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This book begins with, "All is Vanity," and ends with, "Fear God, and keep His commandments." From that to this should be every man's pilgrimage in this world; we begin at vanity, and never know perfectly that we are vain, until we repent with Solomon. "Fear God, and keep His commandments: for this is the whole duty of man." As though he were exceeding glad, that after so many dangers through the route of vanity, yet God let him see the haven of rest. The whole narration doth show that Solomon wrote this book after his fall. When he had the experience of vanities, and seen the folly of the world, what evil comes of pleasure, and what fruit groweth of sin, he was bold to say, "Vanity of vanities," etc.; which he avoucheth with such a protestation, as though he would justify it against many adversaries; for all the world is in love with that which he calls vanity. To testify his hearty conversion unto Cod, he calls himself a preacher, in the witness of his unfeigned repentance; as if God had said unto him, "Thou being converted, convert thy brethren," and be a preacher, as thou art a king. So when we are converted, we should become preachers unto others, and show some fruits of our calling, as Solomon left this book for a monument to all ages of his conversion. Thus having found as it were the mine, now let us dig for the treasure, "Vanity of vanities," etc. This is Solomon's conclusion: when he had gone through the whole world, and tried all things, like a spy sent into a strange country, as if he were now come home from his pilgrimage, they gather about him to inquire what he hath heard and seen abroad, and what he thinks of the world, and these things which are so loved among men, like a man in admiration of that which he had seen, and not able to express particularly one after another, he contracts his news into a word. You ask me what I have seen, and what I have heard, "Vanity," saith Solomon. And what else? "Vanity of vanities." And what else? "All is vanity." This is the history of my voyage: I have seen nothing but vanity over the world. So the further he did go, the more vanity he did see, and the nearer he looked the greater it seemed, till at last he could see nothing but vanity. So his drift is to show that man's happiness is not in these things which we count of, but in those which we defer. His reason is, they are all vanity; his proof is because there is no stability in them, nor contentation of mind; his conclusion is therefore, Contemn the world, and look up to heaven from whence ye came, and whither ye shall go. This is the scope which Solomon aims at, as though we did all seek happiness, but we go a wrong way unto it; therefore he sounds a retreat, showing that if we hold on our course, and go forwards as we have begun, we shall not find happiness, but great misery, because we go by vanity. Now Solomon, full of wisdom, and schooled with experience, is licensed to give his sentence of the whole world. This is no reproach to the things, but shame to him which so abused them, that all things should be called vanity for him. If he did not things vainly, nothing should be vain in the world; whereas now, by abuse, we may see sometimes as great vanity in the best things as in the worst. For are not many vain in their knowledge, vain in their policies, vain in their learning, as others are vain in their ignorance? A spiritual eye doth see some vanity or other in everything, as appeareth betwixt Christ and His disciples at Jerusalem (Luke 21:6; Matthew 24:1). They gazed upon the building of the temple as a brave thing, and would have Christ to behold it with them; but He did see that it was but vanity, and therefore said, "Are these the things that ye look upon?" As if He should say, How vain are you to gaze upon this! If Christ thought the beauty of His temple a vain thing, and not worth the sight, which yet was beautified and built by His own prescription, how should Solomon express all the vanity of the world, to which all men have added more and more since the beginning I Therefore when Solomon beheld such a plurality, and tot quot of vanities, like surges coming one upon another in plaits and folds, he spake as though he would show us vanity hatching vanities: "Vanity of vanities, all is vanity." The first saying doth pass without let; but the last rubs and sinks not into the hearts of men so easily as it is spoken. Methinks I hear some men dispute for Baal, and bid Solomon stay before he comes to "all is vanity." It may be that sin is vanity, and pleasure is vanity; but shall we condemn all for sin and pleasure? What say you to beauty, which is nature's dowry, and cheereth the eye, as sweet meat doth the taste? Beauty is like a fair picture; take away the colour, and there is nothing left. Beauty indeed is both a colour and a temptation, the colour fadeth and the temptation snareth. But what say you to riches, which make men lords over the rest, and allow them to go brave, and lie soft, and fare daintily, and have what they list? Riches are like painted grapes, which look as though they would satisfy a man, but do not slake his hunger, nor quench his thirst. Riches indeed do make a man covet more, and get envy, and keep the mind in care. You shall hear them say oftentimes, It is a vain world, a wicked world, a naughty world, yet they will not forsake it, to die; like dastard soldiers, who rail against the enemy, but dare not fight against him. "All is vanity;" but this is "vanity of vanities," that men will follow that which they condemn. Oh that here were a full end or conclusion of vanities; but.behold a greater vanity is behind; for our religion is vanity, like the Scribes and Pharisees, having a bare show of holiness, and scarce that. What then? "Turn away mine eyes," and my ears and my heart too, "from vanity." Try and prove thou no longer, for Solomon hath proved for thee; it is better to believe him than try with him.

(H. Smith.)

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KJV: Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.

WEB: "Vanity of vanities," says the Preacher; "Vanity of vanities, all is vanity."