Ecclesiastes 1:2
Verse
Context
Sermons







Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 Ecc 1:2, which commences this section, "O vanity of vanities, saith Koheleth, O vanity of vanities! All is vain." As at Isa 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 Ecc 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, Sa2 23:3, is meant historically, and in Isa 49:5 of the present time. We understand "saith" here, as e.g., Isa 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 = 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.
Jamieson-Fausset-Brown Bible Commentary
The theme proposed of the first part of his discourse. Vanity of vanities--Hebraism for the most utter vanity. So "holy of holies" (Exo 26:33); "servant of servants" (Gen 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 (Ti1 4:4-5), but vain when put in the place of God and made the end, instead of the means (Psa 39:5-6; Psa 62:9; Mat 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (Rom 8:20).
John Gill Bible Commentary
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, Psa 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!''
Tyndale Open Study Notes
1:2-11 The Teacher begins by observing that each natural and historical activity is accentuated by its circular repetitive rhythm of coming and going, being and not being. This can lead to the despairing cry that everything is meaningless. The Teacher moves rapidly from subject to subject and finishes this section with the topic he started with, using a literary pattern that mirrors the circularity he describes in nature and in human history. 1:2 Everything is meaningless . . . completely meaningless (literally vapor of vapors, everything is vapor): Wherever “meaningless” occurs in this book, the Hebrew word hebel (“breath, vapor”) is behind it. The Teacher’s conclusion is that everything is a transitory and meaningless vapor.
Ecclesiastes 1:2
Everything Is Futile
1These are the words of the Teacher, the son of David, king in Jerusalem: 2“Futility of futilities,” says the Teacher, “futility of futilities! Everything is futile!”
- Scripture
- Sermons
- Commentary
A Jug of Water
By Richard Wurmbrand12K35:08Jesus ChristECC 1:2MAT 11:28MAT 19:14LUK 7:47LUK 23:34LUK 23:42JHN 4:14In this sermon, the preacher shares a story of a man who had forgotten his purpose in life and became consumed by worldly desires. The man had a happy life with a wealthy wife and children, but tragedy struck when a flood destroyed everything he had. This event served as a wake-up call for the man to realize the emptiness of worldly pursuits and the importance of seeking God's love. The preacher also shares his personal journey of how he, as a Jewish person, came to know Christ.
The Flow of Materialism
By Francis Schaeffer1.8K00:00MaterialismRelativismPSA 119:105PRO 14:12ECC 1:2ISA 40:8JHN 14:6ROM 1:251CO 15:32COL 2:82TI 3:16JAS 1:5Francis Schaeffer addresses the pervasive influence of materialism and relativism in both Western and Eastern thought, arguing that these worldviews lead to a lack of meaning and moral clarity. He highlights the tension faced by those who reject a Christian perspective, as they grapple with the absurdity of existence while still seeking purpose and significance. Schaeffer critiques the reliance on experience over reason in modern society, suggesting that this shift has resulted in a moral vacuum where absolutes are abandoned. He warns that without a foundation in truth, humanity is left with a chaotic and meaningless existence, ultimately calling for a return to the Christian worldview for true answers to life's dilemmas.
Living for Your Job
By David Hocking1.3K51:45ECC 1:2ECC 1:12In this sermon, the preacher discusses the concept of true lasting satisfaction and joy. He emphasizes that satisfaction and enjoyment come from the resources of God alone, as stated in verse 24. The preacher addresses the challenges of life, including the fact that death is inevitable for everyone, regardless of their accomplishments or circumstances. Additionally, he highlights the reality that others will inherit what we have done in our lives. The preacher concludes by presenting three principles that should be applied: enjoying the good in our labor, recognizing that God gives wisdom, knowledge, and joy to those who are good in His sight, and understanding that the pursuits of sinners are ultimately in vain.
What Is Your Target
By Stephen Kaung1.2K1:05:02Pursuit of ChristPurposeEternal GoalsECC 1:2ECC 12:13PHP 3:14Stephen Kaung emphasizes the importance of pursuing a higher goal in life, drawing from Philippians 3:14, where Paul speaks of striving for the heavenly prize in Christ Jesus. He contrasts earthly pursuits such as wealth, fame, and pleasure with the ultimate fulfillment found in knowing Christ, echoing King Solomon's conclusion in Ecclesiastes that all is vanity without God. Kaung encourages believers to actively pursue a relationship with Christ, highlighting that true passion comes from the love of Christ that compels us to live for Him. He warns against complacency and urges the congregation to prepare for the Lord's return by living a life that reflects their commitment to God. The sermon concludes with a call to pursue Christ with passion, reminding the audience of the eternal significance of their choices.
Evangelizing the Western Mindset - Part 5
By Winkie Pratney1.0K49:06PSA 14:1PRO 23:4ECC 1:2MAT 16:26ROM 1:221TI 6:10This sermon delves into the loss of absolutes in culture, leading to a search for wonder and the impact of materialism on society. It explores the existential questions arising from a worldview devoid of spiritual meaning, the pursuit of pleasure as a substitute for purpose, and the emptiness of hedonism. The narrative includes anecdotes and philosophical reflections on the consequences of rejecting God and the search for meaning in a world without absolutes.
Collegiate Conference 1983-01 the Gospel
By William MacDonald97955:59ConferenceECC 1:2ECC 12:14MAT 16:26MRK 16:15JHN 4:13ROM 14:121CO 6:19PHP 2:11JAS 4:141PE 4:10In this sermon, the preacher talks about how people focus so much on their physical appearance and worldly possessions, but neglect their spiritual well-being. He emphasizes the importance of living for the eternal world rather than the temporary pleasures of this life. The preacher also highlights the need to take care of our souls just as we take care of our bodies. He shares stories and examples to illustrate the emptiness of pursuing worldly success and fame, and encourages the audience to prioritize their relationship with Jesus, who truly values and cares for them.
(Through the Bible) Ecclesiastes
By Zac Poonen57857:11ECC 1:2ECC 7:8ECC 9:8ECC 10:1ECC 11:1ECC 11:4ECC 11:6ECC 12:13This sermon delves into the book of Ecclesiastes, exploring the wisdom and insights shared by Solomon, highlighting the emptiness of pursuing worldly pleasures and the importance of seeking God's wisdom and guidance. It emphasizes the need for humility, the danger of relying solely on human intelligence, and the significance of listening to God, receiving correction, and living with integrity. The sermon encourages a focus on eternal values, the joy of wisdom, and the impact of our actions on others.
Checking Our Vision!
By David Daniel29448:13VisionVanity of LifeEternal PerspectiveECC 1:2COL 3:1David Daniel emphasizes the importance of having a heavenly perspective versus a life lived solely under the sun, as illustrated through the teachings of Ecclesiastes. He reflects on King Solomon's observations about the vanity of earthly pursuits and the futility of living without considering eternal significance. Daniel encourages the congregation to evaluate their lives and focus on spiritual matters, reminding them that true fulfillment comes from a relationship with Christ. He warns against being ensnared by worldly philosophies and urges believers to seek a higher calling in their service to God and one another. Ultimately, he calls for a commitment to live for eternal values rather than temporary gains.
Imitating Christ and Despising All Vanities on Earth
By Thomas a Kempis0ECC 1:2MAT 6:19JHN 8:121CO 1:181JN 2:15Thomas a Kempis preaches on the importance of imitating the life and habits of Jesus Christ to be truly enlightened and free from blindness of heart. He emphasizes that understanding the words of Christ requires patterning one's entire life after Him, rather than just hearing the Gospel. Kempis highlights that true wisdom lies in seeking the kingdom of heaven through contempt of the world, warning against vanity in pursuing worldly riches, honor, and desires of the flesh.
The Message of Ecclesiastes
By G. Campbell Morgan0WisdomThe Meaning of LifePRO 3:5ECC 1:2ECC 2:24ECC 3:1ECC 5:7ECC 7:14ECC 11:9ECC 12:13JHN 17:3G. Campbell Morgan explores the profound message of Ecclesiastes, emphasizing the folly of living life without a true relationship with God. He highlights the misconceptions about God that lead to a life filled with cynicism, fatalism, and hopelessness, ultimately revealing that true wisdom lies in fearing God and keeping His commandments. Morgan contrasts the wisdom of Proverbs with the experiences of the preacher in Ecclesiastes, illustrating how a godless life results in vanity and despair. The sermon concludes with the assertion that acknowledging God in all aspects of life unlocks true fulfillment and purpose.
The Theme
By W.J. Erdman0ECC 1:2ECC 2:11ECC 3:11ECC 9:9ECC 12:13W.J. Erdman preaches on the book of Ecclesiastes, where the Preacher, a wise man under the sun, seeks to answer the age-old question of the chief good in life and the true purpose of labor. The Preacher, viewed as a natural man, conducts experiments and observations to find meaning in a world filled with vanity and vexation of spirit. Despite his wisdom and seriousness, he grapples with despair and the mysteries of life, ultimately concluding that the true gain lies in fearing God and keeping His commandments.
The Constant Cry of the Rod
By Thomas Brooks0AfflictionDetachment from Worldly ComfortsPSA 62:10ECC 1:2MAT 6:19ROM 12:22CO 4:18PHP 3:8COL 3:2HEB 13:5JAS 4:41JN 2:15Thomas Brooks emphasizes that the rod of affliction serves as a powerful teacher, urging believers to detach their affections from worldly comforts and to recognize their ultimate emptiness and vanity. He explains that true contentment and fulfillment can only be found in a living relationship with Jesus, as worldly pleasures and honors are fleeting and unreliable. The sermon calls for a deep spiritual mortification of desires that distract from a focus on Christ.
Worshipers of the Golden Calf!
By Thomas Brooks0Communion with GodWorldlinessECC 1:2MAT 6:24LUK 16:19ROM 12:2PHP 3:19COL 3:21TI 6:9HEB 11:24JAS 4:41JN 2:15Thomas Brooks warns against the dangers of worldliness and earthly-mindedness among professing Christians, likening them to worshipers of the golden calf. He emphasizes that the allure of the world is deceptive and ultimately leads to spiritual decay, as true fulfillment can only be found in God. Brooks illustrates that an inordinate love for worldly things can sever one's communion with God, urging believers to seek a greater glory rather than being captivated by vanity. He reminds us that the things of this world are ultimately worthless in the eyes of eternity, and that true richness comes from a relationship with God.
That Is All They Have to Enjoy
By C.H. Spurgeon0Spiritual FocusThe Dangers of VanityPSA 119:37PRO 30:8ECC 1:2MAT 6:19ROM 12:22CO 4:18PHP 3:19COL 3:2JAS 4:41JN 2:15C.H. Spurgeon emphasizes that true comfort for Christians cannot be found in worldly pleasures, which he refers to as vanity. He acknowledges that while ungodly individuals may seek happiness in earthly delights, Christians are called to seek joy in a higher, spiritual realm. Spurgeon illustrates this with the story of a godly wife who, recognizing her husband's spiritual state, strives to make his earthly life as pleasant as possible. He warns that indulging in vain amusements can lead to spiritual starvation and vulnerability to temptation. The sermon concludes with a heartfelt plea for divine assistance to turn away from vanity and lies.
A Solemn Question for Those Who Are Rejecting Christ That They May Obtain the World
By R.A. Torrey0Worldly TemptationsEternal Value of the SoulECC 1:2MAT 6:19MAT 16:26MRK 8:36LUK 12:15JHN 10:10ROM 6:231TI 6:7JAS 4:41JN 2:16R.A. Torrey emphasizes the grave question of what it profits a person to gain the world while losing their soul, urging listeners to reflect on the futility of worldly pursuits that ultimately do not satisfy or last. He contrasts the temporary allure of wealth, honor, and pleasure with the eternal value of the soul, arguing that many sacrifice their true selves for fleeting gains. Torrey illustrates that no one truly possesses the whole world, and even the richest and most honored individuals find dissatisfaction and eventual loss. He warns against the deceptive offers of Satan, who tempts individuals with worldly gains at the cost of their eternal souls. Ultimately, Torrey calls for a choice between the transient nature of the world and the everlasting life offered by Jesus Christ.
Ecclesiastes 1:1
By Chuck Smith0Search for MeaningSpiritual FulfillmentECC 1:2ECC 2:10Chuck Smith explores the theme of vanity in life as expressed in Ecclesiastes 1:1, emphasizing Solomon's futile search for meaning through wealth, knowledge, and pleasure. Despite his indulgences, Solomon ultimately found despair and emptiness, revealing that true fulfillment cannot be found in earthly pursuits. Smith highlights that God created us with a need for spiritual fulfillment, which cannot be satisfied by material gains or achievements. The sermon concludes with the assertion that the answer to our emptiness lies in a relationship with God, as indicated in John 7:37-38.
All Shadow and Vanity
By Thomas Brooks0Eternal PerspectiveVanity of the WorldPSA 39:5PRO 31:30ECC 1:2ISA 40:6MAT 6:19LUK 12:152CO 4:18COL 3:2JAS 4:141JN 2:17Thomas Brooks emphasizes the profound emptiness of worldly pursuits, echoing Solomon's declaration that all is vanity. He illustrates that the pleasures and achievements of this life are fleeting and ultimately unsatisfying, akin to a shadow that quickly fades away. Brooks urges listeners to recognize the transient nature of earthly joys and the futility of seeking fulfillment in them, as they are ultimately deceptive and lead to disappointment. He draws parallels between worldly allurements and the forbidden fruit, highlighting their superficial appeal but deadly consequences. The sermon calls for a deeper understanding of true value beyond the vanity of this world.
Hebrews 9:1-14
By St. John Chrysostom0ECC 1:2LUK 6:251CO 15:32HEB 9:6John Chrysostom preaches about the significance of the Old Covenant's ordinances and the transition to the New Covenant through Christ as the High Priest of good things. He emphasizes the superiority of Christ's sacrifice over the blood of animals, highlighting the purification of the soul through Christ's Blood. Chrysostom warns against the dangers of dead works and the defilement they bring, urging believers to serve the Living God with a pure conscience. He addresses the seriousness of sin, particularly the sin of covetousness, and the need for repentance and mourning to attain true joy and the Kingdom of Heaven.
The Literatures of the Natural Man
By W.J. Erdman0ECC 1:2ECC 3:11ECC 12:13ROM 1:201CO 1:20W.J. Erdman preaches on how Ecclesiastes is a book that resonates with the natural man, as seen in the literature, poetry, ethics, and philosophies of various cultures throughout history. The questions, doubts, and reflections on the vanity of life expressed in Ecclesiastes are universal themes that echo in the hearts of people across different nations and time periods. The search for meaning, the struggle with despair, and the pursuit of the unknowable are all captured in the musings of Ecclesiastes, mirroring the sentiments found in the works of poets and thinkers worldwide.
Homily 12 on Ephesians
By St. John Chrysostom0GEN 1:31PSA 39:6PSA 53:5PSA 112:9ECC 1:2ECC 12:8ISA 44:201CO 15:32EPH 4:17John Chrysostom emphasizes the importance of living a life separate from the ways of the world, urging believers to walk in the path of God and not in the vanity of their minds like the Gentiles. He highlights the dangers of being darkened in understanding and being consumed by earthly pursuits that have no eternal value. Chrysostom contrasts the emptiness of worldly desires with the true purpose of honoring God and living in His light, warning against idolizing material things or false gods. He encourages believers to break free from the slavery of sin and to focus on what truly matters - pleasing God and avoiding the snares of the enemy.
Homily 76 on Matthew
By St. John Chrysostom0ECC 1:2MAT 24:21MAT 24:30GAL 2:21TH 4:16John Chrysostom preaches about the signs of the end times as described in Matthew 24, warning the people to be prepared for the tribulations and deceptions that will come. He emphasizes the importance of staying faithful to Christ amidst the chaos and false teachings, urging believers to trust in God's ultimate judgment and justice. Chrysostom highlights the severity of the impending calamities, pointing to the historical context of Jerusalem's destruction as a foreshadowing of the final judgment. He encourages the listeners to prioritize their eternal salvation over worldly pursuits, reminding them of the fleeting nature of earthly riches and honors.
Oh How Sweet Is!
By Thomas Brooks0ContentmentRighteousnessGEN 32:10PSA 37:16PRO 30:8ECC 1:2Thomas Brooks emphasizes the profound value of the little that the righteous possess compared to the vast wealth of the wicked, illustrating that true contentment and peace come from God's love and provision. He contrasts the humble satisfaction of a godly man, who finds joy in even the smallest mercies, with the endless dissatisfaction of the wicked, who are ensnared by their desires for worldly riches. Brooks highlights that the righteous man's contentment is rooted in gratitude and a deep awareness of God's care, while the pursuit of wealth leads to pain and unrest. Ultimately, he concludes that a simple meal enjoyed in peace is far more fulfilling than the riches of the wicked, which are fraught with troubles.
The Peacock
By Harriet N. Cook01SA 16:71KI 10:22PRO 3:13PRO 4:7ECC 1:2ECC 2:10ROM 12:21PE 3:3Harriet N. Cook reflects on the story of Solomon in the Bible, emphasizing his wisdom and wealth granted by God. Despite his riches and treasures, Solomon acknowledges the emptiness and lack of true happiness in material possessions, highlighting the importance of having the true love of God in our hearts for genuine contentment. Cook draws parallels between the beauty of peacocks and the superficiality of worldly beauty, reminding listeners that true beauty lies in a pure and lovely heart in the sight of God.
Isaiah Chapter 24 the Right and Wrong Way of Living
By A.B. Simpson0True SatisfactionPurpose in LifeECC 1:2ISA 55:2MAT 6:19A.B. Simpson emphasizes the importance of living a life directed towards God, rather than wasting efforts on superficial pursuits that ultimately lead to emptiness. He illustrates this through the metaphor of a steward who builds a wall around a demolished castle, symbolizing how many invest in the outward forms of life while neglecting true value. Simpson urges listeners to find their true purpose in God, discover their own worth, and engage in meaningful work that contributes to the greater good. He highlights that true satisfaction comes from a relationship with God, which fills the void that worldly pursuits cannot. The sermon calls for a return to God, self-discovery, and a commitment to impactful living.
The Most Powerful Charm of Satan
By Thomas Brooks0Worldly TemptationsEternal ConsequencesECC 1:2MAT 6:19Thomas Brooks warns against the allure of honors, riches, and pleasures, describing them as deceptive idols that people worship, sacrificing their true potential and devotion to God. He emphasizes that these pursuits are ultimately empty and insubstantial, akin to shadows and dreams, leading individuals into a false sense of security. Brooks cautions that these charms of Satan can lull people into complacency, resulting in eternal consequences after death. The sermon serves as a stark reminder of the vanity of worldly desires and the importance of seeking true substance in faith.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 Ecc 1:2, which commences this section, "O vanity of vanities, saith Koheleth, O vanity of vanities! All is vain." As at Isa 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 Ecc 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, Sa2 23:3, is meant historically, and in Isa 49:5 of the present time. We understand "saith" here, as e.g., Isa 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 = 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.
Jamieson-Fausset-Brown Bible Commentary
The theme proposed of the first part of his discourse. Vanity of vanities--Hebraism for the most utter vanity. So "holy of holies" (Exo 26:33); "servant of servants" (Gen 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 (Ti1 4:4-5), but vain when put in the place of God and made the end, instead of the means (Psa 39:5-6; Psa 62:9; Mat 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (Rom 8:20).
John Gill Bible Commentary
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, Psa 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!''
Tyndale Open Study Notes
1:2-11 The Teacher begins by observing that each natural and historical activity is accentuated by its circular repetitive rhythm of coming and going, being and not being. This can lead to the despairing cry that everything is meaningless. The Teacher moves rapidly from subject to subject and finishes this section with the topic he started with, using a literary pattern that mirrors the circularity he describes in nature and in human history. 1:2 Everything is meaningless . . . completely meaningless (literally vapor of vapors, everything is vapor): Wherever “meaningless” occurs in this book, the Hebrew word hebel (“breath, vapor”) is behind it. The Teacher’s conclusion is that everything is a transitory and meaningless vapor.