The Futility of Pleasure and Possessions

      1I said to myself, “Come now, I will test you with pleasure. So enjoy yourself.” And behold, it too was futility. 2I said of laughter, “It is madness,” and of pleasure, “What does it accomplish?” 3I explored with my mind how to stimulate my body with wine while my mind was guiding me wisely, and how to take hold of folly, until I could see what good there is for the sons of men to do under heaven the few years of their lives. 4I enlarged my works: I built houses for myself, I planted vineyards for myself; 5I made gardens and parks for myself and I planted in them all kinds of fruit trees; 6I made ponds of water for myself from which to irrigate a forest of growing trees. 7I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem. 8Also, I collected for myself silver and gold and the treasure of kings and provinces. I provided for myself male and female singers and the pleasures of men—many concubines.

      9Then I became great and increased more than all who preceded me in Jerusalem. My wisdom also stood by me. 10All that my eyes desired I did not refuse them. I did not withhold my heart from any pleasure, for my heart was pleased because of all my labor and this was my reward for all my labor. 11Thus I considered all my activities which my hands had done and the labor which I had exerted, and behold all was vanity and striving after wind and there was no profit under the sun.

Wisdom Excels Folly

      12So I turned to consider wisdom, madness and folly; for what will the man do who will come after the king except what has already been done? 13And I saw that wisdom excels folly as light excels darkness. 14The wise man’s eyes are in his head, but the fool walks in darkness. And yet I know that one fate befalls them both. 15Then I said to myself, “As is the fate of the fool, it will also befall me. Why then have I been extremely wise?” So I said to myself, “This too is vanity.” 16For there is no lasting remembrance of the wise man as with the fool, inasmuch as in the coming days all will be forgotten. And how the wise man and the fool alike die! 17So I hated life, for the work which had been done under the sun was grievous to me; because everything is futility and striving after wind.

The Futility of Labor

      18Thus I hated all the fruit of my labor for which I had labored under the sun, for I must leave it to the man who will come after me. 19And who knows whether he will be a wise man or a fool? Yet he will have control over all the fruit of my labor for which I have labored by acting wisely under the sun. This too is vanity. 20Therefore I completely despaired of all the fruit of my labor for which I had labored under the sun. 21When there is a man who has labored with wisdom, knowledge and skill, then he gives his legacy to one who has not labored with them. This too is vanity and a great evil. 22For what does a man get in all his labor and in his striving with which he labors under the sun? 23Because all his days his task is painful and grievous; even at night his mind does not rest. This too is vanity.

      24There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen that it is from the hand of God. 25For who can eat and who can have enjoyment without Him? 26For to a person who is good in His sight He has given wisdom and knowledge and joy, while to the sinner He has given the task of gathering and collecting so that he may give to one who is good in God’s sight. This too is vanity and striving after wind.

NASB ©1995

American Standard Version
I said in my heart, Come now, I will prove thee with mirth; therefore enjoy pleasure: and, behold, this also was vanity.

Douay-Rheims Bible
I said in my heart: I will go, and abound with delights, and enjoy good things. And I saw that this also was vanity.

Darby Bible Translation
I said in my heart, Come now, I will try thee with mirth, therefore enjoy pleasure. But behold, this also is vanity.

English Revised Version
I SAID in mine heart, Go to now, I will prove thee with mirth; therefore enjoy pleasure: and, behold, this also was vanity.

Webster's Bible Translation
I said in my heart, Come now, I will prove thee with mirth, therefore enjoy pleasure: and behold, this also is vanity.

World English Bible
I said in my heart, "Come now, I will test you with mirth: therefore enjoy pleasure;" and behold, this also was vanity.

Young's Literal Translation
I said in my heart, 'Pray, come, I try thee with mirth, and look thou on gladness;' and lo, even it is vanity.Of Spiritual Aridity
Of Spiritual Aridity Though God hath no other desire than to impart Himself to the loving soul that seeks Him, yet He frequently conceals Himself that the soul may be roused from sloth, and impelled to seek Him with fidelity and love. But with what abundant goodness doth He recompense the faithfulness of His beloved? And how sweetly are these apparent withdrawings of Himself succeeded by the consoling caresses of love? At these seasons we are apt to believe, either that it proves our fidelity, and …
Madame Guyon—A Short and Easy Method of Prayer

A Prayer for Cleansing of the Heart and for Heavenly Wisdom
4. Strengthen me, O God, by the grace of Thy Holy Spirit. Give me virtue to be strengthened with might in the inner man, and to free my heart from all fruitless care and trouble, and that I be not drawn away by various desires after any things whatsoever, whether of little value or great, but that I may look upon all as passing away, and myself as passing away with them; because there is no profit under the sun, and all is vanity and vexation of spirit.(1) Oh how wise is he that considereth thus! …
Thomas A Kempis—Imitation of Christ

Chronology of the Life of Ephraim.
Thus the fixed points for determining the chronology of Ephraim's life are: 1. The death of his patron, St. Jacob, Bishop of Nisibis, in 338, after the first siege of that city. 2. The third siege, in which he was among the defenders of the city, in 350. 3. The surrender of Nisibis by Jovian, and its abandonment by its Christian inhabitants, 363; followed by Ephraim's removal to Edessa. 4. The consecration of Basil to the see of Cæsarea, late in 370, followed by Ephraim's visit to him there. …
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian

Introduction to the "Theological" Orations.
"It has been said with truth," says the writer of the Article on Gregory of Nazianzus in the Dictionary of Christian Biography, "that these discourses would lose their chief charm in a translation....Critics have rivalled each other in the praises they have heaped upon them, but no praise is so high as that of the many Theologians who have found in them their own best thoughts. A Critic who cannot be accused of partiality towards Gregory has given in a few words perhaps the truest estimate of them: …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

But Now I Will Proceed with what I have Begun...
14. But now I will proceed with what I have begun, if I can, and I will so treat with you, as not in the mean while to lay open the Catholic Faith, but, in order that they may search out its great mysteries, to show to those who have a care for their souls, hope of divine fruit, and of the discerning of truth. No one doubts of him who seeks true religion, either that he already believes that there is an immortal soul for that religion to profit, or that he also wishes to find that very thing in this …
St. Augustine—On the Profit of Believing.

Whether the Church Observes a Suitable Rite in Baptizing?
Objection 1: It seems that the Church observes an unsuitable rite in baptizing. For as Chrysostom (Chromatius, in Matth. 3:15) says: "The waters of Baptism would never avail to purge the sins of them that believe, had they not been hallowed by the touch of our Lord's body." Now this took place at Christ's Baptism, which is commemorated in the Feast of the Epiphany. Therefore solemn Baptism should be celebrated at the Feast of the Epiphany rather than on the eves of Easter and Whitsunday. Objection …
Saint Thomas Aquinas—Summa Theologica

A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Eternity of Heaven's Happiness.
Having endeavored, in the foregoing pages, to form to ourselves some idea of the glorious happiness reserved for us in heaven, there still remains to say something of its crowning glory--the eternity of its duration. This is not only its crowning glory, but it is, moreover, an essential constituent of that unspeakable joy which now inebriates the souls of the blessed. A moment's reflection will make this evident. Let us suppose, for the sake of illustration, that on the last day, God should thus …
F. J. Boudreaux—The Happiness of Heaven

Solomon's Repentance
Twice during Solomon's reign the Lord had appeared to him with words of approval and counsel--in the night vision at Gibeon, when the promise of wisdom, riches, and honor was accompanied by an admonition to remain humble and obedient; and after the dedication of the temple, when once more the Lord exhorted him to faithfulness. Plain were the admonitions, wonderful the promises, given to Solomon; yet of him who in circumstances, in character, and in life seemed abundantly fitted to heed the charge …
Ellen Gould White—The Story of Prophets and Kings

The Outbreak of the Arian Controversy. The Attitude of Eusebius.
About the year 318, while Alexander was bishop of Alexandria, the Arian controversy broke out in that city, and the whole Eastern Church was soon involved in the strife. We cannot enter here into a discussion of Arius' views; but in order to understand the rapidity with which the Arian party grew, and the strong hold which it possessed from the very start in Syria and Asia Minor, we must remember that Arius was not himself the author of that system which we know as Arianism, but that he learned the …
Eusebius Pamphilius—Church History

Paul's Missionary Labors.
The public life of Paul, from the third year after his conversion to his martyrdom, a.d. 40-64, embraces a quarter of a century, three great missionary campaigns with minor expeditions, five visits to Jerusalem, and at least four years of captivity in Caesarea and Rome. Some extend it to a.d. 67 or 68. It may be divided into five or six periods, as follows: 1. a.d. 40-44. The period of preparatory labors in Syria and his native Cilicia, partly alone, partly in connection with Barnabas, his senior …
Philip Schaff—History of the Christian Church, Volume I

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