thought to have existed [J.297]. Nothing under the sun is new, he says, so that anything spoken or demonstrated about the past is new and freshly come into existence. These words means that nothing new has been uttered under the sun. As for anything spoken we have the statement, "If anything indeed had been, it already appeared in the ages before us" [1.10]. This meaning of this verse [M.636] is as follows: anything new had already been made in the ages before us. If they are swallowed up in oblivion, do not wonder because the present will suffer the same fate. Because nature tends towards evil, we are forgetful of the good; but when enjoyment of the good returns, oblivion envelopes evil. We have no remembrance of the first and last things which is as though he said that the events which introduced evil after man's original blessed state will erase the memory the last things. No such memory will exist in the future; the last state [ he eschate katastasis ] [J.298] will utterly destroy the memory of evil deeds in Christ Jesus our Lord, to whom be glory forever and ever. Amen.