Ecclesiastes 1 · The Lantern

These are the words of the Teacher, the son of David, king in Jerusalem:

why is it that Solomon, who in these three little books seems to comply with the will of the Holy Spirit, is in Proverbs indeed called "Solomon the son of David, who reigned in Israel"; whereas in the second book he is not written down as Solomon, but it says, "the words of the Preacher (Ecclesiastes), the son of David, king of Israel in Jerusalem" … That in very many places So…

Solomon, who here appears as Ecclesiastes, that is, who preaches what is appropriate for the church, is the son of David. He came after Saul, whose rule was destroyed and terminated. Solomon is son of this king David in two ways.… The first is according to nature and lineage; the second is according to his teaching.

Concerning the efficient cause: it has been said that the efficient cause was Solomon. That it is not fitting, however, for such a person to be the author, appears from the following: Because he was a sinner and carnal: but when a carnal man preaches spirituality, he causes scandal rather than edification: therefore this book is more apt to generate scandal than edification.

“Futility of futilities,” says the Teacher, “futility of futilities! Everything is futile!”

Let us see what is the "vanity" to which the creation was subjected. My own opinion is, that this is nothing else than the possession of bodies, for even though the stars are composed of ether they are nevertheless material.

What is vanity of mind? It is the being busied about vain things. And what are those vain things, but all things in the present life? Of which the Preacher saith, "Vanity of vanities, all is vanity." But a man will say, If they be vain and vanity, wherefore were they made? If they are God's works, how are they vain? And great is the dispute concerning these things.

Wisdom and love are the principal fruits. And that which is most opposed to them is vanity. For this reason, the Canticle speaks of a loving wisdom. No one, indeed, can say that the words of the Canticle are without wisdom and love, nor that they are not far removed from vanity.

What does a man gain from all his labor, at which he toils under the sun?

Those who are rich in things that are valued in the realm of the natural do not gain anything. They do not gain longevity. Rich and poor are in the same situation: they go through life quickly and do not stay for a long time. Thus "from all the toil at which they toil under the sun" one does not gain anything, no increase in natural qualities.

So this is what the rich should do: not be haughty in their ideas, nor set their hopes on the uncertainty of riches, but on the living God, who bestows all things on us abundantly for our enjoyment; that is what they must do. But what are they to do with what they have?

Again, civil war is the temptation of the world. Indeed, every creature is a trap. Hence the saying: Vanity of vanities! All things are vanity! What profit has man from all the labor which he toils at under the sun? Vain and worthless is anything of which nothing remains to man after death: wherefore all things are vanity.

Generations come and generations go, but the earth remains forever.

What good does the possessor of many acres gain in the end? Except that the foolish man thinks his own that which never belongs to him, ignorant seemingly in his greed that "the earth is the Lord's, and the fulness thereof," for "God is king of all the earth." It is the passion of having which gives men a false title of lordship over that which can never belong to them.

The sun has existed since it was created and will exist and be one and the same as long as God wants it. But if I say … that humankind remains forever, I do not mean one and the same human being but the whole succession of generations. The same is true for other mortal beings and plants.… One generation goes and one generation comes.

And that he has nothing more than vanity, he shows when he adds: "A generation passes away, and a generation comes." Therefore there is change and succession both in man and in his works.

The sun rises and the sun sets; it hurries back to where it rises.

The sun of righteousness rises in the soul. The beginning of its rise is preparatory. It is a preparatory enlightenment. But when it circles around the whole soul and enlightens it altogether so that nothing is outside the light any more, then the soul is in perfect enlightenment. For often it sets in order to rise again. Sunset and sunrise are in accordance with its progress.

By the blessed Solomon then, when in the book of Ecclesiastes, a book attested [to be inspired], and not rejected [from the canon] he says: The sun ariseth, and the sun goeth down, and hasteth to his place; arising there he goeth to the south, and wheeling in his circuits, wheels towards the north; the wind goeth and turneth about in its circuits.

Ecclesiastes shows these four when he says: "The sun riseth, and goeth down, and returneth to his place: and there rising again, maketh his round by the south, and turneth again to the north." Marvelous was the origin: how the supersubstantial radiation was united to humanity in the womb, came forth from the womb; how He dwelled in the world, alive, shining and inflaming; how i…

The wind blows southward, then turns northward; round and round it swirls, ever returning on its course.

"It goes to the South and rotates to the North; turning, revolving, the wind goes and returns upon its circuits." From this we are able to believe that the sun approaches the meridian quarter in the time of winter, and in the summer is near to the Great Bear, and does not commence its movements in the equinox of autumn, but when the west wind is blowing in the time of spring, w…

According to the narrative he calls the sun wind, due to the speed of its movement.

Here is touched upon the mutability in elemental nature, and first with respect to air. With respect to air, he touches upon the mutability in spirit or in wind, which is either the motion of air according to some philosophers, or according to Aristotle the motion of vapor in the air, by whose motion the air is also moved.

All the rivers flow into the sea, yet the sea is never full; to the place from which the streams come, there again they flow.

The waters that the earth drank on the first day were not salty. Even if these waters were like the deep on the surface of the earth, they were not yet seas. For it was in the seas that these waters, which were not salty before being gathered together, became salty.

The time of your struggle is short. Do not be more inanimate than the earth nor more foolish than [beasts] which lack feeling, for you are endowed with reason and the capacity to administer. Rather, as the Apostle says, "Continue in the things which you have learned and have been assured of" in steadfastness and constant stability.

It is written in Ecclesiastes: "All rivers go to the sea, yet never does the sea become full. To the place where they go, the rivers keep on going:" and it is the same with all the spiritual meanings that flow from divine Scripture.

All things are wearisome, more than one can describe; the eye is not satisfied with seeing, nor the ear content with hearing.

Therefore incline to him of whom the psalmist says, "He has not taken his soul in vain." To speak now of the troubles of this life, the person has taken his soul in vain who is constructing the things of the world and building the things of the body. We arise each day to eat and drink; yet no one is filled so that he does not hunger and thirst after a short time.

All writings, both of secular and of divine wisdom, yield instruction when effort is applied.

If moreover we consider the delight, we shall perceive the union of God and the soul. For every sense seeks its fitting sensible object with desire, finds it with joy, and returns to it without weariness, because the eye is not satisfied with seeing, nor is the ear filled with hearing.

What has been will be again, and what has been done will be done again; there is nothing new under the sun.

We say that not then for the first time did God begin to work when he made this visible world; but as, after its destruction, there will be another world, so also we believe that others existed before the present came into being. And both of these positions will be confirmed by the authority of Holy Scripture.

"The thing that has been, it is that which will be. And that which is done is that which shall be done. And there is no new thing under the sun." It seems to me that he now speaks generally about those things that he enumerated above: about generation after generation, the globe of the earth, the rising and setting of the sun, the course of rivers, the vastness of the ocean and…

The times of origin consist in the first seven days; the times of symbolism, in the span between the beginning of the world and Christ, when a new time begins, although Solomon said: "Nothing is new under the sun" — which is true in the order of nature, but this is above nature. The times of grace then come later.

Is there a case where one can say, “Look, this is new”? It has already existed in the ages before us.

"Is there anything whereof it may be said, see this is new? It has already been for ages, which were before us. "Symmachus translated this more clearly: "Do you think there is a man who is able to say: look this is new, it has already been done before because it was before us." But he agrees with his predecessors that there is nothing new in the world, and that there is none th…

He shows that nothing remains in newness, neither with respect to being nor with respect to becoming. Therefore he says: "What is it that has been?" He asks and he himself responds: "The same that shall be." Similarly it follows: "What is it that has been done?" He responds: "The same that is to be done." And from this he concludes: "Nothing is new under the sun, nor can anyone…

There is no remembrance of those who came before, and those yet to come will not be remembered by those who follow after.

If oblivion has overtaken things which were, do not be surprised; for those that now are will also be veiled in oblivion. When our nature inclined to evil we became forgetful of the good; when we are set free again for the good, evil in turn will be veiled in oblivion.

"There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after." In the same way as the past is concealed for us in forgetfulness, thus it is with those things which are either done now, or will be done.

In the third place it is touched upon here that things do not endure so as to be remembered, because all things are delivered to oblivion; whence he says: "There is no remembrance of former things," namely among us who come after: Wisdom two: "Our name shall receive oblivion through time, and no one shall have remembrance of our works." And so it is in things past and in things…

I, the Teacher, was king over Israel in Jerusalem.

And I set my mind to seek and explore by wisdom all that is done under heaven. What a miserable task God has laid upon the sons of men to occupy them!

I thoughtfully examined and wisely learned the nature of everything on earth. I discovered that it was all very complex, because human beings are allowed to toil away on earth, wallowing about uselessly in various kinds of pretentious effort at various times.

"I applied my mind to seek and probe by wisdom all that happens beneath the sky - it is a sorry task that God has given to the sons of man with which to be concerned." Aquila, the Septuagint, and Theodotion have all translated the Hebrew word "anian "similarly as "peristasmon", which the interpreter expressed as "occupied" in Latin [Hier..

Here curiosity itself is touched upon, because he wished to know all things and to investigate them subtly. Therefore he says: "And I proposed in my mind to seek," namely from another, "and to investigate wisely," by myself; and this is curiosity; Romans twelve: "Not to be wise more than it behooves one to be wise, but to be wise unto sobriety"; whence Proverbs twenty-five: "Yo…

I have seen all the things that are done under the sun, and have found them all to be futile, a pursuit of the wind.

This then is the "vanity" to which the creation was subjected, and above all that creation which is certainly the greatest thing in this world and which holds a distinguished preeminence by reason of its function.

"I have seen all the deeds done underneath the sun, and behold all is futile and a vexation of the spirit." We are compelled here by necessity to examine the Hebrew words more closely than we wish. It is also not possible to know the real meaning of the text, unless we learn it through studying the original Hebrew words.

Here is touched upon the discovered vanity, because he profited nothing more, except that in his consideration he found vanity. And therefore he says: "I saw all things that are done under the sun," that is, I considered all things.

What is crooked cannot be straightened, and what is lacking cannot be counted.

He is upright in heart who does not have his mind inclined to excess or to deficiency but directs his endeavors toward the mean of virtue. He who has turned aside from valor to something less becomes crooked through cowardice, but he who has strained on to greater things inclines toward temerity.

"A twisted thing cannot be made straight, and what is not there cannot be numbered. "Whoever is wicked cannot be corrected, unless he was corrected beforehand. Anything that is already correct will receive embellishment; and that which is deviated will receive correction. A man is not called wrong unless he has been diverted from the correct path.

But because not all see this, and because they thus labor in vain and do not perceive their affliction: to this tacit question he responds saying: "The perverse are corrected with difficulty": whence Proverbs 18: "A fool does not receive words of prudence, unless you say those things which revolve in his heart." "And the number of fools is infinite," namely on account of their…

I said to myself, “Behold, I have grown and increased in wisdom beyond all those before me who were over Jerusalem, and my mind has observed a wealth of wisdom and knowledge.”

Therefore it is written in Ecclesiastes, "And I added wisdom above all who were before me in Jerusalem; and my heart saw many things; and besides, I knew wisdom and knowledge, parables and understanding.

"I said to myself: here I have acquired great wisdom, more than any of my predecessors over Jerusalem, and my mind has had much experience with wisdom and knowledge." Solomon was not greater than Abraham and Moses, and other saints, but than those who were before him in Jerusalem.

Here he similarly shows his curiosity in the consideration of moral matters. For first is noted his transition from natural things to moral matters; second, the discovery of affliction; third, the turning to the enjoyment of delightful things; fourth, the return to the consideration of evils.

So I set my mind to know wisdom and madness and folly; I learned that this, too, is a pursuit of the wind.

It is Solomon who speaks these words. This Solomon was the third king of Israel, after King Saul and David, the chosen of the Lord.

"I applied my mind to know wisdom and to know madness and folly. I perceived that this, too, is a vexation of the spirit." Contrary abstract ideas are understood by looking at contrary facts; and " wisdom is the first to be lacking in foolishness" [Horat. Epist.I, 1,41-42.], but it is not possible to be lacking in foolishness, unless one has understood it.

Whence he says: "And I gave my heart to know prudence," with respect to things to be done, "and learning," with respect to things to be known, "and errors," against prudence, "and folly," against learning; because nothing is known perfectly unless its opposite is known.

For with much wisdom comes much sorrow, and as knowledge grows, grief increases.

"For with much wisdom comes much grief, and he who increases knowledge increases pain." The more a man seeks wisdom, the more he finds himself in vice and far from those virtues, which he is seeking. For those who are powerful suffer torments more gravely [Cfr Sap. 6, 7.], and more is demanded of the man, to whom more is entrusted.

It is evident, then, that the oldness of the letter, in the absence of the newness of the spirit, instead of freeing us from sin, rather makes us guilty by the knowledge of sin.

Third, gratuitous knowledge is called the knowledge of the Saints, because it has a zeal for all holiness. Whence in the book of Ecclesiastes: "In much wisdom there will be indignation; he who adds knowledge adds sorrow." A man knowing his own defects has the sorrow of compunction for himself, the sorrow of compassion for his neighbors, and the sorrow of zeal for the honor of G…

Ecclesiastes1