TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 6:7–10. His two-level outline is real structure in the source text, so it is rendered as structure.
The preacher here further shows the vanity and folly of heaping up worldly wealth and expecting happiness in it.
I.How much soever we toil about the world, and get out of it, we can have for ourselves no more than a maintenance (Ecc 6:7):
All the labour of man is for his mouth, which craves it of him (Pro 16:26); it is but food and raiment; what is more others have, not we; it is all for the mouth. Meats are but for the belly and the belly for meats; there is nothing for the head and heart, nothing to nourish or enrich the soul. A little will serve to sustain us comfortably and a great deal can do no more.
II.Those that have ever so much are still craving; let a man labour ever so much for his mouth, yet the appetite is not filled.
1.Natural desires are still returning, still pressing; a man may be feasted today and yet hungry tomorrow.
2.Worldly sinful desires are insatiable, Ecc 5:10. Wealth to a worldling is like drink to one in a dropsy, which does but increase the thirst. Some read the whole verse thus: Though all a man's labour fall out to his own mind (ori ejus obveniat - so as to correspond with his views, Juv.), just as himself would have it, yet his desire is not satisfied, still he has a mind to something more.
3.The desires of the soul find nothing in the wealth of the world to give them any satisfaction. The soul is not filled, so the word is. When God gave Israel their request he sent leanness into their souls, Psa 106:15. He was a fool who, when his barns were full, said, Soul, take thine ease.
III.A fool may have as much worldly wealth, and may enjoy as much of the pleasure of it, as a wise man; nay, and perhaps not be so sensible of the vexation of it: What has the wise more than the fool? Ecc 6:8. Perhaps he has not so good an estate, so good a trade, nor such good preferment as the fool has. Nay, suppose them to be equal in their possessions, what can a wise man, a scholar, a wit, a politician, squeeze out of his estate more than needful supplies? and a half-witted man may do this. A fool can fare as well and relish it, can dress as well, and make as good a figure in any public appearance, as a wise man; so that if there were not pleasures and honour peculiar to the mind, which the wise man has more than the fool, as to this world they would be upon a level.
IV.Even a poor man, who has business, and is discreet, diligent, and dexterous, in the management of it, may get as comfortably through this world as he that is loaded with an overgrown estate. Consider what the poor has less than the rich, if he but knows to walk before the living, knows how to conduct himself decently, and do his duty to all, how to get an honest livelihood by his labour, how to spend his time well and improve his opportunities. What has he? Why, he is better beloved and more respected among his neighbours, and has a better interest than many a rich man that is griping and haughty. What has he? Why he has as much of the comfort of this life, has food and raiment, and is therewith content, and so is as truly rich as he that has abundance.
V.The enjoyment of what we have cannot but be acknowledged more rational than a greedy grasping at more (Ecc 6:9):
Better is the sight of the eyes, making the best of that which is present, than the wandering of the desire, the uneasy walking of the soul after things at a distance, and the affecting of a variety of imaginary satisfactions. He is much happier that is always content, though he has ever so little, than he that is always coveting, though he has ever so much. We cannot say, Better is the sight of the eyes than the fixing of the desire upon God, and the resting of the soul in him; it is better to live by faith in things to come than to live by sense, which dwells only upon present things; but better is the sight of the eyes than the roving of the desire after the world, and the things of it, than which nothing is more uncertain nor more unsatisfying at the best. This wandering of the desire is vanity and vexation of spirit. It is vanity at the best; if what is desired, be obtained, it proves not what we promised ourselves from it, but commonly the wandering desire is crossed and disappointed, and then it turns to vexation of spirit.
VI.Our lot, whatever it is, is that which is appointed us by the counsel of God, which cannot be altered, and it is therefore our wisdom to reconcile ourselves to it and cheerfully to acquiesce in it (Ecc 6:10): That which has been, or (as some read it) that which is, and so likewise that which shall be, is named already; it is already determined in the divine foreknowledge, and all our care and pains cannot make it otherwise than as it is fixed. Jacta est alea - The die is cast. It is therefore folly to quarrel with that which will be as it is, and wisdom to make a virtue of necessity. We shall have what pleases God, and let that please us.
VII.Whatever we attain to in this world, still we are but men, and the greatest possessions and preferments cannot set us above the common accidents of human life: That which has been, and is, that busy animal that makes such a stir and such a noise in the world, is named already. He that made him gave him his name, and it is known that it is man; that is his name by which he must know himself, and it is a humbling name, Gen 5:2. He called their name Adam; and all theirs have the same character, red earth. Though a man could make himself master of all the treasures of kings and provinces, yet he is a man still, mean, mutable, and mortal, and may at any time be involved in the calamities that are common to men. It is good for rich and great men to know and consider that they are but men, Psa 9:20. It is known that they are but men; let them put what face they will upon it, and, like the king of Tyre, set their heart as the heart of God, yet the Egyptians are men, and not gods, and it is known that they are so.
VIII.How far soever our desires wander, and how closely soever our endeavours keep pace with them, we cannot strive with the divine Providence, but must submit to the disposals of it, whether we will or no. If it is man, he may not contend with him that is mightier than he. It is presumption to arraign God's proceedings, and to charge him with folly or iniquity; nor is it to any purpose to complain of him, for he is in one mind and who can turn him? Elihu pacifies Job with this incontestable principle, That God is greater than man (Job 33:12) and therefore man may not contend with him, nor resist his judgments, when they come with commission. A man cannot with the greatest riches make his part good against the arrests of sickness or death, but must yield to his fate.
Historical interpretation
Four Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
To the corrupting power of riches [the Lord] made the enormity of voracious appetite antecedent; indeed, the former generates the latter.
"All
man's toil is for his mouth, yet his wants are never satisfied. What advantage then has the wise man over the
fool? What less has the pauper who knows
how to conduct himself among the living?
"All that men
toil at in this world is consumed by the mouth and taken to be digested in the
stomach after it has been ground down by the teeth. And when a little bit has pleased the
palette, it seems to create a desire, so long as it is held in the mouth. But when it has passed down to the stomach
the difference between foods is no longer distinguishable. And after all these things the spirit of a
man who eats is not filled up; or then he desires again what he has eaten, and
is as wise as the fool without food, who does not know how to live, and the
poor man asks for nothing else but for how he is to sustain the organs of his
meagre body, and not die through starvation.
Or because the spirit takes no gain from the food of the body, and food
is of equal use to a wise man and a fool, and the pauper wanders therefrom, to
where he has seen wealth to be. This is
better understood regarding a man of the church, who learned in the heavenly
Scriptures, holds all his toil in his mouth yet his spirit is not filled, for
he always desires to learn. And in that
respect the wise man has more than the fool, since when he feels himself to be
poor, he presses that pauper, who is called blessed in the Gospel, to
understand those things which are of life, and walks the restricted and narrow
path, which leads to life, and he is poor from wicked deeds and knows where
Christ, (who is life) is to be found.
Everything that human labor produces in this world is consumed by the mouth, ground by the teeth, and sent to the stomach for digestion. Even when a bite to eat delights the palate, it seems to give pleasure only for as long as it remains in the mouth, for when it passes into the belly, it can no longer be distinguished from other food. The soul of the diner is afterwards not fulfilled, because he will again desire what he has just eaten, since neither the wise nor the foolish is able to live without food, and the poor seeks nothing other than to sustain his frail body and to avoid starvation. Moreover, the soul derives no benefit from the refreshment of the body. Food is common to both the wise and the foolish, and the poor tend to go where they perceive wealth. It is better to understand this teaching as referring to the ecclesiastical person whose labor is in his mouth because he is learned in the heavenly Scriptures but whose soul is not fulfilled because he desires always to learn more.
A person’s true life is not found here on earth, for he claims that it is found elsewhere. This, then, is the great advantage humankind has over the animal: The animal does not live on after death, while a person begins to live only when he has completed this visible life through bodily death.
Moreover he is shown to burn more in his tongue, when he says: "Send Lazarus, that he may dip the tip of his finger in water, to cool my tongue, for I am tormented in this flame." The unbelieving people held the words of the law in their mouth, which they scorned to keep in deed. Therefore he will burn more there, where he showed himself to know what he was unwilling to do. Wherefore it is well said of the learned and negligent through Solomon: "All the labor of man is in his mouth, but his soul will not be filled," because whoever labors only to know what he ought to say, fasts with an empty mind from the very refreshment of his knowledge.
The rich man reveals the great burning in his tongue when he says, “Send Lazarus to dip the end of his finger in water and cool my tongue, since I am tormented in this flame.” The unbelieving people keep the words of the law in their mouths but refuse to act on them. The burning will be greater in the place where they manifested that they knew what to do, but that they were unwilling to do it. Solomon said concerning those who are knowledgeable but remiss, “All the toil of a man is in his mouth, but his soul will not be filled.” Whoever labors only for this, to know what he should say, fasts with an empty heart from the nourishment that should provide him with knowledge.
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Summary
Ecclesiastes 6:7 offers a profound and stark observation from Qoheleth, the Preacher, on the inherent futility of human labor when viewed solely from an earthly perspective. It posits that while humanity expends immense effort to secure physical sustenance and satisfy immediate bodily needs, there persists an unquenchable, deeper longing within the human spirit that material provision alone can never truly satisfy. This verse powerfully encapsulates the pervasive theme of hebel (vanity or futility) that permeates life lived "under the sun," highlighting the persistent dissatisfaction that marks the human condition apart from a divine orientation.
Context
Literary Context
This verse is strategically placed within a broader discourse in Ecclesiastes (chapters 5-6) where Qoheleth systematically critiques and deconstructs various earthly pursuits that promise ultimate satisfaction but ultimately deliver emptiness. Following reflections on the vanity of wealth, power, and even wisdom when pursued as ends in themselves, chapter 6 specifically hones in on the limitations of material accumulation and the inability of physical provisions to appease the deepest human cravings. The preceding verses lament the tragic irony of a wealthy person who cannot truly enjoy their riches, emphasizing that even abundance does not guarantee contentment. Ecclesiastes 6:7 then serves as a foundational, universal statement, illustrating this pervasive dissatisfaction by focusing on the most fundamental aspect of human existence—the relentless need for sustenance. It sets the stage for subsequent examples of unfulfilled desires and the inherent limitations of life apart from God.
Historical & Cultural Context
The Book of Ecclesiastes is traditionally attributed to King Solomon, who reigned during a golden age of immense prosperity, peace, and wisdom in ancient Israel (c. 10th century BCE). This unique historical vantage point allows Qoheleth, having experienced the pinnacle of worldly success and intellectual achievement, to offer a unparalleled critique of their ultimate emptiness. The cultural context of ancient Near Eastern societies, including Israel, was predominantly agrarian, where "labour" ('âmâl') was often arduous, physically demanding, and directly tied to providing food and basic necessities for one's family. The "mouth" was not merely a physical organ but a powerful metonymy for consumption, sustenance, and the very act of living. The Preacher's observations, therefore, resonated deeply with the daily reality of a people whose lives revolved around the demanding cycle of sowing, reaping, and consuming, yet who could still experience a profound, existential sense of lack despite their efforts.
Key Themes
Ecclesiastes 6:7 powerfully articulates several core themes prevalent throughout the book. Firstly, it underscores the Futility of Earthly Endeavor (hebel), demonstrating how even the most basic and necessary human activity—labor for sustenance—fails to bring ultimate satisfaction. This theme is powerfully echoed in Qoheleth's lament over the endless, unrewarding cycle of work and consumption in Ecclesiastes 1:3. Secondly, it highlights the Inherent Dissatisfaction of the Human Heart, suggesting that human desires (nephesh), encompassing the totality of one's inner being, extend far beyond mere physical needs and cannot be appeased by material possessions or achievements. This profound spiritual hunger is a recurring motif, contrasting sharply with the fleeting nature of worldly pleasures described in Ecclesiastes 2:1-11. Finally, the verse subtly points towards the Limits of Human Control and Wisdom, implying that despite all planning and effort, humanity cannot fully master its own contentment or fill the void within through its own means, a truth explored further in Ecclesiastes 3:11.
Exposition and Analysis
Key Word Analysis
This term denotes more than simple work; it carries the weight of toil, wearing effort, and often implies worry, pain, trouble, and wearisomeness. It suggests a burdensome, often frustrating struggle rather than a joyful or fulfilling activity. In Ecclesiastes 6:7, ʻâmâl emphasizes the strenuous, often unrewarding nature of human exertion directed towards mere survival and physical provision.
nephesh is a remarkably rich Hebrew word frequently translated as "soul," "life," "person," "being," or "self." While it can refer to physical hunger or desire, its broader meaning encompasses the totality of one's inner being, including desires, emotions, and the very essence of vitality. Here, it points to a deeper, more profound longing of the inner self that transcends mere physical hunger and cannot be satisfied by external, material provisions. It is the core of one's being that seeks fulfillment.
This primitive root means "to fill" or "to be full of," used in a wide application, both literally and figuratively. It conveys the idea of completion, satisfaction, being wholly supplied, or reaching a state of fullness. The negative "is not filled" (lōʼ mâlêʼ) therefore powerfully communicates a state of perpetual emptiness, incompleteness, and profound dissatisfaction, despite continuous effort expended to achieve a sense of fullness.
Verse Breakdown
"All the labour of man is for his mouth"
This opening clause establishes a universal and inescapable premise: the primary, fundamental purpose of human toil and exertion is directed towards providing for basic physical sustenance. "His mouth" serves as a powerful metonymy, representing not just the act of eating, but the broader concept of food, drink, and all the necessities required to sustain physical life. It highlights the practical, often demanding, and seemingly endless cycle of working merely to survive, a reality common to all humanity.
"and yet the appetite is not filled"
This second clause introduces the profound paradox and the Preacher's central, sobering observation. Despite the ceaseless effort to provide for the "mouth" and satisfy physical needs, the deeper "appetite" or longing of the human soul (nephesh) remains perpetually unsatisfied. This is not merely a complaint about physical hunger, but a profound spiritual and existential void that no amount of material consumption, worldly achievement, or earthly pleasure can ever truly bridge or appease.
Literary Devices
Ecclesiastes 6:7 masterfully employs several literary devices to convey its profound and often unsettling message. The most prominent is Paradox, as it presents the seemingly contradictory idea that despite all human effort directed towards sustenance, a deeper, more fundamental hunger remains perpetually unfulfilled. This creates a powerful sense of Irony, where the very actions designed to bring satisfaction ultimately fail to do so, highlighting the inherent limitations of human striving "under the sun." The phrase "for his mouth" utilizes Metonymy, where "mouth" stands in for the act of eating and, by extension, the broader concept of physical sustenance and survival. Similarly, "appetite" employs Synecdoche (or further Metonymy) to represent the deeper, spiritual longings of the whole person or soul (nephesh), rather than merely physical hunger. The verse's concise, declarative structure reflects Qoheleth's characteristic Didacticism and keen Observation, presenting a stark truth about the human condition without offering an immediate resolution, thereby compelling the reader to ponder the deeper implications of a life lived apart from a divine perspective.
Theological and Thematic Connections
This verse profoundly speaks to the human condition post-Fall, where labor became toilsome (ʻâmâl) and ultimate satisfaction elusive. It reveals a fundamental theological truth: humanity's deepest longings are spiritual, not merely material. The insatiable "appetite" points to a God-shaped void within the human soul that no amount of earthly provision, pleasure, or achievement can ever truly fill. This inherent dissatisfaction serves as a constant, internal reminder of our created purpose to find ultimate fulfillment in God alone, and the profound futility of seeking it elsewhere. It underscores the pervasive theme of hebel (vanity/futility) throughout Ecclesiastes, challenging the notion that life's meaning and contentment can be found solely in worldly pursuits or human effort.
Reflection and Application
Ecclesiastes 6:7 serves as a poignant mirror reflecting the endless cycle of striving and consuming that often characterizes modern life. It challenges us to pause and consider if our relentless pursuit of material gain, career advancement, or even personal pleasure is truly satisfying the deepest longings of our hearts. The Preacher's observation reminds us that true contentment is not found in the abundance of what we possess or consume, but in something far more profound and enduring. If our "appetite" remains unfilled despite all our "labour," it suggests that we are seeking satisfaction in the wrong places, attempting to fill an infinite void with finite things. This verse calls us to re-evaluate our priorities, to recognize the inherent limits of earthly provisions, and to turn our gaze towards the one true source of genuine and lasting fulfillment, which transcends the fleeting nature of the world.
Questions for Reflection
FAQ
Does this verse mean that all labor is meaningless or bad?
Not necessarily that all labor is inherently meaningless, but rather that labor for its own sake or labor directed solely towards material gain will ultimately fail to satisfy the deepest human longings. The Preacher is critiquing the ultimate purpose of labor when detached from a divine perspective. While labor is undeniably necessary for sustenance ("for his mouth"), it cannot fill the spiritual void within the "appetite" or soul (nephesh). Ecclesiastes often distinguishes between the futility of life "under the sun" (without God) and the possibility of finding joy and purpose in one's work as a gift from God. For instance, Qoheleth acknowledges that "there is nothing better for a person than that he should eat and drink and find enjoyment in his toil" Ecclesiastes 2:24 and that "everyone should eat and drink and find enjoyment in all his toil; this is God's gift to man" Ecclesiastes 3:13. The problem isn't labor itself, but where we seek our ultimate satisfaction and meaning through it.
Christ-Centered Fulfillment
Ecclesiastes 6:7, with its poignant declaration of an unfillable human "appetite," finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "labour of man" for his "mouth" represents humanity's ceaseless striving to satisfy its needs and desires through earthly means, a pursuit that inevitably leaves the "appetite" (nephesh) unfulfilled. This deep, unquenchable longing points directly to the spiritual hunger that only God can satisfy. Jesus directly addresses this very human condition when He declares, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" John 6:35. He is the true manna from heaven, the spiritual sustenance that fills the void left by all earthly provisions. Furthermore, His invitation to drink of the "living water" in John 4:13-14 promises a satisfaction that wells up to eternal life, contrasting sharply with the fleeting satisfaction offered by the world. The toil, pain, and weariness (ʻâmâl) described by Qoheleth were ultimately borne by Christ on the cross, where He became the ultimate sacrifice, offering true rest and satisfaction for our weary souls. In Him, the restless human spirit finds its true home, and its deepest longings are finally and eternally filled, not by what we consume or achieve, but by who He is and what He has accomplished.