*Minor differences ignored. Grouped by changes, with first version listed as example.
He that laboreth - literally, as in the margin, i. e., "The desire of the laborer labors for him" (or, helps him in his work), "for his mouth urges him on." Hunger of some kind is the spring of all hearty labor. Without that the man would sit down and take his ease. So also, unless there is a hunger in the soul, craving to be fed, there can be no true labor after righteousness and wisdom (compare Matthew 5:6).
He that laboureth - No thanks to a man for his labor and industry; if he do not work he must starve.
He that laboureth, laboureth for himself,.... Man is born for labour; it is a part of the curse inflicted on him for sin; and his condition and circumstances are such as make it necessary, for such who will not work ought not to eat; and it is labouring for food and raiment which is here meant, and that is for a man's self; for if he labours to be rich and lay up money, and purchase estates, these are more for others than himself, and indeed he knows not for whom he labours. It is indeed in the original, "the soul of him that labours (l), labours for himself"; and it may be understood of the labour of, the soul for spiritual things, for spiritual food, for that meat which endures to everlasting life; and may intend the various exercises of religion in which men employ themselves, that they may have food for their souls, and grow thereby; such as praying, reading the Scriptures, attending on the ministry of the word and ordinances: and this labouring is for themselves; for the good and welfare of their immortal souls, for their spiritual prosperity, for the nourishing of them up unto everlasting life. It may be applied to Gospel ministers, who labour in the Lord's vineyard, in the word and doctrine; and though in the first place they labour to promote the glory of God and the interest of Christ, and the good of souls, yet it also turns to their own account; and indeed they labour to be accepted of the Lord, and at last shall hear, "Well done, good and faithful Servant; enter into the joy of thy Lord", Matthew 25:23. Some render the words, "he that is troublesome is troublesome to himself" (m), as such an one is, not only to others, but to himself also; he is the cause of great disquietude to his own mind;
for his mouth craveth it of him: that he should labour, in order to satisfy his appetite; for "all the labour of man is for his mouth", to feed that and fill his belly, Ecclesiastes 6:7; or "his mouth boweth unto him" (n); it is as it were an humble supplicant to him, entreating: him to labour to get food for it, and satisfy its wants; or as a beast bows down to feed itself; or "boweth upon him" (o); it obliges him, as the Vulgate Latin version; it compels him, whether he will or not, to work, its necessities are so pressing: and this holds good in spiritual things; a man's mouth, or spiritual appetite, puts him upon the use of means of spiritual exercises, without which he must otherwise be in a starving condition; and is true of the ministers of the word, whose mouth obliges them; as it were; they cannot but speak the things they have heard and seen: or "his mouth reflects upon him"; upon the man that has been troublesome to himself and others; the Targum is,
"for from his mouth humiliation shall come to him;''
or his destruction, as the Syriac version.
(l) "anima laborantis", V. L. Pagninus, Montanus, Piscator, Mercerus, Gejerus, Michaelis; "anima laboriosi", Cocceius. (m) "Ipse molestus molestiam affert sibi", Junius & Tremellius. (n) "incurvavit se ei os suum", Pagninus; "incurvat se ei os suum"; Mercerus, Gejerus. (o) "Inflexit se super eum os suum", Montanus; "innititur super cum", Vatablus.
We must labour for the meat which endureth to everlasting life, or we must perish.
Diligence is a duty due to one's self, for his wants require labor.
26 The hunger of the labourer laboureth for him,
For he is urged on by his mouth.
The Syr. translates: the soul of him who inflicts woe itself suffers it, and from his mouth destruction comes to him; the Targ. brings this translation nearer the original text (בּיפא, humiliation, instead of אבדנא, destruction); Luther translates thus also, violently abbreviating, however. But עמל (from עמל, Arab. 'amila, to exert oneself, laborare) means, like laboriosus, labouring as well as enduring difficulty, but not, as πονῶν τινα, causing difficulty, or (Euchel) occupied with difficulty. And labour and the mouth stand together, denoting that man labours that the mouth may have somewhat to eat (cf. 2-Thessalonians 3:10; נפשׁ, however, gains in this connection the meaning of ψυχὴ ὀρεκτική, and that of desire after nourishment, vid., at Proverbs 6:30; Proverbs 10:3). אכף also joins itself to this circle of ideas, for it means to urge (Jerome, compulit), properly (related to כּפף, incurvare, כּפה כּפא, to constrain, necessitate), to bow down by means of a burden. The Aramaeo-Arab. signification, to saddle (Schultens: clitellas imposuit ei os suum), is a secondary denom. (vid., at Job 33:7). The Venet. well renders it after Kimchi: ἐπεὶ κύπτει ἐπ ̓ αὐτὸν τὸ στόμα αὐτοῦ. Thus: the need of nourishment on the part of the labourer works for him (dat. commodi like Isaiah 40:20), i.e., helps him to labour, for (not: if, ἐάν, as Rashi and others) it presses upon him; his mouth, which will have something to eat, urges him. It is God who has in this way connected together working and eating. The curse in sudore vultus tui comedes panem conceals a blessing. The proverb has in view this reverse side of the blessing in the arrangement of God.
*More commentary available at chapter level.