The Church Fathers on this verse

Ecclesiastes 2:6Meaning & Commentary from the Church Fathers

And I made me ponds of water, to water therewith the wood of the young trees,

Douay-Rheims

עָשִׂ֥יתִי לִ֖י בְּרֵכ֣וֹת מָ֑יִם לְהַשְׁק֣וֹת מֵהֶ֔ם יַ֖עַר צוֹמֵ֥חַ עֵצִֽים׃

Hebrew (Masoretic text)

The Church Fathers on this verse

7 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

No prisoner, once liberated from the chains, foulness, and other afflictions of captivity, nor any blind man who, upon seeing the beautiful light, rejoices and delights as much as one who has been released from such bondage. Indeed, the joy of liberation is far more satisfying than the mere light, while the pain of captivity is far more burdensome than any darkness. Yet what value is there in discussing the characteristics of these two existences, one filled with humiliation, sorrow, and suffering, and the other brimming with freedom, joy, and righteousness? These realities cannot be captured in words, but can only be understood through experience.

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It is through tangible practice that you will grasp the evils you have been freed from and the life you have gained; true understanding comes when you put our words to the test.

If you are still unconvinced by this, seek out those who once endured this bondage but then experienced remarkable deliverance, and you will realize the importance of this encouragement. Solomon, despite his attachment to worldly pursuits, perceived them as highly significant and invested his efforts into building grand structures, amassing vast riches, and surrounding himself with musicians and an array of attendants to please his senses. He relished the beauty of nature and sought all avenues for joy and pleasure; yet, upon gaining some perspective, as if emerging from a dark chasm, he proclaimed this profound truth: "Vanity of vanities, all is vanity" (Eccl. 1:2). You too may arrive at similar or even higher insights about such empty pleasures when you distance yourself from destructive habits.

Furthermore, Solomon, living in a bygone era, was not bound by strict codes, as the ancient commandments did not prohibit luxury nor denounce the pursuit of various pleasures as excessive or futile. Nevertheless, he recognized their emptiness and acknowledged their profound vanity. We, however, are called to a superior way of living, encouraged to pursue the highest ideals, and have dedicated ourselves to significant virtuous endeavors. What greater command is there than to aspire to live like the heavenly beings—spiritual and incorporeal? Thus, is it not disgraceful and deserving of severe reprimand to fall short of his example, not only failing to transcend what is permissible but also indulging in what is forbidden, inviting upon ourselves unbearable suffering?

Gregory of Nyssa

4th centuryChurch Father

Following the cultivation of crops both outdoors and indoors, water is not merely a source of sustenance but also a blend of various delights. Each element contributes to enjoyment: the earth through its unique produce, the air through the trees, and the water through the seas fashioned by humanity. To enhance the allure of water, a lake is created, bordered by the structure, ensuring that those who wish to cool themselves find joy in bathing, while the flowing streams nourish the gardens, causing them to flourish.

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"I have made me fountains of water," declares Ecclesiastes, "thou shalt make the trees blossom from them." I have also discovered the spring of Paradise, a symbol of the teachings on virtues that refreshes spiritual dryness while I turn away from earthly waters, whose gratification is fleeting and whose essence is ephemeral. Therefore, it is far more beneficial to draw even a small stream from the divine source, nurturing our spiritual virtues and allowing the garden of noble intentions to thrive within our souls, with the grace of our Lord Jesus Christ. To Him be glory and kingdom for eternity! Amen.

Jerome of Stridon

4th centuryChurch Father

The trees in the grove and those in the forest, which yield no fruit, receive nourishment not from the heavenly rain or the waters that fall from above, but from those collected from the streams. The trees in the groves and the forests, which remain barren and produce no fruit, are sustained not by rain from heaven nor by descending waters, but instead from reservoirs filled by streams. In contrast, the flat and low-lying regions of Egypt, resembling a lush garden, are watered by earthly sources and by streams from Ethiopia, while the Promised Land, akin to a high and mountainous area, awaits the early and latter rains from above.

Ambrose of Milan

4th centuryChurch Father

Regarding our basic needs, one may refer to the book of Ecclesiastes, which notes that he constructed reservoirs to ensure that the gardens were nourished. It should not be astonishing that he uses the term ‘reservoir’ instead of ‘well,’ for Moses describes a deep well. Truly, one who has transcended this worldly existence with a divine perspective is liberated from any anxiety or limitation. For this reason, Ecclesiastes appropriately refers to a reservoir, recognizing that there is a lack of abundance beneath the sun; yet if anyone wishes to flourish, let him find his flourishing in Christ. In a figurative sense, we have another source described in the Song of Songs, where Scripture declares, “The garden spring is a well of living waters and streams from Lebanon” (Song of Songs 4:15). Thus, if you wish to delve into the mysteries of the profound, you will discover the well, for hidden wisdom lies within the depths.

Gregory the Wonderworker

3rd centuryChurch Father

I have encountered all that one might find remarkable, including the building of towering edifices and the cultivation of vineyards, along with the creation of gardens and the ownership and tending of various fruit trees. Additionally, large reservoirs were established to store water for the plentiful irrigation of these trees.

Tichon of Zadonsk

18th centuryChurch Father

A person who is inebriated with wine does not realize the dangers associated with drunkenness for as long as they remain intoxicated. Similarly, someone consumed by the desires of this world is unaware of the harm these cravings inflict as long as they indulge in them. Both individuals display a clouded understanding. However, once a person begins to sober up from wine, they gain awareness of the destructive nature of the drunken state. The same is true for those who start to awaken from the seductive desires of the world; they come to recognize the detrimental impact of these cravings. Upon sobering from intoxication, one experiences a profound weakness in their body, just as a person grappling with worldly desires eventually discovers a certain disquiet in their soul.

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Just as drunkenness enslaves the body, these worldly distractions also lead to a weakening of the spirit.

When a man recovers from the effects of alcohol, he often feels regret and shame for his excessive drinking, for his lack of self-control, and for the disorder it caused in his life, which not only harmed himself but provoked laughter in others. In a parallel manner, a Christian who regains clarity feels sorrow and shame, repents, and mourns for having pursued the empty pursuits of this world and neglected the true good, lamenting his past days as wasted. This individual eventually comes to see the futility in which they have lived.

Solomon, upon realizing his own folly, confessed: “I have undertaken great things: I built myself houses, I planted myself vineyards, I made myself gardens and groves, and planted in them all kinds of fruit trees; I made myself reservoirs to irrigate from them the groves that produced the trees; I bought myself slaves and maidservants, and I had households; I also had more cattle and cattle than all that were before me in Jerusalem; I gathered to myself silver and gold and jewels from kings and provinces; I had singers and singers, and the pleasures of the sons of men, cupbearers and cupbearers. And I became great, and obtained wisdom greater than all that were before me in Jerusalem: and my wisdom abideth with me. And whatever my eyes desired, I did not refuse them, nor did I forbid my heart any mirth; for my heart rejoiced in all my labours, and this was my portion of all my labours. And I looked back upon all my works which my hands had wrought, and upon the labour with which I laboured in doing them: and behold, all was vanity” (Ecclesiastes 2:4-11).

And so, dear Christian, when you awaken from this soul-destroying intoxication, you will truly understand that whatever you have sought, contemplated, or initiated is ultimately meaningless. What you once perceived as beautiful will reveal its true ugliness, and what seemed good will unveil itself as evil. You will acknowledge that everything is vanity. It often appears to hold substance, yet upon closer examination, it proves to be devoid of worth. What may seem sweet is, in truth, bitter.

Just as one who is drunk should consume plenty of water to flush out the heat brought on by wine, you, Christian, should regularly reflect on four crucial truths: the inevitability of death, which will prompt you to relinquish your frivolous desires; the Last Judgment of Christ, before whom you and all others must stand; the blissful eternity awaiting those who love God; and the anguish of fate that will befall those who cling to worldly things and all sinners. By meditating on these truths, you can extinguish the intoxication in your heart, akin to water quenching thirst. Indeed, as you fixate on these matters, the vanities of this world will soon fade from your mind. You may find yourself craving sorrow and heartfelt tears over fleeting joys. A morsel of bread and some soup may suffice for you instead of lavish feasts and grand homes, and you will view the allure of this world as lifeless.

When people chase after emptiness, becoming drunk on the distractions of this world, they lose sight of eternity and its weighty implications. This forgetfulness is the work of Satan, the adversary of souls, causing people to neglect their eternal salvation made possible through the suffering and death of Christ, the Son of God. Remember, beloved Christian, to reflect upon eternity. When you do, you will achieve clarity of mind, recognizing the ephemeral nature of worldly beauty and desires. This understanding embodies true Christian wisdom. Your soul, for which Christ suffered and died, holds greater worth than the entirety of the world. Cherish it, that it may attain salvation. The divine image in which we were created represents the most splendid beauty of the soul. Strive for this beauty through genuine repentance and faith. If you discover it here, it will endure forever; if not found here, it will remain lost. “And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever” (1 John 2:17).

Ireneus (Orda)

19th centuryCommentator

The preacher reflects on whether the pleasures of life can truly grant peace and fulfill human desires. Solomon fashioned for himself an earthly paradise, a realm of enjoyment and delight, yet even within this haven, he found no tranquility. After recognizing the futility of a life centered on materialism, he devoted himself to the quest for wisdom. In this pursuit, although he discerned the value of wisdom, which provides insight into one’s actions, he quickly became aware of the emptiness of this endeavor, as both the wise and the foolish ultimately face the same destiny—death, oblivion, and the transfer of their possessions to a potential fool. This relentless striving is accompanied by constant worries and anxieties.

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While both sensual and worldly pursuits contain elements of vanity, and indeed all of human existence may be characterized by vanity, it does not imply that life should descend into chaos and immorality. Rather, there is a divine principle at work: to harmonize knowledge with joy, acknowledging that all blessings come from God and are granted only to the devout. The ability to savor life is contingent upon God’s grace. Since the Lord distinguishes between good and evil based on the moral character of individuals, the fundamental principle for living becomes clear: to live virtuously and embrace life, merging wisdom with enjoyment. The validity of this principle is underscored by the reality that everything possesses only relative worth; nothing is inherently good or bad, pleasant or unpleasant—it all depends on the prevailing circumstances.

Cross references

Passages read together with this verse.