Ecclesiastes 1:2

1:1-3 Much is to be learned by comparing one part of Scripture with another. We here behold Solomon returning from the broken and empty cisterns of the world, to the Fountain of living water; recording his own folly and shame, the bitterness of his disappointment, and the lessons he had learned. Those that have taken warning to turn and live, should warn others not to go on and die. He does not merely say all things are vain, but that they are vanity. VANITY OF VANITIES, ALL IS VANITY. This is the text of the preacher's sermon, of which in this book he never loses sight. If this world, in its present state, were all, it would not be worth living for; and the wealth and pleasure of this world, if we had ever so much, are not enough to make us happy. What profit has a man of all his labour? All he gets by it will not supply the wants of the soul, nor satisfy its desires; will not atone for the sins of the soul, nor hinder the loss of it: what profit will the wealth of the world be to the soul in death, in judgment, or in the everlasting state?

Ecclesiastes 1:2 . Vanity, &c. — Not only vain, but vanity in the abstract, which denotes extreme vanity. Saith the Preacher — Upon deep consideration and long experience, and by divine inspiration. This verse contains the general proposition, which he intends particularly to demonstrate in the following book. All — All worldly things; is vanity — Not in themselves, for they are God’s creatures, and therefore good in their kinds, but in reference to that happiness which men seek and expect to find in them. So they are unquestionably vain, because they are not what they seem to be, and perform not what they promise, but, instead of that, are the occasions of innumerable cares, and fears, and sorrows, and mischiefs. Nay, they are not only vanity, but vanity of vanities, the vainest vanity, vanity in the highest degree. And this is redoubled, because the thing is certain, beyond all possibility of dispute.

(2) Vanity of vanities.— This verse strikes the key-note of the whole work. In using this expression we mean to indicate the opinion that the unity of the book is rather that of a musical composition than of a philosophical treatise. A leading theme is given out and followed for a time. Episodes are introduced, not perhaps logically connected with the original subject, but treated in harmony with it, and leading back to the original theme which is never lost sight of, and with which the composition comes to a close ( Ecclesiastes 12:8 ). The word translated “vanity” (which occurs thirty-seven times in this book, and only thirty-three times in all the rest of the Old Testament) in its primary meaning denotes breath or vapour, and is so translated here in some of the Greek versions (comp. James 4:4); so in Isaiah 57:13. It is the same word as the proper name Abel, on which see Note on Genesis 4:2. It is frequently applied in Scripture to the follies of heathenism (Jeremiah 14:22, &c), and also to the whole estate of men (Psalm 39:5-6; Psalm 62:9; Psalm 144:4). The translation “vanity” is that of the LXX. We may reasonably believe that St. Paul (Romans 8:20) had this key-note of Ecclesiastes in his mind. “Vanity of vanities” is a common Hebrew superlative, as in the phrases “Heaven of heavens,” “Song of songs,” “Holy of holies,” “Lamentation of lamentations” (Micah 2:4, margin). Saith the Preacher.—Heb., said.

The Hebrew constantly employs the preterite when English usage requires the present or perfect. In the case of a message the point of time contemplated in Hebrew is that of the giving, not the delivery, of the message. So “Thus said Benhadad,” “Thus said the Lord” (1Kings 20:2; 1Kings 20:5; 1Kings 20:13 and passim) are rightly translated by the present in our version. In the present case this formula is one which might conceivably be employed if the words of Kohéleth were written down by himself; yet it certainly rather suggests that we have here these words as written down by another.

Vanity - This word הבל hebel, or, when used as a proper name, in Genesis 4:2 , "Abel", occurs no less than 37 times in Ecclesiastes, and has been called the key of the book. Primarily it means "breath," "light wind;" and denotes what: (1) passes away more or less quickly and completely; (2) leaves either no result or no adequate result behind, and therefore (3) fails to satisfy the mind of man, which naturally craves for something permanent and progressive: it is also applied to: (4) idols, as contrasted with the Living, Eternal, and Almighty God, and, thus, in the Hebrew mind, it is connected with sin. In this book it is applied to all works on earth, to pleasure, grandeur, wisdom, the life of man, childhood, youth, and length of days, the oblivion of the grave, wandering and unsatisfied desires, unenjoyed possessions, and anomalies in the moral government of the world. Solomon speaks of the world-wide existence of "vanity," not with bitterness or scorn, but as a fact, which forced itself on him as he advanced in knowledge of men and things, and which he regards with sorrow and perplexity. From such feelings he finds refuge by contrasting this with another fact, which he holds with equal firmness, namely, that the whole universe is made and is governed by a God of justice, goodness, and power.

The place of vanity in the order of Divine Providence - unknown to Solomon, unless the answer be indicated in Ecclesiastes 7:29 - is explained to us by Paul, Romans 8, where its origin is traced to the subjugation and corruption of creation by sin as a consequence of the fall of man; and its extinction is declared to be reserved until after the Resurrection in the glory and liberty of the children of God. Vanity of vanities - A well-known Hebrew idiom signifying vanity in the highest degree. Compare the phrase, "holy of holies." All - Solomon includes both the courses of nature and the works of man Ecclesiastes 1:4-11. Compare Romans 8:22.

Vanity of vanities; not only vain, but vanity in the abstract, which notes extreme vanity, especially where the word is thus doubled; as a king of kings is the chief of kings, and a servant of servants is the vilest of servants, and a song of songs is a most excellent song. Saith the Preacher, upon deep consideration and long experience, and by Divine inspiration. This verse contains the general proposition, which he intends particularly to demonstrate in the whole following book. All, all worldly things, and all men’s designs, and studies, and works about them, is vanity ; not in themselves, for so they are God’s creatures, and therefore good and really useful in their kinds; but in reference to men, and to that happiness which men seek and confidently expect to find in them. So they are unquestionably vain , because they are not what they seem to be, and perform not what they promise, content and satisfaction, but instead of that are commonly the causes or occasions of innumerable cares, and fears, and sorrows, and mischiefs; and because they are altogether unsuitable to the noble mind or soul of man, both in nature or quality, and in duration, as being unstable and perishing things.

And this vanity of them is here repeated again and again; partly, because it was most deeply fixed and perpetually present in Solomon’s thoughts; partly, to show the unquestionable certainty and vast importance of this truth; and partly, that he might more thoroughly awaken the dull and stupid minds of men to the consideration of it, and might wean men’s hearts from those things upon which he knew they excessively doted.

2. The theme proposed of the first part of his discourse. Vanity of vanities—Hebraism for the most utter vanity. So "holy of holies" (Ex 26:33); "servant of servants" (Ge 9:25). The repetition increases the force. all—Hebrew, "the all"; all without exception, namely, earthly things. vanity—not in themselves, for God maketh nothing in vain (1Ti 4:4, 5), but vain when put in the place of God and made the end, instead of the means (Ps 39:5, 6; 62:9; Mt 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (Ro 8:20).

2 . Vanity of vanities ] The form is the highest type (as in the “servant of servants” of Genesis 9:25 , the “chief over the chief” of Numbers 3:32 ) of the Hebrew superlative. The word translated “vanity,” identical with the name Abel or Hebel ( Genesis 4:2 ) means primarily a “breath,” or “vapour,” and as such becomes the type of all that is fleeting and perishable ( Psalm 62:9 ; Psalm 144:4 ). It is uniformily translated by “vanity” in the English Version of this book, which is moulded on the Vulgate as that was upon the LXX. The other Greek versions gave “vapour of vapours” (Hieron. in loc. ) and this may perhaps be regarded as, in some respects, a preferable rendering. The watchword of the book, the key-note of its melancholy music, meeting us not less than thirty-nine times, is therefore, whether we take it as a proposition or an exclamation, like that of the Epicurean poet “ Pulvis et umbra sumus ” (Hor. Od. iv. 7. 9), like that also, we may add, of St James ( James 3:14 ) and the Psalmist ( Psalm 90:3-10 ). In the Wisdom of Solomon apparently written (see Introduction , chap. v.) as a corrective complement to Ecclesiastes we have a like series of comparisons, the “dust,” the “thin froth,” the “smoke,” but there the idea of ‘vanity’ is limited to the “hope of the ungodly” and the writer, as if of set purpose, avoids the sweeping generalizations of the Debater , who extends the assertion to the “all” of human life, and human aims.

It is not without significance that St Paul, in what is, perhaps, the solitary reference in his writings to this book, uses the word which the LXX. employs here, when he affirms that “the creature was made subject to vanity ” and seeks to place that fact in its right relation to the future restitution of the Universe ( Romans 8:20 ).