Ecclesiastes 1:2 - Exposition

Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity (comp. Ecclesiastes 12:8 ). "Vanity" is hebel , which means "breath," and is used metaphorically of anything transitory, frail, unsatisfying. We have it in the proper name Abel, an appropriate designation of the youth whose life was cut short by a brother's murderous hand. "Vanity of vanities," like "heaven of heavens" ( 1 Kings 8:27 ), "song of songs" (So Ecclesiastes 1:1 ), etc; is equivalent to a superlative, "most utterly vain." It is here an exclamation, and is to be regarded as the key-note of the whole subsequent treatise, which is merely the development of this text. Septuagint, ματαιότης ματαιοτήτων ; other Greek translators, ἀτμὶς ἀτμίδων , "vapor of vapors." For "saith" the Vulgate gives dixit ; the Septuagint, εἶπεν ; but as there is no reference to any previous utterance of the Preacher, the present is more suitable here. In affirming that "all is vanity," the writer is referring to human and mundane things, and directs not his view beyond such phenomena. Such reflection is common in sacred and profane writings alike; such experience is universal (comp. Genesis 47:9 ; Psalms 39:5-7 ; Psalms 90:3-10 ; James 3:14 ). "Pulvis et umbra sumus," says Horace ('Carm.,' 4.7. 16. " O curas hominum! O quantum est in rebus inane! " (Persius, 'Sat.,' 1.1). If Dean Plumptre is correct in contending that the Book of Wisdom was written to rectify the deductions which might be drawn from Koheleth, we may contrast the caution of the apocryphal writer, who predicates vanity, not of all things, but only of the hope of the ungodly, which he likens to dust, froth, and smoke (see Wis. 2:1, etc.; 5:14). St. Paul ( Romans 8:20 ) seems to have had Ecclesiastes in mind when he spoke of the creation being subjected to vanity ( τῇ ματαιότητι ), as a consequence of the fall of man, not to be remedied till the final restitution of all things. "But a man will say, If all things are vain and vanity, wherefore were they made? If they are God's works, how are they vain? But it is not the works of God which he calls vain. God forbid! The heaven is not vain; the earth is not vain: God forbid! Nor the sun, nor the moon, nor the stars, nor our own body. No; all these are very good. But what is vain? Man's works, pomp, and vain-glory. These came not from the hand of God, but are of our own creating. And they are vain because they have no useful end That is called vain which is expected indeed to possess value, yet possesses it not; that which men call empty, as when they speak of 'empty hopes,' and that which is fruitless. And generally that is called vain which is of no use. Let us see, then, whether all human things are not of this sort" (St. Chrysostom, 'Hem. 12. in Ephes.').