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How are we to regard this utterance as to the "vanity" of all things, the "profitless" character of human labour, the wearisome monotony of the world? Must we indorse it, because we find it here in the Bible? Or, must we, on the other hand, condemn it and denounce it, as if it contained no truth whatever? I submit that we need do neither. We may believe that Ecclesiastes had been taught by his own experience some valuable lessons as to the practical conduct of life, and that he was able to give some very wise counsel to those younger than himself; and yet we may also believe that this wisdom was dearly bought, and that his outlook on the world, when he became "a sadder and a wiser man," was largely coloured by his own past conduct. A man who outgrows his sins and follies may not always outgrow, in this world, all their consequences. A penitent profligate may be able to give us very sound advice; but it does not follow that his estimate of human affairs is altogether accurate and healthful. We are not bound to indorse the view which regards all things "under the sun" as simply presenting the aspect of a vain and wearisome monotony; but we may learn wisdom from the fact that even the outlook of a religious man may be coloured by a long course of previous irreligion and worldliness. Whilst, however, we are not bound to indorse this melancholy estimate of Ecclesiastes, and whilst we may regard it as coloured and exaggerated by the weariness begotten of his former life, we need not denounce or condemn it as if it were simply the utterance of a morose pessimism or a sated worldliness. There is an element of profound truth in this estimate of the things "seen and temporal." A Christian apostle tells us that "the creature was made subject to vanity," and to "the bondage of corruption." Another Christian apostle reminds us that "the world passeth away and the lust thereof" — "the lust of the flesh, the lust of the eyes, and the pride of life." Thomas a Kempis, in his "Imitation of Christ," tells us that "all is vanity, except to love God and to serve Him only." One of our own novelists, in his "Vanity Fair," has torn aside the mask which hides from view the hollowness of that glitter and show which are so apt to fascinate the inexperienced. Few thoughtful men reach even middle life — not to speak of old age — without being at times oppressed by the thought of life's sameness, or without being at times impressed with a sense of the unsubstantial and unsatisfying nature of earthly things. Human life may vary from age to age in some of its details; but, in its great broad features, it is unchanging. Birth, death, work, rest, health, sickness, pain, pleasure, hope, fear, loss, gain, friendship, love, marriage, parenthood, bereavement, virtue, vice, temptation, remorse — these things were all familiar to the generations that have gone before us; they are familiar to us; they will be familiar to those who are coming after us. And, as to the transient, uncertain, perishable, and unsatisfying nature of mere earthly happiness — of happiness due to mere earthly pleasures, pursuits, and consideration this has been the trite theme of all the ages. Looking at human life apart from God and immortality' — looking at the things "seen and temporal" apart from the things "unseen and eternal" — we perceive that there is a profound element of truth in the utterance, "All is vanity." Lastly here, we must not forget that this book was written at least two thousand years ago. Since Ecclesiastes meditated on the problems of human life, one really "new thing" has been seen. The "Sun of Righteousness" has risen upon the world "with healing in His wings."

(T. C. Finlayson.)

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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."