Albert Barnes Commentary Ecclesiastes 1

Preacher - literally, Convener. No one English word adequately represents the Hebrew קהלת qôheleth. Though capable, according to Hebrew usage, of being applied to men in office, it is strictly a feminine participle, and describes a person in the act of calling together an assembly of people as if with the intention of addressing them.

The word thus understood refers us to the action of Wisdom personified (Proverbs 1:20; Proverbs 8:8). In Proverbs and here, Solomon seems to portray two characters, speaking sometimes in the third person as Wisdom instructing the assembled people, at other times in the first person.

So our Lord speaks of Himself (Compare Luke 11:49 with Matthew 23:34) as Wisdom, and as desiring (Luke 13:34) to gather the people together for instruction. It is unfortunate that the word “Preacher” does not bring this personification before English minds, but a different idea.

Vanity - This word הבל hebel — or, when used as a proper name, in (Genesis 4:2), “Abel,” occurs no less than 37 times in Ecclesiastes, and has been called the key of the book. Primarily it means “breath,” “light wind”; and denotes what:

1. Passes away more or less quickly and completely;
2. Leaves either no result or no adequate result behind, and therefore
3. Fails to satisfy the mind of man, which naturally craves for something permanent and progressive: it is also applied to:
4. Idols, as contrasted with the Living, Eternal, and Almighty God, and, thus, in the Hebrew mind, it is connected with sin.

In this book it is applied to all works on earth, to pleasure, grandeur, wisdom, the life of man, childhood, youth, and length of days, the oblivion of the grave, wandering and unsatisfied desires, unenjoyed possessions, and anomalies in the moral government of the world.

Solomon speaks of the world-wide existence of “vanity,” not with bitterness or scorn, but as a fact, which forced itself on him as he advanced in knowledge of men and things, and which he regards with sorrow and perplexity. From such feelings he finds refuge by contrasting this with another fact, which he holds with equal firmness, namely, that the whole universe is made and is governed by a God of justice, goodness, and power.

The place of vanity in the order of Divine Providence—unknown to Solomon, unless the answer be indicated in (Ecclesiastes 7:29)—is explained to us by Paul (Romans 8:0), where its origin is traced to the subjugation and corruption of creation by sin as a consequence of the fall of man; and its extinction is declared to be reserved until after the Resurrection in the glory and liberty of the children of God.

Vanity of vanities - A well-known Hebrew idiom signifying vanity in the highest degree. Compare the phrase, “holy of holies.”

All - Solomon includes both the courses of nature and the works of man (Ecclesiastes 1:4–11). Compare to (Romans 8:22).

What profit ... - The question often repeated is the great practical inquiry of the book; it receives its final answer in (Ecclesiastes 12:13–14). When this question was asked, the Lord had not yet spoken (Matthew 11:28). The word “profit” (or pre-eminence) is opposed to “vanity.”

Hath a man - Rather, has man.

Vanity is shown in mankind, the elements, and all that moves on earth; the same course is repeated again and again without any permanent result or real progress, and events and people alike are forgotten.

Abides - The apparent permanence of the earth increases by contrast the transitory condition of its inhabitants.

Ever - The word does not here absolutely signify “eternity” (Compare to Ecclesiastes 3:11 note), but a certainly short period : here it might be paraphrased “as long as this world, this present order of things, lasts.”

Hastens ... - literally, at his place panting (in his eagerness) he rises there.