Ecclesiastes 2:26Meaning & Commentary from the Church Fathers

The profound truths of this lofty teaching are expressed as follows: "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." Who else can partake in eating and drinking but Him? Conversely, for the sinner, He allows the responsibility to gather and present offerings to the good in God’s sight, which too is vanity and the desire of the spirit. Although the understanding of what has been written may lead us to the point we have just summarized, it is beneficial to revisit the text and align the concept precisely with the words (see Ecclesiastes 2:15).

Another objection arises: "Teacher, if you denominate these external matters as vanity, then you unjustly deem what we ingest as vain also." However, since food and drink exist within us, they should not be dismissed; rather, some may perceive this provision as divine grace. This encapsulates the objection, and the arguments presented mirror this formulation. Ecclesiastes asserts, "There is no good to man, 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 line of reasoning is presented by the proponent of indulgence, while the wise counsel counters that it is the essence of 'man is good' (26). The term ‘good’ clearly differentiates the intended meaning of goodness, revealing its significance through contrast. Therefore, this understanding pertains to humanity, not to animals, nor to the one who only seeks physical satisfaction with a mind dulled by desire, but rather to those who embody the goodness of the One true Good. God has not ordained a pleasure akin to what animals seek; instead, He offers wisdom, intellect, and joy in lieu of mere sustenance. Can one amplify the gifts of goodness through the mere indulgence of the body? "Man shall not live by bread alone" (Matthew 4:4), proclaims the ultimate Truth. Virtue is not sustained by bread, nor is the soul’s strength bolstered by meat; rather, it is through different nourishment that the higher life is fed and fortified with courage. The sustenance for the virtuous is purity, wisdom serves as the bread, justice acts as the seasoning, and self-control is the refreshing drink; true pleasure lies not in mere physical interaction with what is agreeable, but in genuine joy both in essence and action (ευφροσήνη).

Ecclesiastes, thereby, defines this disposition of the soul towards beauty, indicating that such a condition arises from prudence (εκ του ευφρονειν). Consequently, we must heed the Apostle's teaching: "The kingdom of God is not a kingdom of wine and drink, but of righteousness, and peace, and joy in the Holy Spirit" (Rom. 14:17). The pursuit of physical pleasures stirs the concerns of sinners and corrupts the soul, dragging it down from the heights to earthly matters, compelling them to spend their transient existence accumulating and striving for that which ultimately detracts from true goodness. Therefore, those who, in the sight of God, deem these items as good do not realize they are placing what is genuine into the realm of vanity. I convey this in my own terms, yet the addition of God’s words solidifies this reflection. Ecclesiastes continues, "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). Thus, from this discourse delineating between the righteous and the unworthy, may we find guidance to shun the condemned and motivation to strive for the superior.

While both sensual and material pursuits are ultimately vain, and indeed all of human existence possesses this vanity, it does not imply that life should devolve into chaos or moral depravity. Instead, the principle should be to harmonize learning with enjoyment, acknowledging that all good things come from God and are bestowed upon the righteous. The ability to relish life is contingent not on human effort but on divine providence. As God distinguishes between good and evil based on moral integrity, the foremost guideline for living becomes to pursue virtue and savor life by intertwining knowledge with enjoyment. This principle is validated by the realization that all things possess only relative worth; nothing is intrinsically good or bad, pleasurable or distasteful, but rather these qualities vary according to the context of the moment.