A Brief Exposition of the Book of Ecclesiastes, Commentary on Ecclesiastes · Verses 36
Eccleſ. 6.7, 8.
7. All the labour of man is for his mouth, and yet the appetite is not filled:
8. For what hath the wiſe more then the fool? what hath the poor that knoweth to walke before the living?
9. Better is the ſight of the eyes then the wandring of the deſire: this is alſo vanity and vexation of ſpirit.
IN theſe verſes Solomon diſcovereth to us the vanity of labour, which he ſetteth forth by foure arguments, Firſt, From the wearyſomeneſſe of it implyed in the word, foreign which is labour cum defatigatione & moleſtia. Secondly, From the end of it, for the mouth: Thirdly, From the emptineſſe or defect of it, in that the ſoul is not ſatisfied by it, verſe 7. which is amplified by a diſtribution of the ſubject perſon ſo labouring, whether he be wiſe or fooliſh, the one hath no more by his labour then the other. Yea, the poore who is more laborious and induſtrious then other men, yea the diſcreet and prudent poore, who knoweth how to converſe and carry himſelfe amongſt men, he hath no more by his labour but to fill his mouth, yet not to fill his deſire or ſoul, verſe 8. Fourthly, from the wandring of the deſire, (which ſpringeth from the ſoules not being filled.) This is amplified by an argument à majori, that it is better to enjoy the ſight of the eyes, that is, to enjoy and to be content with the preſent eſtate, then to be carried on with ſuch a walking ſoul or wandring deſire. In regard of all which evils, he counteth Labour it ſelf with theſe Concomitants to be vanity and vexation of ſpirit, v. 9.
Doctr. All the labour that the ſons of men take in the eſtate of corrupt Nature, is a grievous or vexatious vanity. Gen. 3.17, 19. And though by Chriſt and his grace the bitterneſs and ſting of that vanity is removed (the Cure being taken away. Gal. 3.13.) yet the Croſs ſtill remaineth. Hence Jacobs deſcription of his life in all the years of it, and in all the days of thoſe years, Gen. 47.9, 10. Paul, 2 Cor. 11.27.
Reaſ. 1. From the weariſomneſs, of the labour amplifyed in the word foreign which is tranſlated weariſomneſs, Job 7.3. to wit, 1 Fainting the Body. 2. Afflicting the minde with care and grief.
Reaſ. 2. From the End of it: it is for the mouth. The Husbandman labours in the Earth, the Mariner in the Sea, the Shepherd in the Field, the Carpenter in the Wood, the Tradeſman in his ſhop, the Scholler in his book; as they are natural men, they all labour for the mouth. Prov. 16.26.
Object. How can this ſtand, ſeeing much labour is for the back, for apparrell, or for lodging? Matth. 6.25.
Anſ. Firſt, the mouth may be put for the whole body, as ſometimes bread is put for all maintenance, as well of back as belly, Gen. 3.19. Matth. 6.11.
Secondly, It is true in proper Speech, taking the mouth for the chief and ſupreme End of Labour, to which all the reſt muſt give place in caſe of neceſſity. A man will ſell his lodging and cloathing, and all he hath, for his mouth, Gen. 47.15. to 19. And it is a great vanity that the divine ſpirit of a man ſhould labour only for ſenſual things and tranſitory.
Reaſ. 3. From the emprineſs of the Soul or Appetite after all this labour. The mouth is a narrow Portal, not above two or three Inches ſquare, and the Stomach not above a hand bredth ſquare, the whole man not above five Foot long: and yet when a man hath laboured to fill all theſe, and provided him of ſtore for many years, yet his minde is not ſatisfyed, but his inordinate deſire after the means of his maintenance (like a Dropſy thirſt) is never filled. And thus fareth it with the Learned Scholler, the rich Churle, the Induſtrious and prudent poor man: Theſe Vanities fall alike to them all, how much leſs is the immortal ſoul ſilled?
Reaſ. 4. From the wandringneſs of the unſatisfyed deſire, which like the Bee runneth from flower to flower, and ſucketh honey and waxe till it be laden, and yet ſtill laboureth for more till ſometimes it be ſtockned in its Hive through abundance of honey.
Better is the ſight of the eyes] that is, better is what you ſee before you, be it leſs or more, then the wandring of the deſire: as the good Houſholder ſaith to his Gueſts, Much good may it do you what you ſee before you.
Ʋſe. 1. To Remind us of the greatneſs of our Fall in Adam, whence ſo much bitterneſs in labour and ſin for a little ſweetneſs of the fruit of a Tree, and that upon us and on all our Poſterity.
Ʋſe 2. To beware of ſuch ſinfull labours as increaſe theſe weariſome vanities. If honeſt labour be ſo grievous and vain, how much more ſinfull labours? Take heed of labour to undermine and ſupplant wel-deſerving men. Pro. 4.16. Pſal. 7.14. Darius was better employed, Dan. 6.14. 1 Theſſ. 4.11.
Ʋſe 3. To Teach us to labour for that bread which periſheth not, but feedeth and ſatisfyeth the ſoul to Aeterniy, Joh. 6.26, 27. Rev. 2.3. Rom. 16.12. Phil. 4.3: 1 Cor. 15.10, & 58.
Ʋſe. To Teach the poor, that diſcretion in him is obſerved by God and wiſeſt Princes, when he knoweth how to walk before the living.
Ʋſe 5. To wean us from wandring deſires, and to learn us ſatisfaction and contentment in our preſent eſtate, that is, with what we ſee before us. Phil. 4.11. 1 Tim. 6.6.
Ʋſe 6. To Raiſe up the Countrey unto thankfullneſs to God, that ſupplyeth us comfortably with that which men moſt labour for: we need not ſell our Cloaths for Bread.