Ecclesiastes 2:14Meaning & Commentary from the Church Fathers

Similarly, if the sole of the foot is referred to as the heel, might the soul also have a sole, a means by which it connects with the body and thereby functions with sensitivity and vigor? Consequently, when the visionary power of the soul engages with sensual matters, the essence of the eyes is drawn down toward lesser concerns, distracted from the higher truths. However, once it comprehends the futility of those earthly pursuits and raises its gaze to its Head, who Paul describes as ‘Christ’ (Eph. 4:15), let it rejoice in its clarity of vision, for it possesses sight unmarred by malignity. The esteemed Paul, alongside others of equal stature, and all who exist in communion with Christ, have eyes in their head. Just as a being in light cannot perceive darkness, so too can one whose eyes are in Christ not fixate on mere vanity. Therefore, whoever possesses eyes ‘in the head’—which, as we have established, signifies the origin of all things—has vision within every virtue, because every virtue is Christ—within truth, righteousness, incorruption, and all that is good. Thus, ‘the wise man has his eyes in his head, but the foolish man walks in darkness.’ For he who conceals his lamp beneath a bed transforms light into darkness, fabricating an untenable existence. That which is lacking is indeed vanity; hence, darkness is synonymous with emptiness. The soul of the foolish, having become carnal and earthly, perceives nothing in this state. Observe these animated and restless figures engrossed in worldly pursuits, referred to as jurists, how they carve paths to falsehood through witnesses, defenders, records, and the favor of judges to commit wrong and fall under condemnation. Who would not be astonished by their cunning and intelligence? Yet such individuals are blind when they cast their gaze upon him who directs his sight to higher realms, the one who stands at the forefront of creation; they are utterly blind if they decorate their heels with the serpent's venom, as their focus on the base drags them into the depths of sin. As stated, ‘he that loveth unrighteousness hateth his own soul’ (Psalm 10:5). That which pleases them in others is more distressing than all evils combined. In contrast, many are those who, focused on celestial achievements and engaged in the contemplation of truth, are dismissed as blind or worthless in worldly matters. Paul himself acknowledges such disdain, referring to himself as ‘we are fools for Christ's sake,’ indicating that his wisdom and prudence remain untainted by earthly desires. When he claims, ‘We are fools for Christ’s sake’ (1 Corinthians 4:10), he suggests, ‘We are blind to life in this lower world, for we look upward and possess eyes in our head.’ For this reason, he owned neither house nor table; he was a wanderer, exposed, famished, and thirsty. Yet, see the profound glory he possessed in the spiritual realm. The one lifted to the third heaven, where his head was, possessed true sight, captivated by the ineffable mysteries of paradise, perceiving the invisible, and relishing what transcends human understanding. Who would not pity him, observing him as a prisoner, wounded and beaten, overwhelmed by shipwrecks and battered along the waves? Even while enduring such trials among men, he remained resolute in maintaining sight within his head, declaring, ‘Who shall separate us from the love of Christ in Christ Jesus? Shall tribulation, or distress, or persecution, or famine, or peril, or sword?’ (Rom. 8:35). This is akin to saying, who could extract my eyes from my head and place them upon trivial, earthly matters? Yet the Apostle encourages us similarly, teaching us ‘to set our affections on things above’ (Colossians 3:2), which is tantamount to requesting that we maintain our vision clearly. Once we grasp why ‘the wise man's eyes are in his head,’ we shall flee from folly, which, for those traversing this life, embodies a kind of darkness. The Scripture tells us, ‘But the foolish man walketh in darkness.’ The fool, as prophesied, is the one who declares in his heart, ‘there is no God,’ and becomes corrupt and repulsive ‘in his beginnings’ (Psalm 13:1).

The philosopher Epictetus lived a life he deemed transcendentally happy, relying on just a single servant and a simple clay lamp to illuminate his study. Upon his passing, this lamp became a memorial, purchased for a thousand denarii in honor of such a remarkable man. Lucian, a philosopher of a later time (d. 200 A.D.), while critiquing many thinkers, singularly praised Epictetus. Among numerous writings, Epictetus authored the Enchiridion, a work brimming with wisdom and practicality, which might even be regarded as authored by a devout Christian rather than a pagan. It serves as a rebuke come the fearful day of Christ's judgment for Christian authors whose works are riddled with falsehood and who lived without repentance, in unfaithfulness and insensitivity.

The renowned Epictetus encapsulated the essence of philosophy in two words: 'Be content and abstain.' He emphasized that it is wise and secure to diligently adhere to the will of God, obeying without question or reluctance. This path, he argued, leads to the attainment of both temporal and eternal good. Notably, he expressed: 'Every desire of mine I yield to the will of God; if the Most High wishes me to be ill, then I accept that illness. Should He choose to bless me, I receive such gifts with gratitude. If anything displeases God, it also displeases me. If God wishes for me to pass away, then I willingly submit to that, for who can compel me against my will, or persuade me to act contrary to what I believe to be pleasing to God?'

Will your unresponsive heart, O Christian, not be stirred by such devotion from a pagan philosopher? Will you not feel a sense of indignation at your own stubbornness? Can the prudent words of Epictetus not bring you to a sense of shame? He wisely addresses numerous topics, firmly believing that one who wholly surrenders to God's will will journey through life in peace. To 'surrender oneself wholly to God' means to entirely yield to His will—what God desires is to be accepted, and what He does not desire is to be rejected.

How can this be actualized? It occurs solely through God's gracious will and His wise governance of the world, without encroaching upon the freedom bestowed upon rational beings. What God has entrusted to me is under my stewardship, while what He has given to Himself remains solely within His control. He has granted me free will, ensuring that I am not constrained in exercising it. He has intricately formed my body from the earthly elements, ensuring that no one may hinder its service to me, nor may they do so without my consent. He has placed all of nature, which lacks intelligence, under my authority to sustain my life, while He retains supreme oversight over all creation. Additionally, my family—including my spouse, children, and possessions—falls under my governance until such time as they are to be claimed. All these are graciously bestowed upon me by God, solely out of His goodness. Therefore, why should I resist Him? If we do not willingly and freely comply with divine guidance, we may find ourselves compelled against our will.

Seneca, who lived during the era of Caesar Augustus, contemplated the nature of perfect freedom and remarked, 'What is perfect freedom?' to which he responded: 'It is the absence of fear towards anyone, even God—for He instills no fear in the righteous, but is loved by them; it entails desiring nothing shameful or excessive; and having complete mastery over oneself, belonging to oneself—this embodies our cherished ideal of perfect freedom.' However, no one can claim ownership of themselves unless they first belong to God, in such a manner that the desires of both God and the individual align perfectly—what brings joy to God also brings joy to them, and what God does not wish is also rejected by them.

To seek independence or to claim possession of oneself requires turning away from external influences and focusing inwardly, removing oneself as much as possible from the concerns and skills of others while diligently monitoring one’s actions and conduct. Such an individual embraces adversity with patience, recognizing it as permitted by God, and thus achieves true autonomy and complete rational freedom. Similarly, Blessed Augustine articulated the notion of perfect freedom by stating that 'A virtuous person, though impoverished and burdened, remains free; conversely, a wicked individual, regardless of ruling over vast territories, is an enslaved individual, dominated by as many masters as the illicit desires and ambitions that dwell within them.'

While both sensual and material pursuits are devoid of lasting significance, as is the intellectual life itself, it does not follow that human existence should descend into chaos or immoral indulgence. Instead, the pursuit of a balanced life—melding understanding and enjoyment—should be the guiding principle. It is essential to recognize that all these gifts come from God and are granted to those who lead pious lives. The ability to rejoice in life relies not on human effort but on divine will. Since God differentiates between good and evil based on moral integrity, the primary tenet for living is to act with virtue, finding pleasure in the harmonious blend of knowledge and enjoyment. The validity of this tenet is supported by the notion that all things possess only relative significance; nothing is inherently good or bad, pleasant or unpleasant. Rather, perceptions of these qualities shift based on the contextual circumstances at hand.