Ecclesiastes 2:24Meaning & Commentary from the Church Fathers

The profound truth expressed in this lofty teaching states: “There is no good to the man that eateth and drinketh, and showeth his soul good in his labour: and this I have seen, that it is of the hand of God.” For who among us eats and drinks apart from Him? Yet to those who sin, He imparts the burden to gather and hoard, hoping to offer righteousness in His presence: for this, too, is vanity and the will of the spirit. Therefore, even though the essence of the previous writings and initial interpretation of the discourse points towards the summary we have provided, it remains beneficial to revisit and align the concepts faithfully with the words (see Ecclesiastes 2:15).

There exists a further objection, articulated as follows: If you deem these external things to be vanity, teacher, then you unjustly label as vanity that which we take into ourselves. However, since food and drink reside within us, such matters cannot be entirely dismissed; indeed, many may consider these gifts to be a grace from God. This encapsulates the spirit of the objection, and the responses take this form: “There is no good to man,” states Ecclesiastes, “except that he eat and drink, and show his soul good in his labour: and this I have seen, that it is of the hand of God, that any man eat and drink besides Him” (24-25). This is the standpoint of the advocate for indulgence, while the wise counselor counters that “man is good” (26). The inclusion of the term “good” clearly marks a distinction, clarifying what is understood by the concept of goodness in relation to its opposite. Thus, this affirmation pertains not to animals, nor to those who are preoccupied solely with their physical needs, but rather to the ‘good’ who are fashioned in the likeness of the One Good. The pleasure decreed by God is not what satisfies animals, but instead, He bestows wisdom, reason, and joy in lieu of mere sustenance. Can anyone truly enhance the gifts of goodness with carnal delights? As the true Word states, “Man shall not live by bread alone” (Matthew 4:4). Virtue does not draw its nourishment from bread, nor does the strength of the soul derive from meat; rather, it is through other forms of sustenance that the higher life is nourished and emboldened. The nourishment of the virtuous comprises chastity, wisdom as the bread, justice as the seasoning, and passionlessness as the drink; true pleasure is not found in mere physical enjoyment, but in activities that evoke both joy in name and reality (ευφροσήνη). Consequently, Ecclesiastes identified this term with the soul’s alignment to beauty, suggesting that such a disposition results from prudence (εκ του ευφρονειν). Thus, we must reflect on what the Apostle teaches us: “The kingdom of God is not a kingdom of wine and drink, but of righteousness, and peace, and joy in the Holy Ghost” (Rom. 14:17). The pursuit of bodily pleasures serves only to incite the cares of the sinner, drawing the spirit from the heights to the earthly, concerned solely with diligently "applying and collecting" throughout this life. Accordingly, whoever perceives these matters as good in God’s sight fails to recognize that he is placing good within the realm of vanity. I have articulated this in my own terms, but the addition of God's words will reinforce this understanding. For Ecclesiastes further states, “To the sinner He gives care to lay up and to gather, to give the good things before the face of God: for this also is vanity and the spirit's will” (26). Therefore, as we contemplate the insights we have gleaned from this comparative analysis of good and evil, let it serve as guidance for us to shun that which is condemned and to aspire towards what is truly better.

When I contemplated thoroughly, I realized there is nothing more egregious than exploiting the efforts of others. It seems fitting, as a divine blessing, that a person who labors for themselves may enjoy the fruits of their work, partake in sustenance, and occasionally set aside some wealth. The righteous one is granted the ability to utilize the bounty earned through their diligence, while conversely, it is a sign of divine displeasure when a sinner gathers riches relentlessly but does not benefit from them, leaving the spoils to those deemed righteous by God.

I have reflected on this, and seeing that all paths culminate in death, I conclude that this too is vanity. I share this understanding plainly, to ensure that I do not overlook the obvious meaning in pursuit of spiritual riches, neglecting the realities of our historical existence. What value is there, or what divine gift, in indulging in our own wealth or chasing transient pleasures? Or in leveraging another's labor for our own gain while claiming it is a blessing from God?

Therefore, it is essential to partake in the true sustenance of the flesh and blood of the Lamb, as revealed in the scriptures. Who can experience or preserve these gifts—without God, who instructs us not to cast what is sacred to the dogs (Matt. 7:6), and teaches us the importance of feeding our servants in due time (Matt. 24:45)? As stated in another passage, honey must be consumed in moderation (Proverbs 25:16).

It is rightly said that God grants wisdom, knowledge, and joy to the good. For unless one is morally upright and first rectifies their character by their own choice, they do not merit wisdom, knowledge, and joy. This aligns with the guidance in another scripture: “sow to yourselves righteousness, reap in mercy, break up your fallow ground, for it is time to seek the Lord” (Hosea 10:12). We are called first to plant seeds of righteousness and harvest the fruits of life, after which the light of knowledge can be unveiled to us.

While God imparts wisdom and other gifts to the righteous, He permits the sinner to exercise their free will, allowing them to accumulate wealth that ultimately leads to the weaving of deceptive doctrines. Through this engagement, the holy and virtuous discern the futility and emptiness borne from a weary spirit. Therefore, we should not be surprised that it is declared, “to the sinner He gave toil,” which should be understood as I have often explained: the sinner experiences turmoil or distraction as a consequence of their sin, and this turmoil originates not from God but from their own choices made freely.

Although both sensual and intellectual lives contain elements of vanity, human existence should not descend into randomness or moral decay. Rather, it should embody a balanced approach—integrating knowledge with enjoyment while acknowledging that these gifts come solely from God and are granted to those who are faithful. The enjoyment of life is not determined by human effort but is a divine gift. God differentiates between good and evil based on the moral character of individuals, establishing a fundamental principle for living: to act righteously and relish life by harmonizing knowledge with pleasure. The validity of this principle is evidenced by the fact that all things possess relative value; nothing is inherently good or bad, pleasant or unpleasant. Instead, their worth is contingent upon the specific circumstances at hand.