Gregory of Nyssa — Commentary on Scripture

Ecclesiastes 1:1

Before us for exposition lies Ecclesiastes, which requires labor in spiritual interpretation quite as great as the benefit to be obtained. The thoughts of Proverbs [have] already prepared the mind by exercise.… Then for those who have developed to the more advanced stages of learning there comes the ascent toward this truly sublime and Godinspired work of Scripture [i.e., the book of Ecclesiastes]. If then the exercise in expressions [from the book of Proverbs] which prepares us for these lessons is so painful and difficult to understand, how great an effort must be envisaged in these lofty thoughts which now lie before us for interpretation?… Nevertheless, since it is also one of the Master’s commands that we must search the Scriptures, there is an absolute necessity, even if our mind falls short of the truth, failing to match the greatness of the ideas, that we should still ensure by all the zeal for the Word of which we are capable that we do not appear to disregard the Lord’s command. Let us therefore search the Scripture lying before us to the best of our ability. For surely he…

Before us for exposition lies Ecclesiastes, which requires labor in spiritual interpretation quite as great as the benefit to be obtained. The thoughts of Proverbs [have] already prepared the mind by exercise.… Then for those who have developed to the more advanced stages of learning there comes the ascent toward this truly sublime and Godinspired work of Scripture [i.e., the book of Ecclesiastes]. If then the exercise in expressions [from the book of Proverbs] which prepares us for these lessons is so painful and difficult to understand, how great an effort must be envisaged in these lofty thoughts which now lie before us for interpretation?… Nevertheless, since it is also one of the Master’s commands that we must search the Scriptures, there is an absolute necessity, even if our mind falls short of the truth, failing to match the greatness of the ideas, that we should still ensure by all the zeal for the Word of which we are capable that we do not appear to disregard the Lord’s command. Let us therefore search the Scripture lying before us to the best of our ability. For surely he who has given the command to search the Scriptures will also give us the ability to do so, as it is written, “The Lord will give a word to those who preach good news with great power.”

Ecclesiastes 1:1

[The book of] Ecclesiastes is offered for our examination because it is especially useful and valuable for contemplation. When [the book of] Proverbs has exercised our minds by its obscure words, wise sayings, riddles and various twists of words as contained in the introduction, we find an ascent for those persons who have advanced to more perfect lessons with regard to this lofty, divinely inspired book. If a toilsome, arduous meditation on Proverbs prepares us for these lessons, how much more laborious and difficult must it be to now examine such sublime matters proposed for our contemplation!… Since one of the divine precepts bids us to search the Scriptures, it is indeed necessary that once our minds have pursued the truth even though we failed to attain the nobility of its thoughts, we are not perceived as despising the Lord’s command in our effort to discharge our duty worthily. Therefore let us examine the Scripture before us as best we can, for he [God] who has bidden us to search will bestow the power [to preach]. As it is written, “The Lord will give a word to those who pre…

[The book of] Ecclesiastes is offered for our examination because it is especially useful and valuable for contemplation. When [the book of] Proverbs has exercised our minds by its obscure words, wise sayings, riddles and various twists of words as contained in the introduction, we find an ascent for those persons who have advanced to more perfect lessons with regard to this lofty, divinely inspired book. If a toilsome, arduous meditation on Proverbs prepares us for these lessons, how much more laborious and difficult must it be to now examine such sublime matters proposed for our contemplation!… Since one of the divine precepts bids us to search the Scriptures, it is indeed necessary that once our minds have pursued the truth even though we failed to attain the nobility of its thoughts, we are not perceived as despising the Lord’s command in our effort to discharge our duty worthily. Therefore let us examine the Scripture before us as best we can, for he [God] who has bidden us to search will bestow the power [to preach]. As it is written, “The Lord will give a word to those who preach it with much power.”

HOMILIES ON ECCLESIASTES 1

Ecclesiastes 1:1

The teaching of Ecclesiastes pertains only to suitable behavior in the church, that is, how to direct a person in virtue. This book aims to elevate our minds above the senses, to abandon great, brilliant and noble appearances, to transcend the senses and to attain what transcends them.Perhaps this inscription refers to the leader of the church [ekklēsia]. The true Ecclesiastes [ekklēsiastes, Christ] gathers into one assembly those persons who often have been scattered and frequently deceived. Who could he be except the true king of Israel to whom Nathaniel said, “You are the son of God and the king of Israel”? If these words pertain to the king of Israel, the Son of God, as the Gospel says, then he is called Ecclesiastes. We will not deviate from the inscription’s meaning provided that we learn about him who firmly establishes the church through the Gospel and to whom these words apply. “The words of Ecclesiastes, son of David”: thus Matthew begins his gospel with the name David and calls him Lord.

HOMILIES ON ECCLESIASTES 1

Ecclesiastes 1:1

Now the teaching of this book looks exclusively to the conduct of the church and gives instruction in those things by which one would achieve the life of virtue. For the object of what is said here is to raise the mind above sensation, to persuade it to abandon all that seems to be great and splendid in the world of existence, to catch a glimpse through the eyes of the soul of those things which are unattainable by sense perception, and to conceive a desire for those things to which sense does not attain. Perhaps the title of the book also envisages the one who leads the church (ekkl&#;sia). For the true Ecclesiast [is] he who collects into one body what has been scattered and assembles (ekkl&#;siazon) into one whole those who have been led astray in many ways by various deceits. Who else would he be but the true King of Israel, the Son of God, to whom Nathanael said, “You are the Son of God, you are the King of Israel”? If therefore these are words of the King of Israel, and this same one is also the Son of God, as the gospel says, then the same one is called Ecclesiast (Assembler)…

Now the teaching of this book looks exclusively to the conduct of the church and gives instruction in those things by which one would achieve the life of virtue. For the object of what is said here is to raise the mind above sensation, to persuade it to abandon all that seems to be great and splendid in the world of existence, to catch a glimpse through the eyes of the soul of those things which are unattainable by sense perception, and to conceive a desire for those things to which sense does not attain. Perhaps the title of the book also envisages the one who leads the church (ekkl&#;sia). For the true Ecclesiast [is] he who collects into one body what has been scattered and assembles (ekkl&#;siazon) into one whole those who have been led astray in many ways by various deceits. Who else would he be but the true King of Israel, the Son of God, to whom Nathanael said, “You are the Son of God, you are the King of Israel”? If therefore these are words of the King of Israel, and this same one is also the Son of God, as the gospel says, then the same one is called Ecclesiast (Assembler). Perhaps we may not unreasonably give this sense to the expression used in the title, so that we may learn by this that the meaning of these words has reference to him who established the church forever through the gospel message. Words, it says, of the Ecclesiast, the Son of David. And Matthew so names him at the beginning of his gospel, calling the Lord “Son of David.”

Ecclesiastes 1:2

Vanity may be described as something which lacks existence but exists only in the utterance of this word. The reality behind the word is nonexistent; only the letters transmit a useless, empty sound. These meaningless sounds randomly strike the ear as in a game when we create names which lack meaning. This is one form of vanity. Another refers to persons who zealously accumulate objects with no goal in mind. For example, children’s sand buildings, the shooting at stars with arrows, trapping the wind and racing with one’s shadow while trying to reach its head. If we take another example, we see that they all fall under the term “vanity.” Often human custom calls vanity the looking towards a goal and the pursuit of something profitable; should a person do something contrary or foolish, he invests his energy to no avail. This is too is called vanity.… [And] so “vanity of vanities” demonstrates the incomparable excess of vanity.

HOMILIES ON ECCLESIASTES 1

Ecclesiastes 1:2

The insubstantial is deemed “futile,” that which has existence only in the utterance of the word. No substantial object is simultaneously indicated when the term is used, but it is a kind of idle and empty sound, expressed by syllables in the form of a word, striking the ear at random without meaning, the sort of word people make up for a joke but which means nothing. This then is one sort of futility. Another sense of “futility” is the pointlessness of things done earnestly to no purpose, like the sandcastles children build, and shooting arrows at stars, and chasing the winds, and racing against one’s own shadow and trying to step on its head, and anything else of the same kind which we find done pointlessly. All these activities are included in the meaning of “futility.” … [And] so also “futility of futilities” indicates the absolute extreme of what is futile.

Ecclesiastes 1:4

What good does the possessor of many acres gain in the end, except that the foolish person thinks his own that which never belongs to him? Seemingly, in his greed he is ignorant that “the earth is the Lord’s, and the fullness thereof,” and that “God is king of all the earth.” It is the passion of having which gives people a false title of lordship over that which can never belong to them. “The earth,” says the wise Preacher, “abides for ever,” ministering to every generation, first one, then another, that is born upon it. People, though they are so little even their own masters, because they are brought into life without knowing it by their Maker’s will and before they wish are withdrawn from it, nevertheless in their excessive vanity think that they are life’s lords and think that they, now born, now dying, rule that which remains continually.

ON VIRGINITY 4

Ecclesiastes 1:7

You, whose period of struggle is short, do not become more lifeless than the earth, do not become more unthinking than the insensible, for you are endowed with thought and directed by reason toward life. Instead, as the apostle says, “Continue in the things you have learned and been convinced of,” in that steadfast and immoveable stability, since this also is one of the divine commands, that you “be steadfast and immoveable.” Let your sobriety abide unshaken, your faith firm, your love constant, your stability in every good thing unmoved, so that the earth in you may stand to eternity. But if any one, yearning for greater possessions and letting his desire become as boundless as a sea, has an insatiable greed for the streams of gain flowing in from every side, let him treat his disease by looking at the real sea. For … the sea does not exceed its boundary with the innumerable streams of water flowing into it but remains at the same volume, just as though it were receiving no new water from streams. In the same way human nature too, restricted by specific limits in the enjoyment of wh…

You, whose period of struggle is short, do not become more lifeless than the earth, do not become more unthinking than the insensible, for you are endowed with thought and directed by reason toward life. Instead, as the apostle says, “Continue in the things you have learned and been convinced of,” in that steadfast and immoveable stability, since this also is one of the divine commands, that you “be steadfast and immoveable.” Let your sobriety abide unshaken, your faith firm, your love constant, your stability in every good thing unmoved, so that the earth in you may stand to eternity. But if any one, yearning for greater possessions and letting his desire become as boundless as a sea, has an insatiable greed for the streams of gain flowing in from every side, let him treat his disease by looking at the real sea. For … the sea does not exceed its boundary with the innumerable streams of water flowing into it but remains at the same volume, just as though it were receiving no new water from streams. In the same way human nature too, restricted by specific limits in the enjoyment of what comes to it, cannot enlarge its appetite to match the extent of its acquisitions; while the intake is endless, the capacity for enjoyment is kept within its set limit.

Ecclesiastes 1:7

The sea is a receptacle for water which tends to flow everywhere; water never ceases to flow while the sea never grows larger. What is the goal of the water’s course which always fills the unquenchable sea? What is this influx of water which never fills the ever-constant sea? Ecclesiastes speaks like this that he may explain the insubstantiality of our frenzied pursuits which result from elements constituting man’s existence. If the sun’s course consists in this, it too has no limit; neither is there any succession between day and night, and the earth is condemned to remain ever unmoved. The rivers also labor in vain, for they are consumed by the insatiable sea which receives this constant inflow to no avail. If this is true, what about man who is subject to such elements? Why are we astonished at the rise and fall of a generation which follows a natural course because a generation of men always succeeds the one before it and so forth? What does Ecclesiastes cry out to the church? That you, oh man, who contemplate the universe, should understand your own nature. The wonders you behol…

The sea is a receptacle for water which tends to flow everywhere; water never ceases to flow while the sea never grows larger. What is the goal of the water’s course which always fills the unquenchable sea? What is this influx of water which never fills the ever-constant sea? Ecclesiastes speaks like this that he may explain the insubstantiality of our frenzied pursuits which result from elements constituting man’s existence. If the sun’s course consists in this, it too has no limit; neither is there any succession between day and night, and the earth is condemned to remain ever unmoved. The rivers also labor in vain, for they are consumed by the insatiable sea which receives this constant inflow to no avail. If this is true, what about man who is subject to such elements? Why are we astonished at the rise and fall of a generation which follows a natural course because a generation of men always succeeds the one before it and so forth? What does Ecclesiastes cry out to the church? That you, oh man, who contemplate the universe, should understand your own nature. The wonders you behold in heaven or on earth, the sun or sea, should help explain your human nature. Sunrise and sunset resemble our human nature because they both have in common the one course [circle] of life. When we come into existence, we later return to our natural place. Once our life sets, our light passes under the earth which then lays hold of it.

HOMILIES ON ECCLESIASTES 1

Ecclesiastes 1:7

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. Since these words refer to the divine commands, “be steadfast and unmovable,” allow temperance to abide in your life along with firm faith, constant love and stability in every kind of beauty, that you may resemble the earth’s eternal stability. If anyone is greedy like the ocean with its expansive, boundedness desire which the inflow of waters cannot satisfy, let one be cured of his illness by looking upon the ocean. In this way he will not transgress his own bounds in the multitude of waters but will retain the same fullness without the addition of more water. In similar fashion pleasures arising from human nature with its present limit cannot expand its gluttonous appetite to keep pace with their great number; rather, the influx [of pleasures] does not…

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. Since these words refer to the divine commands, “be steadfast and unmovable,” allow temperance to abide in your life along with firm faith, constant love and stability in every kind of beauty, that you may resemble the earth’s eternal stability. If anyone is greedy like the ocean with its expansive, boundedness desire which the inflow of waters cannot satisfy, let one be cured of his illness by looking upon the ocean. In this way he will not transgress his own bounds in the multitude of waters but will retain the same fullness without the addition of more water. In similar fashion pleasures arising from human nature with its present limit cannot expand its gluttonous appetite to keep pace with their great number; rather, the influx [of pleasures] does not cease even though our capacity for enjoyment is limited.

HOMILIES ON ECCLESIASTES 1

Ecclesiastes 1:9

Let no one listening to these words think that much talk and the repetition of words is vanity by the distinction between what is and what had been, for they demonstrate the difference between body and soul. Although the meaning of terms does not differ that much, the text does make a distinction to clearly manifest the difference for you. The soul existed right from the beginning; it had been purified in the past and will appear in the future. God fashioned the human body and will show the resurrection at the proper time, for that which comes after the resurrection was indeed fashioned first. The resurrection is nothing other than the restoration [apokatastasis.] of all things to their original state.

HOMILIES ON ECCLESIASTES 1

Ecclesiastes 1:9

Let none of those listening think that there is a longwinded and meaningless repetition of words in the distinction between what has come to be and what has been made. The text points out in each of the expressions the difference between the soul and the flesh. The soul has come to be, and the body has been made. It is not because the words have two different meanings that the text uses this distinction of terminology for each of the things referred to. But [it does so] to enable you to reckon what is advantageous in each case. The soul came to be in the beginning the same as it will again appear hereafter, when it has been purified. The body shaped by the hands of God was made what the resurrection of the dead in due time will reveal it to be. For such as you may see it after the resurrection of the dead, just such it was made at the first. The resurrection of the dead is nothing but the complete restoration of the original state.

Ecclesiastes 1:11

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. For I think this is the meaning of the text, in which he says, “There is no memory for the first, and indeed for those who come last there will be no memory of them.” It is as if he were saying that the memory of events which followed our blessed state at the beginning, through which humanity has come to be among evils, will be obliterated by what again supervenes at the end. For “there will be no memory of them with those who have come to be at the last.” That means, the final restoration will make the memory of evil things utterly vanish in our nature, in Jesus Christ our Lord, to whom be the glory forever and ever.

Ecclesiastes 1:11

If they are swallowed up in oblivion, do not wonder because the present will suffer the same fate. Because nature tends towards evil, we are forgetful of the good; but when enjoyment of the good returns, oblivion envelopes evil. We have no remembrance of the first and last things which is as though he said that the events which introduced evil after man’s original blessed state will erase the memory the last things. No such memory will exist in the future; the last state [hē eschatē katastasis] will utterly destroy the memory of evil deeds in Christ Jesus our Lord, to whom be glory forever and ever. Amen.

HOMILIES ON ECCLESIASTES 1

Ecclesiastes 1:12

We have learned who the Ecclesiast is, he who unites what has gone astray and has been scattered abroad, and makes it all one church and one flock, that none may be deaf to the shepherd’s kindly voice, which gives life to all. For “the words which I speak,” he says, “are spirit and are life.” This is the one who calls himself Ecclesiast, just as he calls himself “Physician,” and “Life,” and “Resurrection,” and “Light,” and “Way,” and “Door,” and “Truth,” and all the names of his love for humankind. … What does the Ecclesiast say? “I have become King over Israel in Jerusalem.” When is this? Surely when “he was set up as king by him on Mount Zion, his holy mountain, proclaiming the Lord’s commandment.” To him the Lord said, “You are my Son,” and “Today I have begotten you.” He says that today he has begotten the Maker of all, the Father of the ages, so that by applying a temporal term to the moment of his birth, the text might demonstrate not his existence before the ages but his fleshly birth in time, for the salvation of humankind.

Ecclesiastes 1:12

We now learn the identity of Ecclesiastes who gathers into one what is scattered and dispersed. He makes one flock and church in order that everyone may hear the Shepherd’s lovely voice who bestows life to all. “The words that I speak are spirit and life.” [Christ] calls himself Ecclesiastes that he might be doctor, life, resurrection, light, way, gate, truth and any other benevolent name for humankind. What does he say? “I have been king over Israel in Jerusalem.” At what time? Was it not when God set up a king in holy Mount Zion to proclaim his precepts? Of him the Lord says “You are my son; today I have begotten you.” The Maker of all things, the eternal Father, said that he begot him today. Thus this temporal name does not refer to [Christ’s] eternal essence but to a birth through the flesh in time for man’s salvation.

HOMILIES ON ECCLESIASTES 2

Ecclesiastes 1:13

These are the things which the true Ecclesiast recounts as he teaches, so I believe, the great mystery of salvation, the reason why God was revealed in flesh. “I gave my heart,” he says, “to enquiring into and investigating by wisdom all that had come about under the heaven.” This is the reason for the Lord’s fleshly coming to dwell with humankind, to give his heart to investigating in his own wisdom what has come about under the heaven. What is above the heaven had no need of investigation, just as there is no need of a medical attendant for what is not in the grip of illness. So because the evils were on earth—for the creeping animal, the serpent which “crawls on its breast and on its belly,” makes the earth its food, eating nothing from heaven; as it crawls on trodden ground it always looks at what treads on it, “watching for the traveler’s heel” and injecting its venom into those who have lost “the power to tread upon serpents”—for this reason he gave his “heart to enquiring into and investigating all that has come about under the heaven.”

Ecclesiastes 1:13

I think that the true Ecclesiastes next teaches about the great mystery of salvation when God manifested himself in the flesh. “I applied my heart to seek out and examine by wisdom all things done under heaven.” The reason for our Lord’s dwelling with men is to give his heart over in wisdom to consider his actions done under the sun. For man is not allowed to consider what lies above heaven just as healthy persons do not require doctors. Evil belongs to the earth. A snake is a reptile which crawls on its belly, eats earth instead of food from heaven, crawls on anything trampled down and is always on the prowl. It watches for man's heel and injects poison in those who have lost the power to tread on serpents. For this reason Ecclesiastes gives his heart over to careful consideration of every activity done under heaven.

HOMILIES ON ECCLESIASTES 2

Ecclesiastes 1:14

He came, then, to enquire by his own wisdom what has come about under the sun, what the confusion is of things here on earth, how being became the slave of nonbeing, how the unreal dominates being. And he saw that evil distress God gave to the sons of man, for them to be distressed with. This does not mean, as one might assume at first glance, that it is devout to think that God gave evil distress to people, for then the responsibility for ills would be laid on him.… What the more devout understanding is disposed to think is this: that the good gift of God, that is, freedom of action, became a means to sin through the sinful use humankind made of it. For unfettered free will is good by nature, and nobody would reckon among good things anything that was constrained by the yoke of necessity. But that free impulse of the mind rushing unschooled toward the choice of evil became a source of distress for the soul, as it was dragged down from the sublime and honorable toward the urges of the natural passions.… [Therefore] a correct understanding does not conclude that anything bad has been…

He came, then, to enquire by his own wisdom what has come about under the sun, what the confusion is of things here on earth, how being became the slave of nonbeing, how the unreal dominates being. And he saw that evil distress God gave to the sons of man, for them to be distressed with. This does not mean, as one might assume at first glance, that it is devout to think that God gave evil distress to people, for then the responsibility for ills would be laid on him.… What the more devout understanding is disposed to think is this: that the good gift of God, that is, freedom of action, became a means to sin through the sinful use humankind made of it. For unfettered free will is good by nature, and nobody would reckon among good things anything that was constrained by the yoke of necessity. But that free impulse of the mind rushing unschooled toward the choice of evil became a source of distress for the soul, as it was dragged down from the sublime and honorable toward the urges of the natural passions.… [Therefore] a correct understanding does not conclude that anything bad has been put in human nature by God but blames our capacity to choose, which is in itself a good thing. [It is] a gift of God granted to our nature, but through folly it has become a force tipping the balance the opposite way.

Ecclesiastes 1:14

Ecclesiastes has come to search through his own wisdom those actions done under the sun, their confusion, why things are subject to nonexistence and how that which is insubstantial prevails against being. He knew that “God has given to the sons of men an evil trouble to be vexed with.” This is not a pious deed we can readily understand because God has given an evil to the sons of men in order to trouble them; and so one may attribute the cause of evil to God.… A more pious understanding suggests that God bestows upon man the gift of free will which he abused and then became an instrument for sin. This free will is good and subject to no one, while anything subject to necessity should not be counted as good. But any impulse coming from the mind is free; it distracts the soul to choose evil and pulls it down to passion from the lofty honors it had received.… An accurate understanding of these verses does not mean that human nature lacks anything unbecoming from God; rather, they censure our power of free choice which in itself is good and a gift bestowed by God to human nature. But as…

Ecclesiastes has come to search through his own wisdom those actions done under the sun, their confusion, why things are subject to nonexistence and how that which is insubstantial prevails against being. He knew that “God has given to the sons of men an evil trouble to be vexed with.” This is not a pious deed we can readily understand because God has given an evil to the sons of men in order to trouble them; and so one may attribute the cause of evil to God.… A more pious understanding suggests that God bestows upon man the gift of free will which he abused and then became an instrument for sin. This free will is good and subject to no one, while anything subject to necessity should not be counted as good. But any impulse coming from the mind is free; it distracts the soul to choose evil and pulls it down to passion from the lofty honors it had received.… An accurate understanding of these verses does not mean that human nature lacks anything unbecoming from God; rather, they censure our power of free choice which in itself is good and a gift bestowed by God to human nature. But as a result of indiscretion, free will inclines towards the opposite way.

HOMILIES ON ECCLESIASTES 2