Ecc 1:2, 2:21-23; Col 3:1-5, 9-11; Luke 12:13-21
At first the Book of Qoheleth (Ecclesiastes) seems to express a weary, pessimistic, disillusioned perspective on man’s limitations in comparison to the Almighty’s wisdom and will (1, 2, 3). In English, ‘vain’ and ‘vanity’ connote both fruitlessness, meaninglessness, and futility, as well as selfish pride. To be vain (proud, self-absorbed, concerned with outward appearances) is vain (fruitless). Just as ‘fruitlessness’ is the self-absorbed expectation that our actions and thoughts need to produce fruit.
The author states that he is Solomon, however, “The language of the book precludes this as well as the fact that the royal posture disappears after…Chapter 2 and the author speaks as one without power to correct oppression (1).” Attributing authorship to Solomon is a literary convention which attempts to establish the book as belonging to the wisdom tradition (2). The status as such would fight against its own authorship and creation being produced ‘in vain’ by a ‘nobody.’ The author of the book expresses the opinion, “All is vanity,” yet may be judged as not whole-heartedly accepting it.
Qoheleth means ‘to assemble.’ “This probably designates one who has some relationship with an assembly or congregation or one who assembles wisdom teaching (1).” Other resources identify him as a teacher in higher education (3). Hebrew ‘hebel’ translated as ‘vanity,’ “literally means breath or vapor and designates what is transient and lacking in substance” (1). Qoheleth warns against excessive labor and toil being in vain while the gospel warn us against possession as vanity. We often toil for the power and prestige that accompanies such wealth. We stock-pile and hoard possessions and money, time and talent, and reputation and status for either a rainy day or a drought to ensure our survival.
Many authors, Matthew in particular, aim to portray Jesus as the fulfillment of the prophetic writings in the Old Testament. Through the gospels, however, Jesus seems to answer the questions and quandaries posed in the Wisdom Books as well. His life, words, miracles answers Job as well as Qoheleth. The gospel passage follows many of the conventions of wisdom literature, in topic and structure. Qoheleth speaks about the cycles of nature, but Jesus extends these ideas by talking about the cycles of nature which man fosters through the harvesting and storing of grain.
Through His teachings and Passion, Jesus tells Qoheleth and ourselves, “You are to toil and use possessions to aid you in knowing and loving the Lord, the Father, Son and Holy Spirit and love your neighbor as yourself.” This does not simply prepare us for the “afterlife,” but accepts Heaven and the presence of the Lord as here and now. Nothing to this aim is in vain, and all toil and possessions should be used primarily for this purpose.
Resources
1- New Jerome Biblical Commentary, Prentice Hall, Englewood Cliffs, NJ, 1990.
2- The New Interpreter’s One Volume Commentary on the Bible, Abingdon Press, Nashville, 2010.
3- Collegeville Bible Commentary, Order of St. Benedict, Collegeville, Minnesota, 1992.
Journal Questions
How do the two meanings of the word ‘vain’ and ‘vanity’ play together for you?
What do you toil for? Do you feel any of your efforts are in vain? Is there anything in your life you want to change in this regard?
What do you possess and what are your attitudes about your possessions? Do you feel they are apt in light of these passages?
© 2016 Marilyn MacArthur, all rights reserved
Writing to Pray 