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.
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 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.
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.
[AD 253] Origen of Alexandria on Ecclesiastes 1:2