Commentaries:
When Solomon suggests there is no profit in all man's labor, he means that nothing in this world makes life worth living. How depressing!
Apparently, Ecclesiastes was written as the conclusion to an experiment that lasted many years, maybe even his entire lifetime. Solomon was eminently qualified to write this. He was intelligent and given understanding as a special gift by God, which he asked for. He did not ask for wisdom but understanding that he might be wise. Understanding must precede right application. If one does not understand a situation he is in, he will not be wise, so Solomon asked God for understanding, and from that developed wisdom.
He had power and authority because he was king in Israel. He had money, perhaps as nobody else has ever experienced in the history of mankind. Solomon was no square. He was active, inquiring, and had an analytical mind, reaching conclusions that were logical and right given the circumstances and the information he had.
So what follows after he states his theme? Life is irrational, absurd, meaningless. His lifetime experiment had not put him in a happy frame of mind.
John W. Ritenbaugh
Ecclesiastes and the Feast of Tabernacles (Part 1)
Overall, how do we, as Christians, perceive time? Every day we are witnesses to its progression. Daylight comes and passes, and night arrives only to be followed by daylight again. We can look at a clock and see that its hands are moving. But how—in what manner—is time moving?
As a culture, the Greeks have become known as a people sensitive to the rhythms of time, and this, though written by Solomon, a Hebrew, is a decidedly Greek view of life and of time's movement. This perception of life and time—their acute awareness of things like the perpetual ebb and flow of tides, the continuous cycle of the four seasons, and the constant repetition of weather patterns—became a major building block of Greek philosophy, leading them to develop the concept that time is cyclical.
They concluded that man's life is lived within a series of continuous, changeless recurrences. To them, time works like a wheel turning on an axis, and the events that mark time's progress repeat themselves endlessly. They believed that nothing could be done about it because such events will happen eternally. Thus, a person is born, lives his life on a stage, and when his part is done, he exits. Such belief inexorably leads to a fatalistic view of life.
Notice verse 8 especially. The Soncino Commentary opines that Solomon is saying that this inescapable repetition in life is such weariness that he lacked the words to describe it aptly. Despite what Solomon writes in Ecclesiastes 1, the general Hebrew outlook is decidedly different. The Hebrew concept of time greatly benefited from God's revelation. In Jude 14-15, the apostle quotes an Old Testament personality, Enoch, whose pre-flood prophecy deflected Hebrew thought about time in a far different direction:
Now Enoch, the seventh from Adam, prophesied about these men also, saying, "Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him." (Jude 14-15)
This quotation shows that the Hebrews who believed God knew that time was headed on a very different path from the Greek view. Events do not just happen in a vacuum; they are moving in a definite direction. Enoch is warning that a time is coming when men will have to answer for what they have done during their lifetimes.
Even so, he is nowhere near the earliest indicator that time and the events within it are moving in a specific direction. Notice Genesis 3:14-15:
So the LORD God said to the serpent; "Because you have done this, you are cursed more than all cattle, and more than every beast of the field; on your belly you shall go, and you shall eat dust all the days of your life. And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel."
God had revealed Himself to the Hebrew descendants of Abraham, and some among them, like Moses, believed what He said. Thus, they knew that time was not cyclical, as the Greeks perceived it, but linear: The Creator is moving time and all that happens within it in a definite direction.
The prophet Amos receives credit for giving that "sometime" a general title, or at least the term is first used within his prophecy. He called it the "Day of the Lord." Generally, he appears to mean the time when God will intervene with a strong hand in the affairs of this world—an act that is definitely not repetitious.
However, it remained for the Christian church to define time and its right usage for its members. The church's conception of time blends the cyclical concepts of the Greeks and the linear concepts of the Hebrews. It is true that many things in life—things like wars, economic depressions, and political revolutions—do recur in an inexorable manner. Yet, as the New Testament shows, much of this happens as a result of man's self-centered nature. In other words, they do not have to happen, but they do happen because man's choices make them happen. Man continually makes bad choices because his nature is unchangingly anti-God.
Thus, in general, the Christian view is that time indeed contains stressful, repeating cycles, as Solomon describes, yet the New Testament calls these cycles "evil" (Galatians 1:4). However, it also shows that time is moving in a definite direction and that God Himself is orchestrating many of the events within its progress toward the return of Jesus Christ, the Day of the Lord (the seventh one-thousand-year day), and the establishment on earth of His Family Kingdom.
This led the church to develop, under the inspiration of Jesus Christ, an overall concept of time management unique to church members. It has its roots in the Old Testament: Isaiah 55:6 urges us to "seek the LORD while He may be found."
John W. Ritenbaugh
Seeking God (Part Two): A Foundation
Vanity is a word that we are familiar with in another form. It appears early in the Bible as the name given to the second person born on earth, Abel. Adam named him "Vanity." In its simplest form, it signifies a breath, which is comparitively nothing. That is what it means—nothing.
A breath has a short existence. We breath in and breath out, and then we take another one. It lasts for just a second. When we carry out the application of this word, temporariness begins to come to the fore because a person's breath is very temporary and quickly replaced by another and another and another. Vanity describes something that is nothing, impermanent, temporary. But that hardly exhausts its meaning.
This phrase "vanity of vanities" is written in the Hebrewsuperlative form. It is similar in its application as "holy of holies." Another one is the "Song of Songs," sometimes called Canticles or Song of Solomon. Modern translators tend to translate vanity of vanities as "meaningless." A single breath has no meaning to it. Some have gone so far as to translate it "absurd." In a way, this fits the context of Ecclesiastes best because absurd means "irrational," an affront to reason, something that does not fit the order and purpose we seek from life.
That is what Solomon means: Life is absurd. Why do we live? All of our life, we spend working, playing, relating, and at its end, what does a person have to show for what he has done? It is absurd, irrational, meaningless.
John W. Ritenbaugh
Ecclesiastes and the Feast of Tabernacles (Part 1)
Other commentary entries containing this verse:
Isaiah 55:6
2 Corinthians 5:20-21
2 Corinthians 6:1-2
E-mail this page
