What does it mean that everything is meaningless?

The problem is solved in the very beginning of the book itself. In the first verse we are introduced to the illustrious author of the book, who calls himself "Koheleth," and "the son of David, King in Jerusalem." This ought to settle the question for ever. If another man wrote as the critics maintain centuries later and assumed that he is "the son of David and King of Jerusalem," he was a fraud. But why does Solomon write? What is the theme he follows? What is the object of his debate or discourse? The next two verses give the answer to these questions and the solution of the problem. Vanity of vanities, saith Koheleth; vanity of vanities--all is vanity. "What profit hath a man of all his labor which he taketh under the sun?" Here are two words which arrest our attention. The first one is "vanity," used five times in the second verse. It occurs many times throughout the book and is frequently connected with "vexation of spirit" (literally, pursuit of the wind). The word "vanity" means that which soon vanishes, nothingness. It is used for the first time by Eve when she had her second son, whom she called "Abel." So the great king, the wisest of men in his discourse in which he seeks and searches out by wisdom concerning all things that are done under heaven (verse 13), and in all his searching independent of Jehovah's revelation, he discovers that all is vanity and vexation of spirit.

Competent then surely to tell us what life is, what has he to say of it? how does he describe it? "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity" (Eccl. 1:2). Were these the words of a disappointed man whose hopes had been cruelly crushed and himself roughly treated by the way, none could wonder at such a commencement. But these are the words of the most prosperous, humanly speaking, of men the world has ever witnessed. "Vanity of vanities" - a mere breath, a vapour passing over the earth, short-lived in its existence, such is the recorded experience of the son of David, king in Jerusalem, and that not of some things, but of all - "All is vanity," "saith the Preacher." And here he takes a title not elsewhere met with outside this book - Preacher. He would collect those about him who were desirous to hear and instruct them, for such is the meaning of the term. So, while other portions of Scripture treat of the future and the path of the righteous on earth, this addresses itself to all whose hearts are in the world pursuing the occupations of life, and tells them what they really are, as the king's son has discovered by his own experience and has recorded by the pen of inspiration for the instruction of all who will hearken to him.

"What profit hath a man of all his labour which he taketh under the sun?" He takes up the diligent, well-occupied man, toiling away, the man who finds plenty to do and is happy in doing it, thoroughly engaged in the business of life. But why this cry of the Preacher who "sought to find out acceptable words"? (Chap. 12:10). And why does he view things so mournfully? The secret comes out. "One generation passeth away, and another generation cometh: but the earth abideth for ever." The earth abides; man does not; hence the question that needs no answer, "What profit," etc.

Competent then surely to tell us what life is, what has he to say of it? how does he describe it? "Vanity of vanities, saith the Preacher; vanity of vanities: all is vanity." (Ecc. 1:1-2.) Were these the words of a disappointed man, whose hopes had been cruelly crushed, and himself roughly treated by the way, none could wonder at such a commencement. But these are the words of time most prosperous, humanly speaking, of men the world has ever witnessed. "Vanity of vanities" — a mere breath, a vapour passing over the earth, short-lived in its existence, such is the recorded experience of the son of David, king in Jerusalem, and that not of some things but of all. "All is vanity, saith the Preacher." And here he takes a title not elsewhere met with outside this book — Preacher. He would collect those about him who were desirous to hear, and instruct them, for such is the meaning of the term. So, whilst other portions of Scripture treat of the future, and the path of the righteous on earth, this addresses itself to all whose hearts are in the world, pursuing the occupations of life, and tells them what they really are, as the king's son has discovered by his own experience, and has recorded by the pen of inspiration for the instruction of all who will hearken to him.

"What profit hath a man of all his labour which he taketh under the sun?" He takes up the diligent, well-occupied man, toiling away; the man who finds plenty to do and is happy in doing it, thoroughly engaged in the business of life. But why this cry of the Preacher, who "sought to find out acceptable words?" (Ecc. 12:10.) And why does he view things so mournfully? The secret comes out. "One generation passeth away, and another generation cometh; but the earth abideth for ever." The earth abides, man does not; hence the question that needs no answer, "What profit," etc. And here we are furnished with a view of death, of which it is well for man to be reminded. Death is the wages of sin; but it is not viewed in this aspect in Ecclesiastes. It is not the reason of its entrance into the world that Solomon dilates on, but its presence here as a worm at the root of the tree of pleasure. (Ecc. 2:15; Ecc. 3:19-20; Ecc. 5:15; Ecc. 6:6; Ecc. 9:3.) It mars pleasure, it chills enjoyment; for it cuts off man just when he would sit down after years of toil to reap the fruit of his labour. How different was the prospect of Adam ere he fell! How different will be the experience of saints during the millennium, and of men on the new earth! But now to man, feeling the consequences of the fall, death is the great marplot, blasting all his hopes. What takes place after death is another matter: other scriptures set that forth. This book regards death from this side of the grave, and shows how it effects a severance between man and the fruits of all his labour, which he thinks he is just about to reap. And the misery of it is just this: man has laboured for years, and looks naturally to enjoy what he, not others, has amassed; but finds death comes in and takes him away, whilst he leaves all the fruits of his labour to be enjoyed by another. "There is a man whose labour is in wisdom, and in knowledge, and in equity: yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil." (Ecc. 2:21.)

The first two or three verses give the subject of this book. "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labour which he taketh under the sun?" This expression 'under the sun' occurs no less than twenty-eight times in the twelve chapters, and gives the character of the book. It describes life 'in Adam,' and seeks an answer to the questions, What is best for man? how should he spend his life to be happy on earth? The writer speaks as a human philosopher in his wanderings. Sometimes he gets near the truth, but at other times he is far removed from it. Hence some passages state man's false conclusions: cf. for example, Ecc. 3: 18-22; Ecc. 7: 16, 17; Ecc. 8: 15. The direct divine teaching is contained in the last few verses of the book. The last two verses answer the searchings of Ecc. 1: 13; Ecc. 2: 3.

The first two or three verses give the subject of this book. "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labour which he taketh under the sun?" This expression 'under the sun' occurs no less than twenty-eight times in the twelve chapters, and gives the character of the book. It describes life 'in Adam,' and seeks an answer to the questions, What is best for man? how should he spend his life to be happy on earth? The writer speaks as a human philosopher in his wanderings. Sometimes he gets near the truth, but at other times he is far removed from it. Hence some passages state man's false conclusions: cf. for example, Ecc. 3:18-22; Ecc. 7:16-17; Ecc. 8:15. The direct divine teaching is contained in the last few verses of the book. The last two verses answer the searchings of Ecc. 1:13; Ecc. 2:3.

In the Book of Ecclesiastes, we have the record of human experience, with reference to this world, on a large and magnificent scale; and the result proved that all is vanity and vexation of spirit. "Vanity of vanities," saith the preacher, "vanity of vanities; ALL is vanity. What profit hath a man of all his labour which he taketh under the sun?" (Ecc. 1:2-3.) So long as we seek happiness UNDER THE SUN, we shall not find it. Solomon was a wise man and a great king. He tried and proved everything that "could be supposed capable of rendering man happy." (See Ecc. 2) He tried mirth and pleasure, wisdom and folly. He made great works, builded houses, planted vineyards, gardens, orchards, and trees of all kinds of fruit. He got singing men and singing women, silver and gold in abundance, and the peculiar treasure of kings. "So I was great," he says, "and increased more than all that were before me in Jerusalem; also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them; I withheld not my heart from any joy: for my heart rejoiced in all my labour: and this was my portion of all my labour. Then I looked on all the works that my hand had wrought and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun." Verses 9-11.

So long as the heart of any one is seeking rest, satisfaction, or happiness in this world, it will surely be disappointed. The result in every case must be bitter disappointment, for it can only reap from such a soil, "vanity and vexation of spirit." The heart of man is too large for this world to fill. Its capabilities are too vast for all that is under the heavens to satisfy. And yet how eagerly many are chasing after the fleeting phantoms of time, to the entire neglect of the solemn realities of eternity! But supposing that every desired object were reached, and all possessed, what would be gained? Only a deeper sense that all is vanity — that it is not in the power of earthly good to fill up the aching void within. All worldly pleasures, amusements, indulgences, and gratifications, leave the soul more thirsty than ever: they cannot satisfy. Excitement is the right name for worldly pleasures — take that away, and they would prove a most burdensome task. They only increase the painful sense of want, with an intensified desire, which makes the poor neglected soul thoroughly miserable. There is a worm at the root of every gourd, and a thorn in earth's fairest flower.

The introduction lays the thesis clearly before us; and this by a man not inspired only but suited personally to impress the homily beyond all that ever lived. Hence the importance of its emanating from king Solomon, and of the reader knowing on the highest authority that the words were his, and none other's. Impossible to convey this more simply and affectingly than by the way the Holy Spirit has chosen to effect it. Such a communication, strange at first sight, solemn increasingly on reflection, tells from God its own tale; which man has been always slow to learn, ready to believe that his life consists in the abundance of the things he possesses. It is not guilt, as in Ps. 32, Ps. 51, which is here discussed, but the unhappiness of man whose heart rises not above the creature. The amplest means, the highest capacity, the most exalted rank the most active mind, the most cultivated taste, yea, and wisdom above all men, only give intensity to the dissatisfaction and the misery; and Solomon was the man both to experience it in his departure from God and to give us the profit of it, when grace gave him to review and communicate it all for everlasting admonition. It is the fruit of the fall and of sin: what else could it be? "Vanity of vanities," and not here and there only but "the whole is vanity" or evanescence, including most of all man without God; not the faith that looks above the sun to the resources of grace and in the fear that keeps His commandments. Our own idiom, "taking pains," answers in its measure to the toil of man "under the sun," profitless for happiness (ver. 3). "The shadow" earnestly desired by the hireling, how unsubstantial! Job. 7. On the other hand, "he that does the will of God abides for ever; and this is the more apparent when "the world passes away and the lust thereof." "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride (or vain glory) of life is not of the Father, but is of the world." So clear and trenchant a revelation as this, however, awaited another day, when the Son of God was come and has given us an understanding that we may know Him that is true. Real repentance is but pessimism in unbelieving eyes.

In verse 7 he comes back again to the labor that man does. It is for the mouth, yet it does not satisfy--the appetite is not filled. The hunger returns, and man must labor to satisfy it and yet it is never filled. The fool and the wise make the same experience. The wise has no advantage over the fool; and the poor man who has something to eat in sight is far better off than the rich, whose desires wander, seeking that which gratifies. Vanity and vexation of spirit! We may all sum it up in a brief sentence: Man under the sun, whatever he does, all his labors, all his riches, all his seeking for good, all his achievements cannot satisfy him, it cannot give that which the soul of man craves and needs. Nor can it ever be discovered by the searcher, the wise man, the philosopher, the scientist. What man needs is not anything "under the sun" but that which is "from above the sun."

The first note as to vanity is found in verses 4-11. There is a law of repetition, or circle-movement. It works in the sphere of nature as well as in human life. Generation follows generation; the sun has his circle; the winds too have their currents in which they blow from north to south and south to north; the waters also are subject to the same law. History repeats itself, for the thing that has been, is that which shall be and that which is done is that which shall be done. There is then, no new thing under the sun; nothing is new, all is repetition, a monotonous unchangeableness. Man is in the midst of it; he too is subject to this law. Everything then under the sun is restless, unstable (except the earth itself, which abideth forever: verse 4) hollow and empty, therefore all is vanity. Here is a picture of unrest, weariness, if not melancholy and despair.

In the Book of Ecclesiastes we get the man Solomon, the wisest of monarchs, seeking out that good under the sun with which man may satisfy himself. He goes to prove his heart with mirth and folly and wisdom, with learning, philosophy, natural history, music, wine, wealth, and the special delights of kings. His wisdom, too, remains with him. God allows him, as it were, to try what is to be found on earth. And what does it all come to? Just this: "all is vanity and vexation of spirit; vanity of vanities, all is vanity."