All Is Vanity | Ecclesiastes 1

The words of the Preacher, the son of David, king in Jerusalem.

Vanity of vanities, says the Preacher,
vanity of vanities! All is vanity.
What does man gain by all the toil
at which he toils under the sun?
A generation goes, and a generation comes,
but the earth remains forever.
The sun rises, and the sun goes down,
and hastens to the place where it rises.
The wind blows to the south
and goes around to the north;
around and around goes the wind,
and on its circuits the wind returns.
All streams run to the sea,
but the sea is not full;
to the place where the streams flow,
there they flow again.
All things are full of weariness;
a man cannot utter it;
the eye is not satisfied with seeing,
nor the ear filled with hearing.
What has been is what will be,
and what has been done is what will be done,
and there is nothing new under the sun.
Is there a thing of which it is said,
“See, this is new”?
It has been already
in the ages before us.
There is no remembrance of former things,
nor will there be any remembrance
of later things yet to be
among those who come after.

I the Preacher have been king over Israel in Jerusalem. And I applied my heart to seek and to search out by wisdom all that is done under heaven. It is an unhappy business that God has given to the children of man to be busy with. I have seen everything that is done under the sun, and behold, all is vanity and a striving after wind.

What is crooked cannot be made straight,
and what is lacking cannot be counted.

I said in my heart, “I have acquired great wisdom, surpassing all who were over Jerusalem before me, and my heart has had great experience of wisdom and knowledge.” And I applied my heart to know wisdom and to know madness and folly. I perceived that this also is but a striving after wind.

For in much wisdom is much vexation,
and he who increases knowledge increases sorrow.

Ecclesiastes 1 (ESV)

 

If we are honest with ourselves, life can often make us feel like hamsters running on a wheel. We run as hard as we can but never make any real progress; everything is just a repetitive cycle. Laundry and dishes are two supreme examples of this. We clean and organize, temporarily banishing the chaos, only for disorder to lash out again tomorrow. Similarly, we go to work, make a paycheck, give that paycheck to expenses, and continue working for the next check so we can pay the next round of expenses. Life is a hamster wheel, a steady cycle of monotony that only ends with death.

If all of that sounds a little too real, welcome to the beauty of Ecclesiastes. In this first chapter, Solomon introduces us to the key themes that he will continue to present throughout the book. The vanity (or meaninglessness) of life under the sun is driving force here. Solomon is a scholar who has observed all that life has to offer, and Ecclesiastes is his written verdict upon weighing out the evidence. But even though his verdict is rather gloomy, we must remember that Solomon’s ultimate aim to get us to fix our eyes above the sun.

ALL IS VANITY // VERSES 1-11

The titles that the Preacher lists in verse 1 (“son of David, king in Jerusalem”) point toward Solomon as the author of Ecclesiastes. See the background for more about Solomon’s authorship. For this book, he refers to himself under the alias of the Preacher. The Hebrew title (Qoheleth) has been translated to mean various things, such as Teacher. Either title seems to work for Solomon since he is both teaching (presenting instructive information) and preaching (urging his readers to follow his counsel).

Vanity Under the Sun

In verse 2, Solomon opens the book, and this introductory poem (verses 1-11), with a most depressing verse. Pick up any given translation of the Bible, read this verse, and I am certain that you will notice that almost all of them translate this verse differently. The word for vanity in Hebrew is hebel, and it has been translated into many different English words. The ESV uses vanity. Many others use meaningless. Some suggest vapor or a mere breath, as the best translations. Some commentators even offer the word absurd as the best translation for hebel. We even find hebel in 1 Kings referring to the idols that Solomon’s heart chases (1 Kings 11:4). Regardless of what word is used, it is clear that Solomon is attempting to communicate (from the very beginning) a sense of futility, of fleeting emptiness.

But what is he describing as vanity?

Everything. Solomon says, “All is vanity.” Life is futile. Work is futile. Sex is futile. Laughter is futile. It’s all nothing more than vanity, meaningless. If this is true, then Ecclesiastes is shaping up to be one massive downer. Yet we must be careful in how we interpret this verse. We must accept Solomon’s pessimism in relation to the rest of the book and, in particular, to verse 3.

If verse 2 provides the tone for the rest of the book, then verse 3 supplies the lens through which the book must be viewed. Pessimism seems to continue as Solomon laments that all of mankind’s work is for nothing permanent, nothing lasting. Solomon’s question is rhetorical, and he expects a negative response. However, it is not this pessimism that is our lens; instead, it is the phrase under the sun. Solomon will use this particular phrase 29 times in this book, and it is found nowhere else in the Bible. It must be, therefore, of significant importance to Ecclesiastes. Under the sun should be understood as referring to only things that are on earth, things that are within human grasp. The immanent, physical, natural, material world is the that which is under the sun. Ecclesiastes is, thus, attempting to force us to imagine the futility of an existence without transcendence, without divine interference. Of course, such a view is not difficult today.

In A Secular Age, Charles Taylor argues that an immanent frame undergirds modern Western society. This means that most people no longer look to God (or even gods) to find their meaning and purpose in life. They believe that life has given them everything they need to build a meaningful life. It’s as if the secular motto is: “I’ve got this. No need get God involved, thank you very much.”

But the problem isn’t just outside of Christianity. We who follow Christ can just as easily slip into this mode of thinking. Jen Pollock Michel summarizes this well:

Secularism is not the problem “out there.” Instead, every Sunday morning, it is “secular” people filling our pews. They attest to loving Jesus—but accept “no final goals beyond human flourishing, nor any allegiance to anything else beyond this flourishing.” They pray for God’s kingdom to come—and image the advent of their own happiness. In the secular age, God becomes a guarantor of our best life now. (117-18)

Or to say it in other words, Michael Horton claims that “even those of us who do affirm orthodox Christianity divide inwardly between praying for our daily bread and knowing that it’s always there at the grocery store. It’s not merely that our beliefs have changed, but that our way of believing has shifted away from assuming a world “with devils filled” but where God is our “mighty fortress.” Now we must become masters of our own destiny, keeping dangers at bay by our own collective and calculative reasoning. Even if God plays a role, it is a supporting one, helping us to achieve “our best life now” (23-24).

Call it an immanent frame. Or call it life under the sun. Same message, different titles. Life under the sun is a life without God, a life exclusive to immanence and exclusive of transcendence.

But while modern exclusive humanists argue that life under the sun can be meaningful, Solomon has reached a very different conclusion. He claims that everything we can achieve or obtain in this world is fleeting, temporal, and vain. Humanity, left to our own devices and without Divine interference, will find nothing but meaningless futility. That is Solomon’s message. That is the lens through which we must view this entire book: this is a study of the vanity of life without God.

The Endless Cycles of Life

In verse 4, Solomon lists another universal truth: human generations keep passing, but the earth seems to remain steadfast. We can conclude from these verses that they represent the aftereffects of the Fall. Originally, God created humanity to be immortal and to enjoy eternity with Him, but the effects of mankind’s first sin destroyed our physical eternal nature. Solomon will say elsewhere in this book that God has placed eternity within man’s heart, and we can all feel that it is true. Each of us knows that we will die; science does not need to tell us this. Yet how often do we live as though we are finite creatures? Very rarely do we ever pause to consider our own mortality. This is because we were made for eternity. We can all feel it, especially whenever we are actually confronted with death. Anytime we attend a funeral and find ourselves lamenting that the world will be a dimmer place without so-and-so, we are experiencing the truth of Solomon’s words in this verse. There is a deep part of our souls that cries out against the death of our loved ones, and nature’s steady continuation only accents our mortality. Jerome speaks of this accented vanity by commenting: “What’s more vain than this vanity: that the earth, which was made for humans stays—but humans themselves, the lords of the earth suddenly dissolve into the dust” (Akin, 10).

Solomon continues his poem with three examples of nature’s repetition and persistence. First, he turns our attention to the sun’s rising and setting. Each day the sun rises and sets, only to do the exact same thing tomorrow. Then he describes the wind moving along its circuits in a cycle. The wind blows around and around, never ceasing its course. This verse is particularly interesting because we have no other record that any ancient person understood that winds followed certain circular currents. Finally, he looks to how the rivers flow into the oceans. Even though the rivers are continuously flowing into the seas, the seas are never full. The water cycle has no end. These continuous cycles of the earth also resemble the endless cycles in our everyday lives. As the sun rises again, we brush our teeth once more. As the sun sets, we do it again. The process repeats tomorrow. Cleaning, organizing, washing dishes, doing laundry, we get things done today only to do them again tomorrow. The cycle is endless. If this makes you feel a bit weary, Solomon is one step ahead of you.

“All things are full of weariness.” When considering the repetitive drudgery of life, few statements are as true as this one. Everything in life is full of weariness because it never stops. The myth of happily coasting carefree through life is just that, a myth. Retirement cannot fix the grind of life because work is not the problem. Getting more stuff can help us ignore the weariness of life, but it only works for so long. This life is the problem. All of life becomes wearisome to the flesh sooner or later. It’s only a matter of time, and you can’t escape it. The weariness of life is inevitable because they were sealed by the events of Genesis 3.

But verse 8 also contains one of my favorite phrases within Ecclesiastes: “a man cannot utter it.” There are timeless truths within this book that everyone can relate to, that everyone knows and feels, but they’re still difficult to express into words (sometimes even impossible). With all of his God-granted wisdom, Solomon attempts to capture the essence of the human experience as much as he can. So many of the topics and so much of the philosophical weight of this book are too great for utterances. Nevertheless, with the utmost solemnity and reliance upon God’s grace, we will strive toward it just as Solomon has done. I think this is the great appeal of Ecclesiastes: it gives brief utterance to things that are ultimately beyond verbal expression.

The current application of the second half of this three-thousand-year-old verse is astounding! Our eyes and ears can never get enough. Access to the visual and auditory has never been as rapid as it is today. YouTube and iTunes provide us video and music with the click of a button or the touch of a finger. A new iPhone is released like clockwork every year. We are constantly jumping through hoops for the latest gadget or to share the next big viral video. We never have enough seeing and hearing, but at the same time, there is weariness that sets in. The fast-paced rat race only leaves our souls weary and none the more satisfied once we actually pause for a breather. We see these implications played out in large and growing cities today where most in the business world are content to never stop, never slow down, because then they will never have to face the weariness that Solomon describes. They are always trying to make themselves better, to make better money, to do better things. In a sense, this is also what Solomon does. He built. He partied. He gave. He took. He destroyed. He was constantly on the move, but here, at the end of his life, he had to pause and face the drain of it all. He had to look at his life and all of his accomplishments and ask himself what good they were to him. Likewise, our nonstop consumption of entertainment is often used (whether consciously or subconsciously) to numb us from having to face the weariness of life.

The second of twenty-nine uses of the phrase under the sun is located in verse 9. Expanding upon his idea of the earth moving in cycles, Solomon claims that “there is nothing new under the sun.” Certainly, that seems a bit extreme. Perhaps Solomon is exaggerating while being so close to death. Yet if we give these verses a few moments of pondering, we can find them significantly more accurate than first expected. William D. Barrick mentions in his commentary on Ecclesiastes that there are many medical discoveries that we claim as credit for modern humanity, but in fact, they were discovered long ago and lost. For example, he cites that the creation of modern pregnancy testing, which uses the woman’s urine, was actually discovered thousands of years ago by the Egyptians. The knowledge and practice were there, but they were lost (Barrick, 40). Another example is Greek fire, a flame-throwing weapon used by the Byzantine Empire. This powerful weapon is credited for being the deciding factor in numerous battles; however, the formula for its creation is lost. Our version, the modern flamethrower, was first used in the First World War. One thousand years after Greek fire was last used, we still do not know how to recreate it because “there is no remembrance of former things.” We simply recreated the same concept the best that we could.

Of course, someone will present an argument for cellphones, televisions, and various forms of computers. Yet, are not these things all attempting to satisfy the hearing of the ears and seeing of the eyes, as mentioned in the previous verse? Obviously, humanity made tremendous discoveries and inventions, particularly, in the last couple hundred years, but isn’t the human condition exactly the same as in Solomon’s day? The more things change, the more they stay the same. There are still wars, murder, theft, and random acts of kindness. For all of the new devices that we create, they still become nothing more than that: devices. With all of our advancements, we tend to develop what C. S. Lewis called “chronological snobbery.” That is, we tend think of ourselves as more intelligent and more enlightened than previous generations. However, our devices make us no better than our fathers and grandfathers because Solomon’s argument is that even our devices and knowledge are not new but recycled. Our “new” devices are nothing more than distractions created to quench the emptiness, to satisfy our eyes and ears. Humanity and the human condition have not changed. Every verse of Solomon’s swan song will show us that fact. Instead, we look to the New Testament to find the source of true newness. 2 Corinthians 5:17 tells us that anyone in Christ is a “new creation.” Even though under the sun there is nothing but recycled attempts to find satisfaction, in Christ we find ourselves truly new. He is the only escape from the weariness and the only source of true change.

THE VANITY OF WISDOM // VERSES 12-18

Leaving the introductory poem, Solomon begins to inform us of himself and his quest to find meaning and fulfillment. After restating his title as king of Israel in Jerusalem, he defines the scope of this book and the goal of his life: to seek and to search out by wisdom all that is done under heaven. What a task! Solomon’s main concern in life was to conduct an investigation “by wisdom” of everything that is done “under heaven.” He wanted to use his God-given, supernatural wisdom to find meaning to a life apart from God. What can become of a life that does not consider the heavenly things? What purpose can be found in life without turning toward God? Can we carve out meaning for ourselves within an immanent frame? Solomon seeks to answer these types of questions.

In the second half of these verses 12-14, we read Solomon’s short answer. He says that a purely earthly life, even though God also gives it, is hppy business.” He describes it in the same manner as in the introductory poem: busy, vain, and a chasing after the wind. What a great metaphor! Looking for meaning without looking to God is like trying to catch the wind, a pointless and foolish endeavor. That is the kind of vanity and meaninglessness that Solomon is describing in Ecclesiastes.

Verse 15’s proverb is one of Solomon’s primary building blocks for Ecclesiastes. We are told in the history books of the Bible that Solomon was a great writer of proverbs and also collected them from others (1 Kings 4:32). The book of Proverbs is one such collection. Here, Solomon uses a proverb to accent his previous statements and lead into his next point.

The essential meaning of this proverb is that we are not capable of changing things that God has done. If God makes something crooked, we cannot make it straight. We cannot count the things that God has not given us the ability to count. Despite our strongest efforts, we will never be able to alter what God has designed. His ways are higher than our ways. The LORD has created us in such a way that we can only find fulfillment in Him; therefore, Solomon’s quest to find purpose outside of God was doomed from the beginning. Yet, this too was God’s design because if Solomon (the fulfilled American dream) could not find meaning outside of God, then our thoughts of “if only I had a little more ____, then I would be happy” are moot point. Solomon had it all, but without God, it was still not enough.

Solomon admits in verse 16 to himself that he had “great wisdom, surpassing all who were over Jerusalem before me.” And with his great gift of wisdom, he set out to explore wisdom as well as wisdom’s opposite: folly. Solomon’s goal was to find out which, if either, could lead to a fulfilled life. But once again, he arrived upon the conclusion that doing so without the aid of God was like chasing after the wind.

The chapter ends with another proverb describing the futility of wisdom and knowledge. Wait a second. Doesn’t Proverbs teach us that wisdom is worth pursuing above all else? How can Proverbs proclaim the great blessings of acquiring wisdom and knowledge, while Ecclesiastes claims that they lead to vexation and sorrow? Ray Stedman answers these questions by saying: “For students in school, that last statement is a great verse to memorize! ‘Those who increase knowledge increase sorrow.’ That is true—sad, but true. It is no argument for not increasing knowledge, because the alternative is even worse; ignorance is foolishness” (20).

Ultimately, Solomon’s search for meaning leads him to “much vexation” and increased sorrow because wisdom and knowledge unveil the reality of life after the Fall. Every piece of information that he discovers about the human experience not only opens his eyes to see our sinful depravity more fully, but also reveals just how hopeless mankind is to pull ourselves out of that depravity.

Everything confirms his humanity, his sinfulness, his accountability, and his inevitable death. With an increasingly heavy heart, Solomon’s research is driving him to a heart-wrenching conclusion: he cannot save himself. No person can.(Barrick, 47)

THE MEANING WITHIN THE VANITY // VERSES 2-3

After studying the entirety of this chapter, it seems only fitting to return briefly to verses 2-3. Therein Solomon proclaimed that all is vanity. Or using other words, everything is meaningless. That statement is true, but there is a problem. Saying that everything is meaningless is unavoidably a meaningful statement. It’s like making the claim that there is no objective truth. It is a self-defeating proposition. By being true, it would prove itself false. Likewise, Solomon says something of meaning, even while he claims that nothing has meaning. How do we reconcile this?

Once again, the key is the phrase under the sun. Everything under the sun is meaningless. The things of this life, including us, are fleeting vanities, little more than blips on the radar of eternity. If this is true (and it is), Solomon is able to utter this meaningful statement only because meaning exists somewhere beyond the sun.

We know, of course, that all meaning flows from the Author of life, Jesus Christ. Paul describes Jesus like this:

Colossians 1:16-17 | For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him and he is before all things, and in him all things hold together.

Take a moment to allow the sweeping magnitude of those verses sink in. All things were created through and for Jesus, and He holds everything together. In other words, the atoms that form my keyboard as I type this are held in place by Jesus. Things exist (us included) because Jesus keeps them existing. This means that there is no reality outside of Jesus. If all things are held together in Jesus, then nothing exists away from Him. Everything, therefore, is meaningless without Christ because without Christ there is nothing.

With this understanding, Ecclesiastes’ life under the sun is a myth. It is a fantasy, nothing more than a day dream. We cannot actually live outside of God because He is the giver of life. Life without God is a fool’s quest since “in him we live and move and have our being” (Acts 17:28). Attempting to avoid God is a striving after wind.

Ecclesiastes, therefore, does not need to be a depressing book. The Bible reveals to us the God who created the sun and gives meaning to all existence. He is the only source of true purpose, meaning, and satisfaction. We do not have to embrace the meaninglessness of life, the abyss that stares back; we can follow and serve the Creator. We can exchange the vanity under the sun for the joy in Christ.

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