The doctrines of Epicurus (founder of the Epicurean philosophers) and Zeno (founder of the Stoic philosophers) came into existence several centuries before the apostle Paul arrived to Athens. History reveals that Epicurus lived in Athens from 341-270 BC and Zeno from 340-265 BC. Both men, along with their disciples, fiercely opposed one another on numerous different philosophies, but one above all; man’s purpose for life. Epicurus adamantly promulgated that man’s ultimate goal in life was to reach a maximum level of pleasure very similar to hedonism. Zeno, on the other hand, promoted that man would reach his true purpose by being indifferent toward his emotions because virtue is the only good. Although both Greek philosophers clearly stood on opposite spectrums of what indeed is the purpose of life, they did agree on one particular issue. Epicurus and Zeno both denied that there was life after death, thus both men fully rejected the possibility of a resurrection. Their disciples were taught to view life solely from the physical aspect, leading them on the path of a shortsighted understanding of man’s true purpose in life. Ironically, Zeno and Epicurus both believed in the existence of the gods from Olympus and professed to be “religious,” but neither one ever taught submission or obedience to these gods. This was so because they both firmly held that human life was limited to this physical world only; since there was nothing else for man after death. Incredibly, both trains of thought were quickly discredited by the wisest man to have ever lived in this world. The inspired Solomon penned the book of Ecclesiastes specifically with this question in mind. Remember that in his book, Solomon (under the pseudonym Koheleth) speaks about life “under the sun.” This expression is often used by the inspired scribe to remind his readers that his focus is life in this physical realm. However, it is foolish to dismiss the importance of his lesson only because it is focused on life here on earth. Let us be wise to understand that this does not mean to reject a spiritual realm nor disassociate both worlds from each other. Unlike Epicurus and Zeno, Solomon’s conclusion about mankind’s reason for being in this world is directly linked with the spiritual world. Therefore, the king astutely begins his writ by expressing the solemness of what he is about to reveal concerning the subject. Solomon achieves this when he adopts the title of Koheleth at the very beginning of his treatise. His choice of taking on this mantle immediately sets the sacred tone of his message because his readers understood that they were being summoned to a kahal (a holy assembly, 1st Kings 8:1-2) by the Koheleth. In doing this, the king exhorts his readers to pay very close attention to what he is about to teach, due to the precious worth it holds. Having gained his audience’s attention, the inspired king declares “‘Vanity of vanities,’ says the Preacher; ‘Vanity of vanities, all is vanity’” (Ecclesiastes 1:2). The superlative expression implemented by Solomon is the central theme of the entire book. Once more, let us recall that the Hebrew word hebel speaks of something that is transitory, fragile like a breathe, or without satisfaction (Strong, H1892). Thus, his expression is utilized to demonstrate that form of life that is the most vain (empty) of all. It is of great value to realize that the answer to his quest in discovering the purpose of man’s life is achieved through his personal experiences under the sun. In the first 2 chapters of the book, the Koheleth journeys to find a life full of satisfaction and happiness through terrestrial means. Solomon describes that he was able to achieve all of the goals that man still sets today under the assumption that this provides happiness. He had achieved in obtaining knowledge (1:12-18), pleasure (2:1-5), and great wealth (2:6-11) and yet “I looked on all the works that my hands had done and and on the labor in which I had toiled; and indeed all was vanity and grasping for the wind. There was no profit under the sun” (Ecclesiastes 2:11, emphasis added). Undeniably, King Solomon was blessed to live a life coveted and sought after by the majority of mankind today. Despite having accumulated vast amounts of wealth and fame, the king confesses that these accomplishments did not provide complete joy. Rather, observe that the king states that “there was no profit under the sun.” Why were these material gains not sufficient to satisfy Solomon? If Epicurus and Zeno were right, why was it that Solomon (who clearly reached both levels set by these men) was still in despair? The reason is because “what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul” (Mark 8:36-37, emphasis added)? These rhetorical questions asked by the Lord Jesus illuminates Koheleth’s wise council. We must not forget that he sought everlasting happiness under the sun where everything is transitory and temporary. For this reason, his conclusion correctly reveals that man’s true purpose cannot lie in this life, but is linked to the life in eternity. Observe that the Master coincides with Solomon’s synopsis because his rhetoric focuses on the soul; not the flesh. Thus, His teachings in the selected passage revolve around attaining eternal life in heaven with God, which He declares is mankind’s true reason for living this life. Life on earth prepares man for life in eternity if he lives it wisely. Solomon warns his readers that to limit our goals to this physical life and ignore the reality of an afterlife is to be caught in the “vanity of vanities.” A life revolved exclusively around earthly knowledge, pleasure, fame, or wealth is a life tortured with “vexation of spirit” since none of it follows man when he dies. David, too, explains “certainly every man at his best state is but vapor. Surely every man walks about a shadow; surely they busy themselves in vain; he heaps up riches, and does not know who will gather them” (Psalm 39:5b-7, emphasis added). Therefore, Holy Writ urgently calls to man to “set your mind on things above, not on things on the earth” because “to be carnally minded is death, but to be spiritually minded is life and peace” (Colossians 3:2 and Romans 8:6, emphasis added).
