Vanity of Vanities

Vanity – Hebel occurs thirty-eight times in Ecclesiastes compared to only thirty-five other uses in all of the rest of the OT. Any word repeated so often in such a short space must leave a lasting impression. In its simplest and most basic sense, hebel means ‘a puff of air,’ ‘a breath,’ or ‘a vapor.’ This translation enables English readers to see that the phrase ‘all is hebel’ is actually a metaphor, as a figure of speech. For instance in Luke 13:20-21; 1 Cor. 5:6-7 ‘leaven is used as a metaphor for both good influence and bad. Hebel, meaning a puff of air, might be understood in either a positive or a negative sense. Most translators obscure the metaphorical nature of the original statement and replace the concrete, nonjudgmental phrase (breath or a puff of air) with various abstract terms – all of which have decidedly negative connotations in English. In English usage vanity has the basic sense of lacking in value. That which is vain is useless, worthless, or futile. Hebel refers is lack of durability rather than lack of worth or value.
All is vanity, all besides G-d and considered as abstract from Him, the all of this world, all worldly employments and enjoyments, the all that is in the world (1 John 2:16), all that which is agreeable to our senses and to our fancies in this present state, which gains pleasure to ourselves or reputation with others. It is all vanity, not only in the abuse of it, when it is perverted by the sin of man, but even in the use of it. Man, considered with reference to these things, is vanity (Psalms 39:5, 6), and, if there were not another life after this, were made in vain (Psalms 89:47); and those things, considered in reference to man (whatever they are in themselves), are vanity.
Vanities are disrespectful to the soul, overseas, and add nothing to it; they do not answer the end, nor yield any true satisfaction; they are uncertain in their continuance, are fading, and perishing, and passing away, and will certainly deceive and disappoint those that put a confidence in them. Let us not therefore love vanity (Psalms 4:2), nor lift up our souls to it (Psalms 24:4), for we shall but weary ourselves for it, Hebrews 2:13.
It is expressed here very forcefully; not only, All is vain, but in the abstract, All is vanity; as if vanity were the property in the fourth mode, of the things of this world, that which enters into the nature of them. The are not only vanity, but vanity of vanities, the vainest vanity, vanity in the highest degree, nothing but vanity, such a vanity as is the cause of a great deal of vanity. And this is redoubled, because the thing is certain and past dispute, it is vanity of vanities.
This intimates that the wise man had his own heart fully convinced of and much affected with this truth, and that he was very desirous that others should be convinced of it and affected with it, as he was, but that he found the generality of men very loth to believe it and consider it (Job 33:14); it intimates likewise that we cannot comprehend and express the vanity of this world. But who is it that speaks thus slightly of the world? Is it one that will stand to what he says? Yes, he puts his name to it--says the preacher. Is it one that was a competent judge? Yes, as much as ever any man was. Many speak disapprovingly of the world because they are hermits, and know it not, or beggars, and have it not; but Solomon knew it. He had dived into nature's depths (1 Kings 4:33), and he had it, more of it perhaps than ever any man had, his head filled with its notions and his belly with its hidden treasures (Psalms 17:14), and he passes this judgment on it. But did he speak as one having authority? Yes, not only that of a king, but that of a prophet, a preacher; he spoke in G-d's name, and was divinely inspired to say it. But did he not say it in his haste, or in a passion, upon occasion of some particular disappointment? No; he said it deliberately, said it and proved it, laid it down as a fundamental principle, on which he grounded the necessity of being religious. And, as some think, one main thing he designed was to show that the everlasting throne and kingdom which G-d had by Nathan promised to David and his seed must be of another world; for all things in this world are subject to vanity, and therefore have not in them sufficient to answer the extent of that promise. If Solomon find all to be vanity, then the kingdom of the Messiah must come, in which we shall inherit substance.
O vanity of vanities! Emptiness of emptiness. True, substantial good is not to be found in any thing liable to change and corruption. Of vanity, beyond the power of words to express, or thought conceive. Let every man Survey himself, then ask, what fruit remains of all his fond pursuits?
What has he gained, by toiling thus for more than nature's wants require?
Why then with endless projects rack’s his heated brain, and to the laboring mind, Repose denied?
Why such expense of time, that steals away so fast and ne'er looks back?
Could man his wish obtain, how short the space for his enjoyment! No fewer transients here the time of his duration, than the things anxiously pursued. For, as the mind, in search of bliss, fix’s on no solid point, for ever change; so our little frames, in which we glory, haste to their decline, nor permanence can find.
The human race drop like autumnal leaves, by spring revived: one generation from the stage of life withdraws, another comes, and thus makes room for that which follows. Mightiest realms decay, Sink by degrees; and lo! new formed estates rise from their ruins. Even the earth itself, sole object of our hopes and fears, shall have its period, though to man unknown.
Is vanity - Not in themselves for they are G-d's creatures and therefore good in their kinds, but in reference to that happiness, which men seek and expect to find in them. So they are unquestionably vain, because they are not what they seem to be, and perform not what they promise, but instead of that are the occasions of countless cares, and fears, and sorrows, and mischief’s. They are not only vanity but vanity of vanities, the vainest vanity, vanity in the highest degree. And this is redoubled, because the thing is certain, beyond all possibility of dispute.
What is the sum of the real good he has gained by all his toils in life? They, in themselves, have neither made him contented nor happy.
His labour - Heb. his toilsome labour, both of body and mind in the pursuit of riches, or pleasures, or other earthly things.
Under the sun - In all worldly matters, which are usually transacted in the day time, or by the light of the sun. By this restriction he implies that the happiness which in vain is sought for in this lower world is really to be found in heavenly places and things.
Vanity of vanities all just a puff of air – here today and gone tomorrow.