*Minor differences ignored. Grouped by changes, with first version listed as example.
Connect these verses with Ecclesiastes 6:2-3 : "All labor is undertaken with a view to some profit, but as a rule the people who labor are never satisfied. What advantage then has he who labors if (being rich) he is wise, or if being poor he knows how to conduct himself properly; what advantage have such laborers above a fool? (None, so far as they are without contentment, for) a thing present before the eyes is preferable to a future which exists only in the desire."
All the labor of man - This is the grand primary object of all human labor; merely to provide for the support of life by procuring things necessary. And life only exists for the sake of the soul; because man puts these things in place of spiritual good, the appetite - the intense desire after the supreme good - is not satisfied. When man learns to provide as distinctly for his soul as he does for his body, then he will begin to be happy, and may soon attain his end.
All the labour of man [is] for his mouth, and yet the (e) appetite is not filled.
(e) His desire and affection.
All the labour of man is for his mouth,.... For the food of his mouth, as the Targum; for the sustenance of his body, for food and clothing, part being put for the whole: all that a man labours for is to get this; and if he does not enjoy it, his labour is in vain; meats are for the belly, which are taken in by the mouth, and for these a man labours; and if he does not eat them, when he has got them, he labours to no purpose;
and yet the appetite is not filled; even the bodily or sensual appetite; no, not even by those who eat the fruit of their labour; for though their hunger is allayed for the present, and the appetite is satisfied for a while, yet it returns again, and requires more food, and so continually: or, "the soul is not filled", or "satisfied" (c); it is the body only that is filled or satisfied with such things, at best; the mind of man grasps after greater things, and can find no contentment or satisfaction in earthly or sensual enjoyments. This seems to be a new argument, proving the vanity of riches, from the narrow use of them; which only reaches to the body, not to the soul.
(c) "anima non implebitur", Pagninus, Montanus; "anima non expletur", Mercerus, Gejerus; "non impletur", Cocceius, so Broughton; "non satiatur", Drusius.
A little will serve to sustain us comfortably, and a great deal can do no more. The desires of the soul find nothing in the wealth of the world to give satisfaction. The poor man has comfort as well as the richest, and is under no real disadvantage. We cannot say, Better is the sight of the eyes than the resting of the soul in God; for it is better to live by faith in things to come, than to live by sense, which dwells only upon present things. Our lot is appointed. We have what pleases God, and let that please us. The greatest possessions and honours cannot set us above the common events of human life. Seeing that the things men pursue on earth increase vanities, what is man the better for his worldly devices? Our life upon earth is to be reckoned by days. It is fleeting and uncertain, and with little in it to be fond of, or to be depended on. Let us return to God, trust in his mercy through Jesus Christ, and submit to his will. Then soon shall we glide through this vexatious world, and find ourselves in that happy place, where there is fulness of joy and pleasures for evermore.
man--rather, "the man," namely, the miser (Ecclesiastes 6:3-6). For not all men labor for the mouth, that is, for selfish gratification.
appetite--Hebrew, "the soul." The insatiability of the desire prevents that which is the only end proposed in toils, namely, self-gratification; "the man" thus gets no "good" out of his wealth (Ecclesiastes 6:3).
"All the labour of man is for his mouth, and yet his soul has never enough;" or, properly, it is not filled, so that it desires nothing further and nothing more; נמלא used as appropriately of the soul as of the ear, Ecclesiastes 1:8; for that the mouth and the soul are here placed opposite to one another as "organs of the purely sensual and therefore transitory enjoyment, and of the deeper and more spiritual and therefore more lasting kind of joys" (Zck.), is an assertion which brings out of the text what it wishes to be in it, - נפשׁ and פּה stand here so little in contrast, that, as at Proverbs 16:26; Isaiah 5:14; Isaiah 29:8, instead of the soul the stomach could also be named; for it is the soul longing, and that after the means from without of self-preservation, that is here meant; נפשׁ היפה, "beautiful soul," Chullin iv. 7, is an appetite which is not fastidious, but is contented. גּמו, καὶ ὃμως ὃμως δέ, as at Ecclesiastes 3:13; Psalm 129:2. All labour, the author means to say, is in the service of the impulse after self-preservation; and yet, although it concentrates all its efforts after this end, it does not bring full satisfaction to the longing soul. This is grounded in the fact that, however in other respects most unlike, men are the same in their unsatisfied longing.
Is - For meat. And yet - Men are insatiable in their desires, and restless in their endeavours after more, and never say, they have enough.
*More commentary available at chapter level.