Ecclesiastes: vanity of vanities, all is vanity

c. 388 · Augustine of Hippo, On the Morals of the Catholic Church (De moribus ecclesiae catholicae) 1.21.39

If all these words are considered, weighed, and thoroughly examined, many things are found of essential importance to those who seek to flee from the world and to take shelter in God; but this requires time and our discourse hastens on to other topics. But, after this beginning, he goes on to show in detail that the vain are those who are deceived by things of this sort; and he calls this which deceives them vanity,—not that God did not create those things, but because men choose to subject themselves by their sins to those things, which the divine law has made subject to them in well-doing. For when you consider things beneath yourself to be admirable and desirable, what is this but to be cheated and misled by unreal goods? The man, then, who is temperate in such mortal and transient things has his rule of life confirmed by both Testaments, that he should love none of these things, nor think them desirable for their own sakes, but should use them as far as is required for the purposes and duties of life, with the moderation of an employer instead of the ardor of a lover.

399 · John Chrysostom, Homily on Eutropius (In Eutropium) 1

Therefore we chant continually this spiritual song—“Vanity of vanities, all is vanity.” For this saying ought to be continually written on our walls, and garments, in the market place, and in the house, on the streets, and on the doors and entrances, and above all on the conscience of each one, and to be a perpetual theme for meditation. And inasmuch as deceitful things, and maskings and pretence seem to many to be realities it behoves each one every day both at supper and at breakfast, and in social assemblies to say to his neighbour and to hear his neighbour say in return “vanity of vanities, all is vanity.”

413–426 · Augustine of Hippo, City of God 20.3

What profit hath a man of all his labor which he hath taken under the sun?” And after going on to enumerate, with this as his text, the calamities and delusions of this life, and the shifting nature of the present time, in which there is nothing substantial, nothing lasting, he bewails, among the other vanities that are under the sun, this also, that though wisdom excelleth folly as light excelleth darkness, and though the eyes of the wise man are in his head, while the fool walketh in darkness, yet one event happeneth to them all, that is to say, in this life under the sun, unquestionably alluding to those evils which we see befall good and bad men alike. He says, further, that the good suffer the ills of life as if they were evil doers, and the bad enjoy the good of life as if they were good.

1710 · Matthew Henry, Commentary on Ecclesiastes 1.4-8

To prove the vanity of all things under the sun, and their insufficiency to make us happy, Solomon here shows, 1. That the time of our enjoyment of these things is very short, and only while we accomplish as a hireling his day. We continue in the world but for one generation, which is continually passing away to make room for another, and we are passing with it. Our worldly possessions we very lately had from others, and must very shortly leave to others, and therefore to us they are vanity; they can be no more substantial than that life which is the substratum of them, and that is but a vapour, which appears for a little while and then vanishes away. While the stream of mankind is continually flowing, how little enjoyment has one drop of that stream of the pleasant banks between which it glides!

1710 · Matthew Henry, Commentary on Ecclesiastes 1.1-3

That they are all vanity, v. 2. This is the proposition he lays down and undertakes to prove: Vanity of vanities, all is vanity. It was no new text; his father David had more than once spoken to the same purport. The truth itself here asserted is, that all is vanity, all besides God and considered as abstract from him, the all of this world, all worldly employments and enjoyments, the all that is in the world (1 John ii. 16), all that which is agreeable to our senses and to our fancies in this present state, which gains pleasure to ourselves or reputation with others. It is all vanity, not only in the abuse of it, when it is perverted by the sin of man, but even in the use of it. Man, considered with reference to these things, is vanity (Ps. xxxix. 5, 6), and, if there were not another life after this, were made in vain (Ps. lxxxix. 47); and those things, considered in reference to man (whatever they are in themselves), are vanity. They are impertinent to the soul, foreign, and add nothing to it; they do not answer the end, nor yield any true satisfaction; they are uncertain in their continuance, are fading, and perishing, and passing away, and will certainly deceive and disappoint those that put a confidence in them. Let us not therefore love vanity (Ps. iv. 2), nor lift up our souls to it (Ps. xxiv. 4), for we shall but weary ourselves for it, Heb. ii. 13. It is expressed here very emphatically; not only, All is vain, but in the abstract, All is vanity; as if vanity were the proprium quarto modo—property in the fourth mode, of the things of this world, that which enters into the nature of them.

1710 · Matthew Henry, Commentary on Ecclesiastes 11.7-10

The preacher, to enforce his admonition both to old and young, urges, as an effectual argument, that which is the great argument of his discourse, the vanity of all present things, their uncertainty and insufficiency. 1. He reminds old people of this (v. 8): All that comes is vanity; yea, though a man live many years and rejoice in them all, All that has come already, and all that is yet to come, how much soever men promise themselves from the concluding scenes, it is all vanity. What will be will do no more to make men happy than what has been. All that come into the world are vanity; they are altogether so, at their best estate.

1710 · Matthew Henry, Commentary on Ecclesiastes 3.16-22

Solomon is still showing that every thing in this world, without piety and the fear of God, is vanity. Take away religion, and there is nothing valuable among men, nothing for the sake of which a wise man would think it worth while to live in this world. In these verses he shows that power (than which there is nothing men are more ambitious of) and life itself (than which there is nothing men are more fond, more jealous of) are nothing without the fear of God.

1765 · John Wesley, Explanatory Notes on Ecclesiastes 1.2

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.

1771–1772 · George Whitefield, Selected Sermons 12

Has not Solomon reckoned up the sum total of worldly happiness? And what does it amount to? “Vanity, vanity, saith the preacher, all is vanity,” nay he adds, “and vexation of spirit.” And has not a greater than Solomon informed us, that a man's life, the happiness of a man's life, doth not consist in the things which he possesseth?

1871 · A. R. Fausset, Commentary Critical and Explanatory on Ecclesiastes 2.12

He had tried (worldly) wisdom (Ec 1:12-18) and folly (foolish pleasure) (Ec 2:1-11); he now compares them (Ec 2:12) and finds that while (worldly) wisdom excelleth folly (Ec 2:13, 14), yet the one event, death, befalls both (Ec 2:14-16), and that thus the wealth acquired by the wise man's "labor" may descend to a "fool" that hath not labored (Ec 2:18, 19, 21); therefore all his labor is vanity (Ec 2:22, 23).

1873 · W. T. Bullock, Notes on the Bible: Ecclesiastes 1.2

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 Ecc 7:29 - is explained to us by Paul, Rom. 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.

1873 · W. T. Bullock, Notes on the Bible: Ecclesiastes 2.12

Solomon having found that wisdom and folly agree in being subject to vanity, now contrasts one with the other Ecc 2:13. Both are brought under vanity by events Ecc 2:14 which come on the wise man and the fool alike from without - death and oblivion Ecc 2:16, uncertainty Ecc 2:19, disappointment Ecc 2:21 - all happening by an external law beyond human control. Amidst this vanity, the good (see Ecc 2:10 note) that accrues to man, is the pleasure felt Ecc 2:24-26 in receiving God's gifts, and in working with and for them.

1890 · Samuel Cox, The Expositor's Bible: The Book of Ecclesiastes The Introduction, 1. On the Authorship, Form, Design, and Contents of the Book

Our lower aims and possessions become vanities to us only when we seek in them that supreme satisfaction which He who has "put eternity into our hearts" designed us to find only in Him and in serving Him. If we love and serve Him, if we gratefully acknowledge Him to be the Author of "every good gift and every perfect boon," if we seek first his kingdom and righteousness; in fine, if we are Christian in more than name, the study of this Book should not make us sad. We should find in it a confirmation of our most intimate convictions, and incentives to act upon them. But if we do not hold our wisdom, our mirth, our labour, our wealth as the gifts and ordinances of God for our good, if we permit them to usurp his seat and become as gods to us, then indeed this Book will be sad enough for us, but no whit sadder than our lives. It will be sad, and will make us sad, yet only that it may lead us to repentance, and through repentance to a true and lasting joy.

1896 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 42 (1896) 2462

Have you ever heard the scholar, who has won many degrees and stood at the head of his profession, declare that the more he knew, the less he felt that he knew? In his acquirement of knowledge there was much vexation of spirit and he could sympathize with Solomon when he said, "much study is a weariness of the flesh." There is nothing truly substantial apart from God, the Everlasting One, who lives and abides forever! Depend upon it, we shall, in a short time, prove the insubstantiality of our own lives! Worms will be scrambling for our flesh and if we have not Christ as our Savior, devils will be fighting for our soul—and we, unable to help ourselves—shall have passed away from all that we once thought real with a groan because it was so false and so deceptive. "Verily, every man at his best state is altogether vanity."

1906 · Hugh Latimer, Sermons edward.last

I remember here a saying of Salomon, and his example: Conservavi mihi argentum et aurum, “I gathered silver and gold together,” saith he; “I provided me singers, and women which could play on instruments, to make men mirth and pastime; I gat me psalteries and songs of music, &c., and thus my heart rejoiced in all that I did.” But what was the end of all this? Cum convertissem me ad omnia &c., “When I considered,” saith Salomon, “all the works that my hands had wrought, &c., lo! all was but vanity and vexation of mind; and nothing of any value under the sun.”

1908 · Alexander Maclaren, Expositions of Holy Scripture: Ecclesiastes 1.4

The sad and superficial teaching of the Preacher. Now in reading this Book of Ecclesiastes—which I am afraid a great many people do not read at all—we have always to remember that the wild things and the bitter things which the Preacher is saying so abundantly through its course do not represent his ultimate convictions, but thoughts that he took up in his progress from error to truth. His first word is: ‘All is vanity!’ That conviction had been set vibrating in his heart, as it is set vibrating in the heart of every man who does as he did, viz., seeks for solid good away from God. That is his starting-point. It is not true. All is not vanity, except to some blase cynic, made cynical by the failure of his voluptuousness, and to whom ‘all things here are out of joint,’ and everything looks yellow because his own biliary system is out of order. That is the beginning of the book, and there are hosts of other things in the course of it as one-sided, as cynically bitter, and therefore superficial. But the end of it is: ‘Let us hear the conclusion of the whole matter; fear God, and keep His commandments: for this is the whole duty of man.’ In his journey from the one point to the other my text is the first step, ‘One generation goeth, and another cometh: the earth abideth for ever.’

c. 240–270 · Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes 1

And I examined diligently, and considered discreetly, the nature of all that is on earth, and I perceived it to be most various; and I saw that to man it is given to labour upon earth, ever carried about by all different occasions of toil, and with no result of his work. And all things here below are full of the spirit of strangeness and abomination, so that it is not possible for one to retrieve them now; nay, rather it is not possible for one at all to conceive what utter vanity has taken possession of all human affairs. For once on a time I communed with myself, and thought that then I was wiser in this than all that were before me, and I was expert in understanding parables and the natures of things. But I learned that I gave myself to such pursuits to no purpose, and that if wisdom follows knowledge, so troubles attend on wisdom.

c. 248–264 · Dionysius of Alexandria, Exegetical Fragments (Ecclesiastes, Luke, John, and others) 1.2

You see how he reckons up a multitude of houses and fields, and the other things which he mentions, and then finds nothing profitable in them. For neither was he any better in soul by reason of these things, nor by their means did he gain friendship with God. Necessarily he is led to speak also of the true riches and the abiding property. Being minded, therefore, to show what kinds of possessions remain with the possessor, and continue steadily and maintain themselves for him, he adds: “Also my wisdom remained with me.” For this alone remains, and all these other things, which he has already reckoned up, flee away and depart. Wisdom, therefore, remained with me, and I remained in virtue of it. For those other things fall, and also cause the fall of the very persons who run after them.

1673 · Richard Baxter, A Christian Directory Chapter Xxxi.directions to the Friends of the Sick, That Are About Them

Will health or wealth, will the highest places or the greatest pleasures, make men happy? You know it will not. Or if it would, the happiness would be so short, as maketh it little worthy of our regard. Have you not seen an end of all perfection? Have you not observed and tried what a deluding dream, and shadow of felicity, the world puts off its followers with? How they act their parts as players on a stage; and they that in a dream, or mask, did yesterday seem princes, lords, or conquerors, to-day are buried in a darksome grave! And they that yesterday seemed great and rich, to-day have no more of their furniture, or possessions, than a coffin and a winding-sheet, and a place to hide their loathsome flesh! And they that yesterday were merry, and jovial, and in health, and honour, to-day lie groaning in painful misery, are leaving their dear-bought, beloved riches, never to be delightful to them any more. How little doth it concern them, that must dwell in heaven or hell for ever, whether they live in wealth or poverty, in honour or shame, in a palace or a cottage, in pain or pleasure, for so short a time as this transitory life, which is almost at an end as soon as it is begun! How many millions of dying parents have cried out of the world as vanity and vexation! and yet their besotted posterity admire it, and through the love of it lose their souls and everlasting hopes!

1680–1681 · Thomas Manton, Works, vol. VI Several Sermons Upon the CXIX. Psalm, Sermon I. Blessed are the undefiled in the way, who walk in the law of the Lord.—Ver. 1

Solomon came home by weeping-cross: Eccles. i. 14, ‘I have seen all the works that are done under the sun, and behold, all is vanity and vexation of spirit.’ He hath proved it to our hands. He had a large heart, and a large estate, and gave himself to pleasures, to extract happiness from the creatures, to hunt after worldly satisfactions in a more artificial way than brutish sots, that merely act according to lust and appetite: Eccles. ii. 1, ‘I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure; and behold, this also is vanity.’ He gave himself to pleasures, not merely upon sensual, but curious and artificial aims, yet found his heart secretly withdrawn from God. Whoever maketh trial will either run into utter mischief, or must come home again by a sound remorse.

1710 · Matthew Henry, Commentary on Ecclesiastes 6.intro

He concludes this discourse of the vanity of the creature with this plain inference from the whole, That it is folly to think of making up a happiness for ourselves in the things of this world, ver. 11, 12. Our satisfaction must be in another life, not in this.

1710 · Matthew Henry, Commentary on Ecclesiastes 2.1-11

When the Creator had made his great works he reviewed them, and behold, all was very good; every thing pleased him. But when Solomon reviewed all his works that his hands had wrought with the utmost cost and care, and the labour that he had laboured to do in order to make himself easy and happy, nothing answered his expectation; behold, all was vanity and vexation of spirit; he had no satisfaction in it, no advantage by it; there was no profit under the sun, neither by the employments nor by the enjoyments of this world.

1710 · Matthew Henry, Commentary on Ecclesiastes 1.1-3

The benefit of that business enquired into: What profit has a man of all that labour? Solomon says (Prov. xiv. 23), In all labour there is profit; and yet here he denies that there is any profit. As to our present condition in the world, it is true that by labour we get that which we call profit; we eat the labour of our hands; but as the wealth of the world is commonly called substance, and yet it is that which is not (Prov. xxii. 5), so it is called profit, but the question is whether it be really so or no. And here he determines that it is not, that it is not a real benefit, that it is not a remaining benefit. In short, the wealth and pleasure of this world, if we had ever so much of them, are not sufficient to make us happy, nor will they be a portion for us. [1.] As to the body, and the life that now is, What profit has a man of all his labour? A man's life consists not in an abundance, Luke xii. 15. As goods are increased care about them is increased, and those are increased that eat of them, and a little thing will embitter all the comfort of them; and then what profit has a man of all his labour?

1710 · Matthew Henry, Commentary on Ecclesiastes 1.1-3

But who is it that speaks thus slightly of the world? Is it one that will stand to what he says? Yes, he puts his name to it—saith the preacher. Is it one that was a competent judge? Yes, as much as ever any man was. Many speak contemptuously of the world because they are hermits, and know it not, or beggars, and have it not; but Solomon knew it. He had dived into nature's depths (1 Kings iv. 33), and he had it, more of it perhaps than ever any man had, his head filled with its notions and his belly with its hidden treasures (Ps. xvii. 14), and he passes this judgment on it. But did he speak as one having authority? Yes, not only that of a king, but that of a prophet, a preacher; he spoke in God's name, and was divinely inspired to say it. But did he not say it in his haste, or in a passion, upon occasion of some particular disappointment? No; he said it deliberately, said it and proved it, laid it down as a fundamental principle, on which he grounded the necessity of being religious.

1765 · John Wesley, Explanatory Notes on Ecclesiastes 1.3

What profit - What real and abiding benefit? None at all. All is unprofitable as to the attainment of that happiness which all men are enquiring after.

1784–1785 · John Newton, Messiah: Expository Discourses on the Scripture Passages Contained in Handel's Oratorio, Volume I (Sermons I-XXV) 15

Experience and observation abundantly confirm the remark of Solomon, That he who increases knowledge increases sorrow. The eye is not satisfied with seeing, nor the ear with hearing (Ecclesiastes 1:8, 18) . Unless the heart be seasoned and sanctified by grace, the sum total of all other acquisitions, is but vanity and vexation of spirit (Ecclesiastes 2:17) . Human learning will neither support the mind under trouble, nor weaken its attachment to worldly things, nor control its impetuous passions, nor overcome the fear of death.

1820 · John Tillotson, Works, Volume 4: Sermons LV-LXXXIV 67

Many times it so happens, that they who have all the furniture and requisites, all the materials and ingredients of a worldly felicity at their command, and in their power, yet have not the skill and ability out of all these to frame a happy condition of life to themselves. They have health, and friends, and reputation, and estate in abundance, and all outward accommodations that heart can wish; and yet, in the midst of all these circumstances of outward felicity, they are uneasy in their minds, and, as the wise man expresseth it, in their sufficiency they are in straits, and are, as it were, surfeited even with happiness itself, and do so fantastically and unaccountably nauseate the good condition they are in, that though they want nothing to make them happy, yet they cannot think themselves so; though they have nothing in the world to molest and disgust them, yet they can make a shift to create as much trouble to themselves out of nothing, as they who have the real and substantial causes of discontent. Which plainly shews, that we are not to look for happiness here; it is not to be found in this land of the living; and, after our inquiries after it, we shall see sufficient reason to take up Solomon’s conclusion, that all is vanity and vexation of spirit; which is much the same with that aphorism of David his father, which I mentioned before, that man in his best estate is altogether vanity.

1871 · A. R. Fausset, Commentary Critical and Explanatory on Ecclesiastes 1.3

What profit … labour—that is, "What profit" as to the chief good (Mt 16:26). Labor is profitable in its proper place (Ge 2:15; 3:19; Pr 14:23). under the sun—that is, in this life, as opposed to the future world.

1890 · Samuel Cox, The Expositor's Bible: The Book of Ecclesiastes The Exposition, The Prologue

All through the universe what hath been still is and will be; what was done is done still and always will be done; the sun still running the same race, the winds still blowing from the same points, the streams still flowing between the same banks and returning by the same channels. If any man suppose that he has discovered new phenomena, any natural fact which has not been repeating itself from the beginning, it is only because he is ignorant of that which has been from of old (vv. 9, 10). Yet, while in nature all things return on their course and abide for ever, man's day is soon spent, his force soon exhausted. He does not return; nay, he is not so much as remembered by those who come after him. Just as we have forgotten those who were before us, so those who live after us will forget us (ver. 11). The burden of all this unintelligible world lies heavily on the Preacher's soul. He is weary of the world's "everlasting sameness." The miseries and confusions of the human lot baffle and oppress his thoughts. Above all, the contrast between Nature and Man, between its massive and stately permanence and the frailty and brevity of our existence, breeds in him the despairing mood of which we have the keynote in his cry, "Vanity of vanities, vanity of vanities, all is vanity!"

1908 · Alexander Maclaren, Expositions of Holy Scripture: Ecclesiastes 1.13

We may regard such a view of humanity as grotesquely pessimistic; but there is no doubt that many of us do make of life little more than what the Preacher thought it. It is not only the victims of civilisation who are forced to wearisome monotony of toil which barely yields daily bread; but we see all around us men and women wearing out their lives in the race after a false happiness, gaining nothing by the race but weariness. What shall we say of the man who, in the desire to win wealth, or reputation, lives laborious days of cramping effort in one direction, and allows all the better part of his nature to be atrophied, and die, and passes, untasted, brooks by the way, the modest joys and delights that run through the dustiest lives. What is the difference between a squirrel in the cage who only makes his prison go round the faster by his swift race, and the man who lives toilsome days for transitory objects which he may never attain? In the old days every prison was furnished with a tread-mill, on which the prisoner being set was bound to step up on each tread of the revolving wheel, not in order to rise, but in order to prevent him from breaking his legs. How many men around us are on such a mill, and how many of them have fastened themselves on it, and by their own misreading and misuse of life have turned it into a dreary monotony of resultless toil. The Preacher may be more ingenious than sound in his pessimism, but let us not forget that every godless man does make of life ‘Vanity and strife after wind.’

1908 · Alexander Maclaren, Expositions of Holy Scripture: Ecclesiastes 1.4

If, says he, it is true that one generation comes and another goes, and the earth abides for ever, and if that is all that has to be said, then all things are full of labour. There is immense activity, and there is no progress; it is all rotary motion round and round and round, and the same objects reappear duly and punctually as the wheel revolves, and life is futile. Yes; so it is unless there is something more to be said, and the life that is thus futile is also, as it seems to me, inexplicable if you believe in God at all. If man, being what he is, is wholly subject to that law of mutation and decay, then not only is he made ‘a little lower than the angels for the suffering of death,’ but he is also inferior to that persistent, old mother-earth from whose bosom he has come. If all that you have to say of him is, ‘Dust thou art, and unto dust shalt thou return,’ then life is futile, and God is not vindicated for having produced it.

c. 248–264 · Dionysius of Alexandria, Exegetical Fragments (Ecclesiastes, Luke, John, and others) 1.1

“What profit hath a man of all his labour which he taketh under the sun?” For what man is there who, although he may have become rich by toiling after the objects of this earth, has been able to make himself three cubits in stature, if he is naturally only of two cubits in stature? Or who, if blind, has by these means recovered his sight? Therefore we ought to direct our toils to a goal beyond the sun: for thither, too, do the exertions of the virtues reach.

c. 386–397 · John Chrysostom, Homilies on 1 Timothy (In epistulam i ad Timotheum homiliae 1-18) 15

What after all does he say of it himself? “Vanity of vanities, all is vanity.” (Eccles. xii. 8.) Vanity not simply but superlatively. Let us believe him, and lay hold on that in which there is no vanity, in which there is truth; and what is based upon a solid rock, where there is no old age, nor decline, but all things bloom and flourish, without decay, or waxing old, or approaching dissolution.

413–426 · Augustine of Hippo, City of God 20.3

I said, that this also is vanity.” This wisest man devoted this whole book to a full exposure of this vanity, evidently with no other object than that we might long for that life in which there is no vanity under the sun, but verity under Him who made the sun.

1710 · Matthew Henry, Commentary on Ecclesiastes 5.9-17

If we labour in religion, the grace and comfort we get by that labour we may carry away in our hearts, and shall be the better for it to eternity; that is meat that endures. But if we labour only for the world, to fill our hands with that, we cannot take that away with us; we are born with our hands griping, but we die with them extended, letting go what we held fast. So that, upon the whole matter, he may well ask, What profit has he that has laboured for the wind? Note, Those that labour for the world labour for the wind, for that which has more sound than substance, which is uncertain, and always shifting its point, unsatisfying, and often hurtful, which we cannot hold fast, and which, if we take up with it as our portion, will no more feed us than the wind, Hos. xii. 1. Men will see that they have laboured for the wind when at death they find the profit of their labour is all gone, gone like the wind, they know not whither.

1864 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 10 (1864) 562

We know when we look upon pomp that it is an empty thing. We walk through the world, not with the scorn of Diogenes, the cynical philosopher, but with something of his wisdom, and we look upon the common things in which men rejoice, and say with Solomon, “Vanity of vanities, all is vanity.” And why do we say this? Why, because we have chosen eternal things in which there is no vanity, and which are satisfying to the soul. But, my brethren, it is the most unhappy piece of knowledge which a man can acquire, to know that this world is vain, if there be not another world abundantly to compensate for all our ills.

1885 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 31 (1885) 1874

"Vanity of vanities, says the Preacher, all is vanity." This is the conclusion of Solomon's life as well as of Solomon's discourse. No, you cannot find blessedness on a throne nor in making many books, nor in seeking out many inventions, nor in enjoying all luxuries. These things all cry, "It is not in me!" Blessedness is a thing which is not discoverable beneath the moon, apart from Him who sits above this world and looks down—and by His Spirit influences human minds after the best things.

1908 · Alexander Maclaren, Expositions of Holy Scripture: Ecclesiastes 1.13

He does believe in ‘God,’ but, very significantly, he never uses the sacred name ‘Lord.’ He has shaken himself free, or he wishes to represent a character who has shaken himself free from Revelation, and is fighting the problem of life, its meaning and worth, without any help from Law, or Prophet, or Psalm. He does retain belief in what he calls ‘God,’ but his pure Theism, with little, if any, faith in a future life, is a creed which has no power of unravelling the perplexed mysteries of life, and of answering the question, ‘What does it all mean?’ With keen and cynical vision he looks out not only over men, as in this first chapter, but over nature; and what mainly strikes him is the enormous amount of work that is being done, and the tragical poverty of its results. The question with which he begins his book is, ‘What profit hath a man of all his labour wherein he laboureth under the sun?’ And for answer he looks at the sun rising and going down, and being in the same place after its journey through the heavens; and he hears the wind continually howling and yet returning again to its circuits; and the waters now running as rivers into the sea and again drawn up in vapours, and once more falling in rain and running as waters. This wearisome monotony of intense activity in nature is paralleled by all that is done by man under heaven, and the net result of all is ‘Vanity and a strife after wind.’