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 - As the words are an exclamation, it would be better to translate, O vanity of vanities! Emptiness of emptinesses.

True, substantial good is not to be found in any thing liable to change and corruption.

The author referred to in the introduction begins his paraphrase thus: -

"O vain deluding world! whose largest gifts

Thine emptiness betray, like painted clouds,

Or watery bubbles: as the vapor flies,

Dispersed by lightest blast, so fleet thy joys,

And leave no trace behind. This serious truth

The royal preacher loud proclaims, convinced

By sad experience; with a sigh repeats

The mournful theme, that nothing here below

Can solid comfort yield: 'tis all a scene.

Of vanity, beyond the power of words

To express, or thought conceive. Let every man

continued...

Vanity of vanities, saith the preacher,.... This is the preacher's text; the theme and subject he after enlarges upon, and proves by an induction of particulars; it is the sum of the whole book;

vanity of vanities, all is vanity; most extremely vain, exceedingly so, the height of vanity: this is repeated, both for the confirmation of it, men being hard of belief of it; and to show how much the preacher was affected with it himself, and to affect others with the same. The Targum reads, "vanity of vanities in this world"; which is right as to the sense of the passage; for though the world, and all things in it, were made by God, and are very good; yet, in comparison of him, are less than nothing, and vanity; and especially as become subject to it through sin, a curse being brought upon the earth by it; and all the creatures made for the use of men liable to be abused, and are abused, through luxury, intemperance, and cruelty; and the whole world usurped by Satan, as the god of it. Nor is there anything in it, and put it all together, that can give satisfaction and contentment; and all is fickle, fluid, transitory, and vanishing, and in a short time will come to an end: the riches of the world afford no real happiness, having no substance in them, and being of no long continuance; nor can a man procure happiness for himself or others, or avert wrath to come, and secure from it; and especially these are vanity, when compared with the true riches, the riches of grace and glory, which are solid, substantial, satisfying, and are for ever: the honours of this world are empty things, last a very short time; and are nothing in comparison of the honour that comes from God, and all the saints have, in the enjoyment of grace here, and glory hereafter: the sinful pleasures of life are imaginary things, short lived ones; and not to be mentioned with spiritual pleasures, enjoyed in the house of God, under the word and ordinances; and especially with those pleasures, for evermore, at the right hand of God. Natural wisdom and knowledge, the best thing in the world; yet much of it is only in opinion; a great deal of it false; and none saving, and of any worth, in comparison of the knowledge of Christ, and of God in Christ; all the forms of religion and external righteousness, where there is not the true fear and grace of God, are all vain and empty things. Man, the principal creature in the world, is "vain man"; that is his proper character in nature and religion, destitute of grace: every than is vain, nay, vanity itself; high and low, rich and poor, learned or unlearned; nay, man at his best estate, as worldly and natural, is so; as even Adam was in his state of innocence, being fickle and mutable, and hence he fell, Psalm 39:5; and especially his fallen posterity, whose bodies are tenements of clay; their beauty vain and deceitful; their circumstances changeable; their minds empty of all that is good; their thoughts and imaginations vain; their words, and works, and actions, and their whole life and conversation; they are not at all to be trusted in for help, by themselves or others. The Targum is,

"when Solomon, king of Israel, saw, by the spirit of prophecy, that the kingdom of Rehoboam his son would be divided with Jeroboam, the son of Nebat; and that Jerusalem, and the house of the sanctuary, would be destroyed, and the people of the children of Israel would be carried captive; he said, by his word, Vanity of vanities in this world, vanity of vanities; all that I and my father David have laboured for, all is vanity!''

The book begins artistically with an opening section of the nature of a preamble. The ground-tone of the whole book at once sounds in Ecclesiastes 1:2, which commences this section, "O vanity of vanities, saith Koheleth, O vanity of vanities! All is vain." As at Isaiah 40:1 (vid., l.c.) it is a question whether by "saith" is meant a future or a present utterance of God, so here and at Ecclesiastes 12:8 whether "saith" designates the expression of Koheleth as belonging to history or as presently given forth. The language admits both interpretations, as e.g., "saith," with God as the subject, 2 Samuel 23:3, is meant historically, and in Isaiah 49:5 of the present time. We understand "saith" here, as e.g., Isaiah 36:4, "Thus saith ... the king of Assyria," of something said now, not of something said previously, since it is those presently living to whom the Solomon redivivus, and through him the author of this book, preaches the vanity of all earthly things. The old translators take "vanity of vanities" in the nominative, as if it were the predicate; but the repetition of the expression shows that it is an exclamation equals O vanitatem vanitatum. The abbreviated connecting form of הבל is here not punctuated הבל, after the form חדר (חדר) and the like, but הבל, after the manner of the Aram. ground-form עבד; cf. Ewald, 32b. Jerome read differently: In Hebraeo pro vanitate vanitatum ABAL ABALIM scriptum est, quod exceptis lxx interpretibus omnes similiter transtulerunt ἀτμὸς ἀτμἰδων sive ἀτμῶν. Hěvěl primarily signifies a breath, and still bears this meaning in post-bibl. Heb., e.g., Schabbath 119b: "The world exists merely for the sake of the breath of school-children" (who are the hope of the future). Breath, as the contrast of that which is firm and enduring, is the figure of that which has no support, no continuance. Regarding the superlative expression, "Vanity of vanities," vid., the Sol 1:1. "Vanity of vanities" is the non plus ultra of vanity, - vanity in the highest degree. The double exclamation is followed by a statement which shows it to be the result of experience. "All is vain" - the whole (of the things, namely, which present themselves to us here below for our consideration and use) is vanity.

{b} Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.

(b) He condemns the opinions of all men who set happiness in anything but in God alone, seeing that in this world all things are as vanity and nothing.

1:2 Vanity - Not only vain, but vanity in the abstract, which denotes extreme vanity. Saith - 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.

[1] Vanity

"Vanity," in Ecclesiastes, and usually in Scripture, means, not foolish pride, but the emptiness in final result of all life apart from God. It is to be born, to toil, to suffer, to experience some transitory joy, which is as nothing in view of eternity, to leave it all, and to die. See Rom 8:20-22.

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).

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?