Ecclesiastes 1:2Meaning & Commentary from the Church Fathers

This sentiment echoes the prophet's lament when he witnesses such folly in human pursuits. Just as one might question a person fleeing from light towards darkness, he similarly asks, “Why do you love vanity and seek lies?” (Psalm 4:3).

In light of the countless blessings that await us, it begs the question: who among us would advise seeking pleasure in this present world, or even deeming anything within it as pleasurable, knowing the eternal joys to come? What could be less worthy for a soul that anticipates ascending to heaven shortly, than to seek fleeting comforts that resemble mere shadows? “Vanity of vanities,” declares Solomon, “all is vanity.” If he, who indulged in life's pleasures more than anyone else, reached such a conclusion, then we, whose allegiances are not with the earth and who are called to focus on the celestial city, should take heed even more profoundly.

Concerning the humbled consul Eutropius, who took refuge in the temple where St. John served, it is fitting to reiterate: “Vanity of vanities,” says Ecclesiastes, “vanity of vanities, all is vanity!” Where have his once luxurious surroundings gone? Where are the brilliant lights? Where is the praise and the celebration, the gatherings and the festivities? Where are the garlands and decorations? Where have the crowds and accolades gone from the chariot races, along with the flattery of eager spectators? All these have vanished, as if a sudden wind swept through, stripping the leaves from the tree, laying it bare and uprooting it. Where are those false companions now? Where are the lavish banquets? Where are the throngs of those idling away time, the daily wine offerings, and the culinary delights that once attracted acclaim? These experiences were but fleeting dreams, dissipating with the dawn; they were seasonal blooms, withering away once spring's warmth faded; mere shadows, that evaporated; smoke that dispersed; bubbles that popped; a web that unraveled. Thus, we must consistently chant this profound truth, repeating: “Vanity of vanities,” says Ecclesiastes, “vanity of vanities, all is vanity!” This maxim ought to be inscribed everywhere – on walls, clothing, public squares, homes, pathways, doors, and especially within the conscience of each individual, uttered in perpetual reminder. As many mistake deceit for truth, it is essential that everyone share this proclamation with their neighbor: “Vanity of vanities,” says Ecclesiastes, “vanity of vanities, all is vanity!” Have I not warned you repeatedly that wealth is a fickle companion? And yet, you chose not to heed. Have I not spoken of its ingratitude? And still, you chose to disbelieve. Here, the evidence is clear: wealth is not only a fleeting and ungrateful ally; it is also destructive, causing you to tremble and fear.

Vanity originates not from God's creation, but from the endeavors of humanity, as reflected in Ephesians 4:17.

What constitutes a vain mind? It is the fixation on emptiness. And what is vanity if not all the present things, which Ecclesiastes states so well, “Vanity of vanities, all is vanity!” But some may inquire: if certain things lead to vanity, why do they exist? If they are indeed God's work, how can they be deemed empty? Such objections abound. However, beloved, heed this: Ecclesiastes does not label the works of God as vain—indeed, neither the heavens nor the earth are vanity; not the sun, nor the moon, nor the stars, nor even our own bodies. All these are deemed good (Genesis 1:31). So what is vanity? Let us reflect on the words of Ecclesiastes himself: he cultivated vineyards, constructed reservoirs, acquired livestock, amassed silver and gold, and surrounded himself with singers, yet he concluded, “All is vanity and a striving after the wind” (Ecclesiastes 2:4-8, 11).

Such a situation is frequently articulated with phrases like, "I labored in vain," or "My hopes were in vain." To summarize the essence of vanity, it can signify a meaningless word, a futile endeavor, an unrealized aspiration, or any concern failing to yield beneficial results.

To grasp the concept of 'vanity of vanities,' we should explore how Scripture often employs superlatives to express heightened degrees of meaning. In biblical language, pursuits deemed necessary or beneficial are referred to as 'business,' while those of a more divine nature, evident from history, are denoted 'the work of works' (Num. 4:47). This phrase indicates an occupation that, in relation to us, holds a higher value than others. The relationship between prudence in earthly matters and idleness translates into a parallel for the pursuit of the loftiest spiritual endeavors in contrast to lesser affairs. Thus, in Scripture, some things are described simply as 'holy,' while others are termed 'holy of the saints,' suggesting a greater degree of sanctity for the holy items belonging to the faithful.

In understanding this biblical convention, we can better interpret the meaning of 'vanity of vanities.' It denotes that the visible creation is not merely vanity but embodies a compounded form of it, as if to say, "This is more devoid of substance than devoid itself." Although such comparative language may seem superfluous, it serves to clarify the extent of what is being indicated. Just as there exists a work of works and a holy of holies to represent supreme perfection, the phrase 'vanity of vanities' underscores the utmost degree of vanity. It is essential to recognize that this does not serve as an indictment against creation; if everything were deemed vanity, it would unjustly reflect upon the Creator who fashioned all from nothing.

Given that humanity is composed of both body and soul, one’s life reflects this duality. The life of the soul is eternal and transcendent, while the existence of the body is fleeting and mortal. This distinction informs us that the focus should not rest solely upon sensory experiences, which remain fleeting and ultimately unfulfilling when set against the backdrop of true eternal life. Some may argue that this perspective does not absolve the Creator from reproach, as both the body and soul originate from God. If life in the flesh is condemned and God is the author of flesh, then such criticism would rightfully fall upon Him. However, such a view stems from a misunderstanding, particularly from one still bound to earthly concerns, and not having entered into a higher spiritual existence.

Those initiated into divine mysteries recognize that humanity possesses a unique and natural life imitating the Divine essence. The physical life, with its focus on sensory perception, is intended to guide the soul toward understanding the spiritual truths that lie beyond the visible, as Wisdom teaches: "from the majesty of the beauty of creatures comparatively the Maker of all things is known" (Prem. 13:5). Yet, human tendency often becomes preoccupied with the temporary rather than the magnificent aspects of creation. Consequently, grounding one's focus solely on transient experiences leads to emptiness. In contrast, those who perceive through these physical experiences to grasp eternal truths discover a true good—what they comprehend becomes their possession, as seeing this good equates to truly possessing it. Ecclesiastes poignantly observes, "What abundance is there to a man in all his labor by which he labors under the sun?"

What merit does this soul-corrupting and futile life possess, that we invest so much care, struggle, and labor into it, while our minds remain fixated on it? We show no concern for our eternal rewards; yet, for temporary and fleeting goods, we expend great effort, engage in disputes, quarrels, and conflicts. Often, blood is spilled over trivial matters, and after a time, a person departs from this life stripped bare and destitute, having gained nothing worthwhile and lacking any eternal treasures. What a farce ambition is! How damaging to the soul is this existence! How it derides humanity! Contemplate, then, what this life truly offers. It is filled with foulness, sorrow, toil, anguish, incessant troubles, injustice, greed, falsehoods, thievery, malice, shipwreck, widowhood, orphanhood, barrenness, disgrace, slander, shame, loss, robbery, weeping, warfare, hatred, envy, murder, and the shadows of old age, sickness, sin, and death. Now, understand what true life consists of. Do not be enamored by this life that deceives, entices, and mocks us, leading many astray and blinding their eyes. Oh, what a deceitful trap laid by the wicked one, the ruler of this world! He focuses on fleeting and temporary matters, neglecting the eternal blessings, all while few seem to notice.

Similarly, while we may recognize the goodness of heaven, earth, seas, and all that they hold, when compared to God, they can be regarded as nothing.

When I behold the light of a lamp, I find satisfaction in its glow; however, with the rising of the sun, I no longer notice the lamp’s light, as even the stars are obscured by the sun's brilliance. In the same way, as I survey the world and its myriad creations, I admire their splendor; yet, I am reminded that these things are fleeting, that the world ages and will come to an end, while God remains eternally unchanged. This reflection compels me, time and again, to conclude, "vanity of vanities; all is vanity." In Hebrew, what is translated as vanity of vanities is "abal abalim," which almost all but the Septuagint render as α'τμός α'τμίδων, or ατμών, easily translated as “vapour” or a light “breeze” that quickly fades. This term signifies the transience and triviality of all that exists. Everything seen is temporary, but the unseen is everlasting. Therefore, as creation is subject to futility, groans, illness, and longs for the revelation of the glory of the children of God, we can only grasp part of the truth and express partial prophecies; thus, everything remains vanity until completeness is revealed.

‘The whole world lieth in wickedness’ (1 John 5:19). What in this world is not lamentable? Prosperity often accompanies poverty, renown pairs with disgrace, honor meets dishonor, and security bears the weight of anxiety. Peace is not free from disorder and defiance; love is often insincere, friendship is tinged with doubt, and sweetness is overtaken by grief. Fear abounds—fear, doubt, peril, and sorrow. There is no truth, no faithfulness. Truth is scarce among humanity. Truly ‘the whole world lies in wickedness.’ What good can we anticipate from this realm? ‘Vanity of vanities, all is vanity! Vanity is what every man speaks to his neighbor’ (Psalm 11:3). The tongue of the flatterer reveals a corrupt heart, and the heart has spoken wickedness. Woe is me! My life of abandonment is prolonged. O Jesus, the joy of living, the delight and solace for those who adore You! To You, who dwells in the heavens, I raise my tearful eyes from this bitter and sorrowful place: draw me unto Yourself! Let us hasten to the dwelling of those who rejoice. ‘To Thee I lift up my eyes, who dwells in heaven! Behold, as the eyes of slaves are focused on the hands of their masters, as the eyes of a servant are upon the hand of her mistress, so our eyes are turned to the Lord our God until He has mercy upon us. Have mercy on us, O Lord, have mercy on us, for we are greatly filled with shame, and our souls are deeply burdened with reproach from the affluent and scorn from the proud’ (Psalm 122:1-4).