Ecclesiastes 2:22Meaning & Commentary from the Church Fathers

What merit is there in a man's toil and the desires of his heart when he labours under the sun? Throughout his days filled with illness and frustration, he remains troubled, and at night his heart finds no rest, revealing another layer of vanity. He confides in someone, proclaiming his intention to renounce this existence, ready to share the truth of his thoughts. He faces slander from those who judge unjustly, as if recognizing the stark contrasts between two paths: one dedicated to virtue and untainted by human desires, and the other embracing the complete opposite by neglecting virtuous deeds in favor of physical pursuits. When judgments concerning beauty are pronounced in his presence, he scorns the one who truly embodies wisdom, thereby rendering not only vanity but also an evil and unjust ruling. Ecclesiastes articulates it well: ‘And I turned,’ he states, ‘and I turned my heart from all labour, by which I laboured under the sun.’ What precisely did he forsake? ‘For there is a man whose labour is in wisdom, and in understanding, and in courage,’ while another has not toiled in these worthwhile endeavors at all. What right does another man have to offer a form of preferential treatment to this individual? Ecclesiastes answers that the one who has worked earnestly in a life of goodness will receive his just share; this reflects a life well-lived. However, this notion is framed as ‘vanity and great deceit.’ Is it not an immense deception to underestimate the extent of a man's diligence and determination? This sentiment is echoed in Ecclesiastes: ‘for he knows a man in all his labour and in the will of his heart, by which he toils under the sun.’ What insights does he possess? ‘How all the days of his sickness and fury his care, and in the night his heart sleepeth not.’ The life of those whose souls are tormented by this constant striving is indeed lamentable, their hearts pierced by insatiable desires. The anguish of covetousness brings not contentment in what is possessed but rather sorrow for what is lacking; for such individuals, work incessantly fills their days and keeps them awake at night. The pursuit of gain leaves no room for rest. Thus, anyone discerning these realities cannot overlook this negligence as mere vanity. Ecclesiastes reinforces what has previously been stated: ‘And this also is vanity.’

Moreover, while sensual and material pursuits carry their own emptiness, so too does a life solely of the mind; indeed, all of human existence is marked by vanity. This recognition does not imply that life should devolve into chaos or moral laxity. Rather, it presents the necessity of integrating knowledge and enjoyment, acknowledging that all good gifts are bestowed by God and are intended for those who live righteously. Therefore, the ability to relish in life is contingent upon divine grace. Given that God distinguishes between good and evil according to the moral worth of individuals, the guiding principle for living becomes the pursuit of virtue while indulging in life’s pleasures.

The validity of this principle is affirmed by the understanding that all things possess only relative value; nothing is inherently good or bad, pleasant or unpleasant, but is perceived as such based on the context of time and circumstance.