Ecclesiastes begins:  The Words of the Preacher (Qohelet), son of David, King in Jerusalem, which references Solomon or someone in the Davidic Line.

 Qohelet famously exclaims (in the King James), Vanity of Vanities, All is Vanity! T he ancient Hebrew uses “Hevel,” which differs from “vanity” in that it signifies empty air, like the breath we emit on a cold day.   Akin to our concept of vanity, however, the lament centers on much of life being meaningless. 

There is a notion that the Preacher is playing a role, pointing out how grim existence is without Faith.  He continues: 

 What profit hath a man of all his labors which he taketh under the sun?  In other words, What good has all your earthly work accomplished?  Further, the phrase, “under the sun” aptly contrasts our world with the transcendence of the heavens beyond.

One generation passeth away and another generation cometh; but the earth abideth forever.

The sun also arisesth, and the sun goeth down, and hastens to the place he rose.

This poetry clashes with the majesty of the Creation story.  It is often considered part of ancient pessimistic wisdom literature, which lays bare the sadness and mundaneness endemic to life – in terms of the endless cycle of growth, decay and death.   However, this is the despair of one who lacks a view of the transcendent.  

 Qohelet continues to speak to fundamental observations every generation will uncover:

The winds goeth toward the south, and turneth about unto the north; it whirleth about continually, and returneth again according to its circuits.  The waters do the same – all rivers run into the sea;  yet the sea is not full.  The poetry is symbolicfor humanity never being able to get their fill from materialistic gains.  

 All things are full of labour; but man cannot express it.  The eye is not satisfied with seeing; nor the ear with hearing.  Though cryptic, this is generally understood to mean that no matter how wise, one will never fully understand this world.  Much is ineffable, including the questions of: Why are we here?, Why are things as they are?, Why is there suffering?, What is our purpose?  

The thing that hath been, it is that which shall be, and thatwhich shall be done.  AND THERE IS NOTHINGNEW UNDER THE SUN.

Is there anything whereof it may be said, see this is new?Truly, it hath been already of Old Time, which was before us.  There is no remembrance of former things, neithershall there be any remembrance of things to come .

What we observe each day, so full-of-life and brilliant, will decay and die.   As to material riches (jewels, an amazing house, fancy car or new toy), they will lose luster.  All around us will be gone and forgotten. This goes for he who lived hundreds of years ago, just as it does for those who will be born hundreds of years from now.  Only though the Almighty, can we obtainsomething lasting.

 Qohelet describes himself as King all over Israel in Jerusalem – the only mention of Israel in the Book.  In the mold of Solomon, Qohelet was renowned for his wisdom through contrasting the philosophies of the day and pursuing all knowledge under the sun.   Qohelet was in the position to find answers and guide humanity, but discovered there is only so much we can know.  He concludes that such pursuits are as futile as trying to capture the wind. His words imply that within each of us is the desire for a connection with something more, referencing the Bread of Life that Deuteronomy and Jesus speak to.

Qohelet also devoted himself to madness and folly, perhaps referencing hedonistic pleasure and the hundredsof wives Solomon was attributed. His conclusion remained,  All is Vanity and Vexation of spirit.   Simply, you better look beyond Man for something more.

To close the chapter Qohelet announces:  The wiser you become, the more you get frustrated in realizing what you don’t know. For in much wisdom there is much grief; and he that increases knowledges increases sorrow.