ปัญญาจารย์ 1:2 วิจารณ์

In this chapter we have, I. The inscription, or title of the book (Ecc 1:1). II. The general doctrine of the vanity of the creature laid down (Ecc 1:2) and explained (Ecc 1:3). III. The proof of this doctrine, taken, 1. From the shortness of human life and the multitude of births and burials in this life (Ecc 1:4). 2. From the inconstant nature, and constant revolutions, of all the creatures, and the perpetual flux and reflux they are in, the sun, wind, and water (Ecc 1:5-7). 3. From the abundant toil man has about them and the little satisfaction he has in them (Ecc 1:8). 4. From the return of the same things again, which shows the end of all perfection, and that the stock is exhausted (Ecc 1:9, Ecc 1:10). 5. From the oblivion to which all things are condemned (Ecc 1:11). IV. The first instance of the vanity of man's knowledge, and all the parts of learning, especially natural philosophy and politics. Observe, 1. The trial Solomon made of these (Ecc 1:12, Ecc 1:13, Ecc 1:16, Ecc 1:17). 2. His judgment of them, that all is vanity (Ecc 1:14). For, (1.) There is labour in getting knowledge (Ecc 1:13). (2.) There is little good to be done with it (Ecc 1:15). (3.) There is no satisfaction in it (Ecc 1:18). And, if this is vanity and vexation, all other things in this world, being much inferior to it in dignity and worth, must needs be so too. A great scholar cannot be happy unless he be a true saint.

After the title of the book, which describes the author of it, by his office, as a preacher; by his descent, as the son of David; and by his dignity, king in Jerusalem, Ecc 1:1; the principal doctrine insisted on in it is laid down, that the world, and all things in it, are most vain things, Ecc 1:2. Which is proved in general, by the unprofitableness of all labour to attain them, be they what they will, wisdom, knowledge, riches, honours, and pleasures, Ecc 1:3; by the short continuance of men on earth, though that abides, Ecc 1:4; by the constant revolution, going and returning, of the most useful creatures, the sun, winds, and water, Ecc 1:5; by the unfruitful and unsatisfactory labour all things are full of, Ecc 1:8; by the continual repetition of the same things, and the oblivion of them, Ecc 1:9; and by Solomon's own experience in one particular thing; his search after, and acquisition of, knowledge and wisdom, which he attained a large share of; and which he found attended with labour, difficulty, and little satisfaction; nay, was vanity and vexation of spirit; for, as his knowledge increased, so did his grief and sorrow, Ecc 1:12.

Vanity of vanities, saith the preacher,.... This is the preacher's text; the theme and subject he after enlarges upon, and proves by an induction of particulars; it is the sum of the whole book; vanity of vanities, all is vanity; most extremely vain, exceedingly so, the height of vanity: this is repeated, both for the confirmation of it, men being hard of belief of it; and to show how much the preacher was affected with it himself, and to affect others with the same. The Targum reads, "vanity of vanities in this world"; which is right as to the sense of the passage; for though the world, and all things in it, were made by God, and are very good; yet, in comparison of him, are less than nothing, and vanity; and especially as become subject to it through sin, a curse being brought upon the earth by it; and all the creatures made for the use of men liable to be abused, and are abused, through luxury, intemperance, and cruelty; and the whole world usurped by Satan, as the god of it. Nor is there anything in it, and put it all together, that can give satisfaction and contentment; and all is fickle, fluid, transitory, and vanishing, and in a short time will come to an end: the riches of the world afford no real happiness, having no substance in them, and being of no long continuance; nor can a man procure happiness for himself or others, or avert wrath to come, and secure from it; and especially these are vanity, when compared with the true riches, the riches of grace and glory, which are solid, substantial, satisfying, and are for ever: the honours of this world are empty things, last a very short time; and are nothing in comparison of the honour that comes from God, and all the saints have, in the enjoyment of grace here, and glory hereafter: the sinful pleasures of life are imaginary things, short lived ones; and not to be mentioned with spiritual pleasures, enjoyed in the house of God, under the word and ordinances; and especially with those pleasures, for evermore, at the right hand of God. Natural wisdom and knowledge, the best thing in the world; yet much of it is only in opinion; a great deal of it false; and none saving, and of any worth, in comparison of the knowledge of Christ, and of God in Christ; all the forms of religion and external righteousness, where there is not the true fear and grace of God, are all vain and empty things. Man, the principal creature in the world, is "vain man"; that is his proper character in nature and religion, destitute of grace: every than is vain, nay, vanity itself; high and low, rich and poor, learned or unlearned; nay, man at his best estate, as worldly and natural, is so; as even Adam was in his state of innocence, being fickle and mutable, and hence he fell, Psa 39:5; and especially his fallen posterity, whose bodies are tenements of clay; their beauty vain and deceitful; their circumstances changeable; their minds empty of all that is good; their thoughts and imaginations vain; their words, and works, and actions, and their whole life and conversation; they are not at all to be trusted in for help, by themselves or others. The Targum is, "when Solomon, king of Israel, saw, by the spirit of prophecy, that the kingdom of Rehoboam his son would be divided with Jeroboam, the son of Nebat; and that Jerusalem, and the house of the sanctuary, would be destroyed, and the people of the children of Israel would be carried captive; he said, by his word, Vanity of vanities in this world, vanity of vanities; all that I and my father David have laboured for, all is vanity!''

Let us see what is the “vanity” to which the creation was subjected. My own opinion is, that this is nothing else than the possession of bodies, for even though the stars are composed of ether they are nevertheless material. This, it seems to me, is the reason why Solomon arraigns the whole bodily universe as being in a way burdensome and as impeding the activity of spirits, thus: “Vanity of vanities, all is vanity, said the Preacher; all is vanity.” “For,” he adds, “I looked and I saw all things that are under the sun, and behold, all is vanity.”

The insubstantial is deemed “futile,” that which has existence only in the utterance of the word. No substantial object is simultaneously indicated when the term is used, but it is a kind of idle and empty sound, expressed by syllables in the form of a word, striking the ear at random without meaning, the sort of word people make up for a joke but which means nothing. This then is one sort of futility. Another sense of “futility” is the pointlessness of things done earnestly to no purpose, like the sandcastles children build, and shooting arrows at stars, and chasing the winds, and racing against one’s own shadow and trying to step on its head, and anything else of the same kind which we find done pointlessly. All these activities are included in the meaning of “futility.” … [And] so also “futility of futilities” indicates the absolute extreme of what is futile.

Vanity may be described as something which lacks existence but exists only in the utterance of this word. The reality behind the word is nonexistent; only the letters transmit a useless, empty sound. These meaningless sounds randomly strike the ear as in a game when we create names which lack meaning. This is one form of vanity. Another refers to persons who zealously accumulate objects with no goal in mind. For example, children’s sand buildings, the shooting at stars with arrows, trapping the wind and racing with one’s shadow while trying to reach its head. If we take another example, we see that they all fall under the term “vanity.” Often human custom calls vanity the looking towards a goal and the pursuit of something profitable; should a person do something contrary or foolish, he invests his energy to no avail. This is too is called vanity.… [And] so “vanity of vanities” demonstrates the incomparable excess of vanity.

David, who had experienced those very glances which are dangerous for a man, aptly says that the person is blessed whose every hope is in the name of God. For such a one does not have regard to vanities and follies who always strives toward Christ and always looks upon Christ with his inner eyes. For this reason David turned to God again and said, “Turn away my eyes, that they may not see vanity.” The circus is vanity, because it is totally without profit; horse racing is vanity, because it is counterfeit as regards salvation; the theater is vanity, every game is vanity. “All things are vanity!” as Ecclesiastes said, all things that are in this world. Accordingly, let the person who wishes to be saved ascend above the world, let him seek the Word who is with God, let him flee from this world and depart from the earth. For a man cannot comprehend that which exists and exists always, unless he has first fled from here.

What is vanity of mind? It is the being busied about vain things. And what are those vain things, but all things in the present life? Of them the Preacher says, “Vanity of vanities, all is vanity.” But a person will say, If they be vain and vanity, for what purpose were they made? If they are God’s works, how are they vain? And great is the dispute concerning these things. But listen, beloved: it is not the works of God that he calls vain; God forbid! The heaven is not vain, the earth is not vain—God forbid!—nor the sun, nor the moon and stars, nor our own body. No, all these are “very good.” But what is vain? Let us hear the Preacher himself, what he says: “I planted vineyards, I got men singers and women singers, I made pools of water, I had great possessions of herds and flocks, I gathered me also silver and gold, and I saw that these are vanity.”

If everything that God made is very good, then how can everything be vanity—and not only vanity, but even vanity of vanities? As one song in the Song of Songs is shown to excel above all songs, so also is the magnitude of vanity demonstrated by the expression “vanity of vanities.”

"Vanity of vanities" said Ecclesiastes", Vanity of vanities, all is vanity." If all things that God made are truly good then how can all things be considered vanity, and not only vanity, but even vanity of vanities? Just as Song of Songs means a song that stands out from amongst all songs, so we see that in "vanity of vanities" the degree of vanity is shown. It is also written similarly in Psalm 38.6: "Nevertheless every living man is vanity." If living man is vanity then a dead man must be vanity of vanities. We read in Exodus that Moses' face is glorified so much that the children of Israel are not able to see him [Cfr Ex. 34, 30-35.]. Paul the apostle said that his glory was not really glory when compared to the glory of righteousness: "For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth." [II Cor. 3, 10.] We are therefore able to say that even we in this respect, heaven, earth, the seas and all things that are contained within its compass can be said to be good in themselves, but compared to God they are nothing. And if I look at the candle in a lamp and am content with its light, then afterwards when the sun has risen I cannot discern anymore what was once bright; I will also see the light of the stars by the light of the setting sun, so in looking at the world and the multitudinous varieties of nature I am amazed at the greatness of the world, but I also remember that all things will pass away and the world will grow old, and that only God is that which has always been. On account of this realisation I am compelled to say, not once but twice: Vanity of vanities, all is vanity. Instead of "vanity of vanities" the Hebrew text reads 'abal abalim' which all manuscripts excepting that of the Septuagint translate similarly in Greek as "atmos atmidon "or" atmon "which we are able to translate as 'a breath' and 'a light wind which is quickly dispersed'. In this way it is shown to be vain and in no way universal by this phrase. For those things which seem to be temporal, in fact are; but those which do not are eternal. Or since that which will give rise to vanity has been exposed, he groans and is anxious and awaits the revelation of the sons of God, and "now we know in part, and we prophesy in part" [I Cor. 13, 9.]. All things are and will be vain, until we find that which is complete and perfect.

By this perversity of the soul, due to sin and punishment, the whole corporeal creation becomes, as Solomon says: “Vanity of them that are vain, all is vanity. What advantage has man in all his labor which he does under the sun?” Not for nothing does he say, “of them that are vain,” for if you take away vain persons who pursue that which is last as if it were first, matter will not be vanity but will show its own beauty in its own way, a low type of beauty, of course, but not deceptive. When man fell away from the unity of God the multitude of temporal forms was distributed among his carnal senses, and his sensibilities were multiplied by the changeful variety. So abundance became laborious, and his needs, if one may say so, became abundant, for he pursues one thing after another, and nothing remains permanently with him. So what with his corn and wine and oil, his needs are so multiplied that he cannot find the one thing needful, a single and unchangeable nature, seeking which he would not err and attaining which he would cease from grief and pain. For then he would have as a consequence the redemption of his body, which no longer would be corrupted. As it is, the corruption of the body burdens the soul, and its earthly habitation forces it to think of many things; for the humble beauty of material objects is hurried along in the order in which one thing succeeds another. The reason why corporeal beauty is the lowest beauty is that its parts cannot all exist simultaneously. Some things give place and others succeed them, and all together complete the number of temporal forms and make of them a single beauty.

There is a difference between vanities; there are those that are especially so, and others that are not.…Question: [Does Ecclesiastes speak] about one and the same [kind of vanity]? Answer: About both, about the things that are just vanity as well as about those that are a vanity of vanities. Both the things that most clearly belong to the sphere of vanity and the less obvious vanities are altogether vain in comparison with actual truth. The newborn, the little child and the boy are imperfect. Of course, they are imperfect in comparison with an adolescent, and they are all imperfect in comparison with a man.… Question: Does he not mean by “vanity of vanities” the visible and the perceivable? Answer: Yes, but the layperson and the astronomer do not perceive the sun in the same way. The perception of the sun by an astronomer and by a scientist is far inferior to the seeing of the invisible God and it is inferior to the knowledge that comes from God.

To those who have entered into the church of the mind and marvel in contemplation of what has come into being, the text says, Do not think that this is the ultimate end or that these are the promises that have been stored up for you. For all these things are [only] vanity of vanities before the knowledge of one’s God. For, just as it is futile for medicine [to seek] a final cure, so is it useless [to seek] after knowledge of the Holy Trinity in the ideas of the [present] ages and worlds.

What is that vanity, if not devotion to riches and the pursuit of worldly pleasures? This is confirmed through Solomon, who says, “Vanity of vanities, and all is vanity.” Therefore, dearly beloved, let no one put his confidence in the vanity of this world. That vanity, as you see, is something standing with insecure footing. Devotion to it is short-lived and empty, and its beauty is like smoke in a wind. The comeliness of its countenance is like that which you see when you look on the beauty of that vine which had its early summer blossoms in well-constituted abundance yet cannot bring forth the actual fruit of the promised grape harvest. While it brings forth too much, it incurs the reproach of perpetual sterility.

the Preacher--and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him. Ecc 1:12 shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher." of Jerusalem--rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.

The theme proposed of the first part of his discourse. Vanity of vanities--Hebraism for the most utter vanity. So "holy of holies" (Exo 26:33); "servant of servants" (Gen 9:25). The repetition increases the force. all--Hebrew, "the all"; all without exception, namely, earthly things. vanity--not in themselves, for God maketh nothing in vain (Ti1 4:4-5), but vain when put in the place of God and made the end, instead of the means (Psa 39:5-6; Psa 62:9; Mat 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (Rom 8:20).

The book begins artistically with an opening section of the nature of a preamble. The ground-tone of the whole book at once sounds in Ecc 1:2, which commences this section, "O vanity of vanities, saith Koheleth, O vanity of vanities! All is vain." As at Isa 40:1 (vid., l.c.) it is a question whether by "saith" is meant a future or a present utterance of God, so here and at Ecc 12:8 whether "saith" designates the expression of Koheleth as belonging to history or as presently given forth. The language admits both interpretations, as e.g., "saith," with God as the subject, Sa2 23:3, is meant historically, and in Isa 49:5 of the present time. We understand "saith" here, as e.g., Isa 36:4, "Thus saith ... the king of Assyria," of something said now, not of something said previously, since it is those presently living to whom the Solomon redivivus, and through him the author of this book, preaches the vanity of all earthly things. The old translators take "vanity of vanities" in the nominative, as if it were the predicate; but the repetition of the expression shows that it is an exclamation = O vanitatem vanitatum. The abbreviated connecting form of הבל is here not punctuated הבל, after the form חדר (חדר) and the like, but הבל, after the manner of the Aram. ground-form עבד; cf. Ewald, 32b. Jerome read differently: In Hebraeo pro vanitate vanitatum ABAL ABALIM scriptum est, quod exceptis lxx interpretibus omnes similiter transtulerunt ἀτμὸς ἀτμἰδων sive ἀτμῶν. Hěvěl primarily signifies a breath, and still bears this meaning in post-bibl. Heb., e.g., Schabbath 119b: "The world exists merely for the sake of the breath of school-children" (who are the hope of the future). Breath, as the contrast of that which is firm and enduring, is the figure of that which has no support, no continuance. Regarding the superlative expression, "Vanity of vanities," vid., the Sol 1:1. "Vanity of vanities" is the non plus ultra of vanity, - vanity in the highest degree. The double exclamation is followed by a statement which shows it to be the result of experience. "All is vain" - the whole (of the things, namely, which present themselves to us here below for our consideration and use) is vanity.