18^th Sunday in Ordinary Time [C]

August 3, 2025

Ecclesiastes 1:2; 2:21-23

“‘Vanity of vanities!’ says Qoheleth. ‘Everything is vanity!’ (Ecclesiastes 1:2; 12:8).” What does this striking declaration mean? Is every human endeavor truly meaningless?

The voice behind this book introduces himself as Qoheleth—a Hebrew term meaning “one who gathers people,” especially for the purpose of teaching. Thus, it is often translated as “the Teacher” or “the Preacher.” He identifies himself as a son of David and king over Jerusalem (1:1), a figure endowed with unparalleled wisdom, power, and wealth. Yet from this privileged vantage point, after a lifetime of reflection, he delivers a sobering verdict: Everything is hevel.

This Hebrew word hevel (הֶבֶל) carries rich imagery—it describes vapor, a passing breeze, or a fleeting breath. Like mist dissolving at dawn, hevel represents what is transient, elusive, and ultimately unsatisfying. Qoheleth’s metaphor of “chasing after the wind” (1:14) paints a vivid picture of humanity’s restless striving for what cannot be grasped.

His exploration begins with wisdom itself. He recounts how he pursued knowledge relentlessly, surpassing all who came before him (1:16). Yet instead of fulfilment, he found that greater wisdom only multiplied sorrow (1:18). This seems paradoxical—don’t we assume learning brings clarity and peace? Qoheleth exposes the limits of earthly wisdom: the more we know, the more we confront life’s unanswerable questions and our own mortality.

Pleasure fares no better. He tests every delight—luxuries, arts, sensual joys (2:1–11)—only to conclude their thrill is momentary. Wealth and achievements prove equally hollow. No one takes riches to the grave; heirs may squander them, and even the greatest legacies fade from memory. Death, the great equalizer, renders all human distinctions meaningless (2:14–16; 9:2–6).

Amid this stark realism, Qoheleth anchors his readers to one unchanging truth: “Fear God and keep His commandments, for this is the whole duty of humanity” (12:13). In a world where everything slips like sand through our fingers, God alone endures. Our purpose is found not in accumulating what is temporary but in aligning our lives with His eternal will.

However, Qoheleth’s perspective remains earthbound. He grapples with life “under the sun” but offers no explicit hope beyond the grave. Death, for him, seems a silent frontier (3:19–20; 9:5–6). It is Jesus who later brings this tension into full resolution. In the parable of the rich fool (Luke 12:13–21), Christ echoes Qoheleth’s warning against clinging to earthly treasures but expands it with the promise of eternity. Thus, what we do and we have now have meaning because in Christ, they prepare us for an everlasting destiny.

Reflection Questions:

How does Qoheleth’s perspective challenge modern assumptions about success and purpose? In what ways have we experienced the “vanity” of pursuits that once seemed essential? How does Jesus’ teaching on eternal life transform the way we engage with temporary things?