Proverbs 16:26

Pro 16:26 He that laboureth laboureth for himself; for his mouth craveth it of him.

Ver. 26. He that laboureth, laboureth for himself.] He earns it to eat it, he gets it with his hands to maintain "the life of his hands," as it is therefore also called {Isa 57:10} Animantis cuiusque vita in fuga est, saith the philosopher; Life will away if not repaired by aliment. Et dii boni; quantum hominum unus exereet venter! {a} Oh what ado there is to provide meat for the belly! There are those who make too much ado, while they make it "their god," {Php 3:19} as did that Pamphagus, Nabal; those in St Paul’s time, that "served not the Lord Jesus Christ, but their own bellies"; and our Abbey lubbers, Quorum luxuriae totus non sufficit orbis; O monachi, vestri stomachi, &c. See my Common Place of Abstinence.

For his mouth craveth it of him.] Heb., Bows down to him, or upon him, either as a suppliant or as importunately urgent. {b} The belly hath no ears; necessity hath no law. Malesuada fames will have it if it be to be had. Drusus, meat being denied him, did eat the very stuffings of his bed; but that was not nourishment. {c} The stomach of man is a monster, saith one, which, being contained in so little a bulk as the body, is able to consume and devour all things; and yet is not consumed of itself, nor destroyed by that heat that digesteth all that comes into it.

{a} Seneca.

{b} Quippe quem suum cogit os. - Castalio.

{c} Sueton. in Tiber.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_16:26. He that laboureth, laboureth for himself, etc. Zöckler translates “The spirit of the labourer laboureth for him, for his mouth urgeth him on.” Stuart—“The appetite of him who toils is toilsome to him (i.e., make him exert himself) for his mouth urgeth him on.” Delitzsch—“The hunger of the labourer laboureth for him,” etc. Miller—“The labouring soul labours for it, for its mouth imposeth it upon him. (See his comment.)

MAIN HOMILETICS OF Pro_16:26

THE MAINSPRING OF HUMAN INDUSTRY

I. God intends every man to be a labourer. Adam in Paradise was required to dress and keep the Garden of Eden, so that the labourer’s patent of nobility dates from before the fall. The Son of God, in human flesh, laboured with His own hands for the supply of His daily wants, and thus for ever sanctified the ordinary toil of life. (On the profitableness of labour, see on chap. Pro_14:23.)

II. God has taken means to ensure the continuance of labour. He has so created man that if the majority do not labour neither can they eat, nor can those eat who do not labour. There must be always a large proportion of workers in the great hive of human creatures, or both they and the drones would starve. It is hunger that keeps the world in motion, and it is the craving of man’s mouth that builds our cities and our ships, that stimulates invention, and sends men abroad in quest of fresh fields of industry. It is this necessity to eat that keeps all the members of the human family in a state of ceaseless activity, and prevents them from sinking into a state of mental stagnation and bodily disease. It is a noteworthy fact that those nations who have to work hard to supply their physical wants are more intellectually and spiritually healthy than those who live in lands where the needs of life are satisfied with little labour. God has promised that “while the earth remaineth, seedtime and harvest shall not cease” (Gen_8:22); but He has also, by the constitution of man, ordained that he must be unceasingly active if he is to reap the fruits of the earth—if, indeed, he is to continue to exist upon the face of the earth; and He has so ordained because of the many blessings which flow from this necessity.

OUTLINES AND SUGGESTIVE COMMENTS

Since that which causes us to labour and trouble becomes a means of our subsistence, it in turn helps us to overcome labour and trouble, for this very thing, by virtue of God’s wise regulating providence, becomes for us a spur to industry.—Von, Gerlach.

A man’s industry in his calling is no sure sign of virtue, for although it is a duty commanded by God, and necessary to be practised, yet profit and necessity may constrain a man to labour, who has no regard either to God or man. But this proves that idleness is a most inexcusable sin. It is not only condemned in the Scripture, but it is a sign that a man wants common reason as well as piety, when he can neither be drawn by interest, nor driven by necessity, to work. Self-love is a damning sin where it reigns as the chief principle of action; but the want of self-love where it is required is no less criminal.—Lawson.

To labour is man’s punishment, and that man laboureth for himself is God’s mercy. For as it is painful to labour, so it is made more painful when another reapeth the fruit thereof; but when ourselves are comforted with the fruit thereof, the labour is much eased in the gathering of it. God himself does not look for any benefit from our labour, it is all for ourselves, whatever we do. And therefore as God doth command labour, so the mouth of our benefit doth call for it.—Jermin.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Hebrew, boweth upon him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

This is designed to engage us to diligence, and quicken us, what our hand finds to do, to do it with all our might, both in our worldly business and in the work of religion; for in the original it is, The soul that labours labours for itself. It is heart-work which is here intended, the labour of the soul, which is here recommended to us, 1. As that which will be absolutely needful. Our mouth is continually craving it of us; the necessities both of soul and body are pressing, and require constant relief, so that we must either work or starve. Both call for daily bread, and therefore there must be daily labour; for in the sweat of our face we must eat, Th2 3:10. 2. As that which will be unspeakably gainful. We know on whose errand we go: He that labours shall reap the fruit of his labour; it shall be for himself; he shall rejoice in his own work and eat the labour of his hands. If we make religion our business, God will make it our blessedness.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Diligence is a duty due to one's self, for his wants require labor.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 26. He that laboureth] No thanks to a man for his labour and industry; if he do not work he must starve.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(26) He that laboureth laboureth for himself.—Rather, the desire, or hunger, of the labourer laboureth for him, for his mouth urges him on; the feeling that he is supplying his own needs gives him strength for his work.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. He that laboureth laboureth for himself] Rather, the desire, or appetite (lit. soul, see A.V. marg.) of him that laboureth, laboureth for him. The desire which craves satisfaction is the motive power, impelling to the labour by which it is satisfied.

Couched, after the true manner of a parable, in terms belonging to the lowest sphere of animal appetite (“his mouth, or bodily hunger, craveth it of him”), the proverb extends to the highest aspirations and noblest efforts of the affections, the intellect and the soul. Comp. Joh_6:27, and Ecc_6:7 (where the Heb. words for “labour” and “desire” or “appetite” are the same as here): “All the labour of man is for his mouth, and yet his appetite is not filled.”

Pro_16:27-29. A group of three proverbs: “A worthless man”; “A froward man”; “A man of violence.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

An ungodly man diggeth up evil,.... Or "a man of Belial" (p), a worthless unprofitable man; a man without a yoke, not obedient to the law of God; such a man digs for sin as for a treasure; nor need he go far for it, he has enough in his own heart, out of the evil treasure of which he brings forth evil things; though he is more solicitious and diligent to search into the sins of others, and dig up them, which have long lain buried; as the Manichees raked up the sins of Austin in his youth; and as the Papists served Beza: but perhaps the evil of mischief is here rather intended, which a wicked man contrives and devises; a ditch he digs for others, though oftentimes he falls into it himself; and so the Septuagint and Arabic versions render it, "digs evils for himself"; not intentionally but eventually; see Psa 7:15;

and in his lips there is as a burning fire; his tongue is a fire, it is set on fire of hell, and it sets on fire the course of nature; and with its lies, calumnies, and detractions, devours and consumer the good names, characters, and credit of men; and deserves no other than sharp arrows of the Almighty, and coals of juniper; even the everlasting fire and flames of hell, Jam 3:6.

(p) "vir Belijahal", Montanus, Tigurine version, Mercerus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Mat 5:6).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mouth. The want of food, Ecclesiastes vi. 7.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For himself; for his own use and benefit. The scope of the proverb is to commend and press diligence in a man’s calling, and to condemn idleness.

Craveth it of him, Heb. boweth to him, as a suppliant; beggeth him to labour, that it may have something to put into it for its own comfort, and for the nourishment of the whole body.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

26. Laboureth… for himself — It is probable that the point and meaning of this proverb may be expressed thus: “The appetite of the labourer labours for him.” A good appetite spurs a man to work. He labours for the satisfying of his appetite, or the gratification of his desires. Stuart takes it differently, and renders: “The appetite of him that toils is toilsome to him, for his mouth urgeth him on,” and gives as the sentiment: A strong appetite is urgent and troublesome. Zockler reads: “The spirit of the labourer labours for him.” Comp. Ecc_6:7.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He that laboureth laboureth for himself; literally, the soul of him that laboureth laboureth for him. "Soul" here is equivalent to "desire," "appetite", (comp. Pro_6:30) and the maxim signifies that hunger is a strong incentive to work the needs of the body spur the labourer to diligence and assiduity; he eats bread in the sweat of his brow. (Gen_3:19) Says the Latin gnome"Largitor artium, ingeniique magister Venter." "The belly is the teacher of all arts, The parent of invention.

"De tout s"avise a qui pain faut," "He who wants bread thinks of everything." There is our own homely saw, "Need makes the old wife trot;" as the Italians say, "Hunger sets the dog a-hunting" (Kelly). For his mouth craveth it of him; his mouth must have food to put in it. The verb pka (akaph) does not occur elsewhere; it means properly "to bend," and then to put a load on, to constrain to press. So here, "His mouth bends over him, i.e. urgeth him thereto" (Revised Version). Ecc_6:7, "All labour of man is for his mouth;" we should say stomach. Hunger in some sense is the great stimulus of all work. "We commanded you," says St. Paul, (2Th_3:10) "that if any would not work, neither should he eat." There is a spiritual hunger without which grace cannot be sought or obtained that hungering and thirsting after righteousness of which Christ speaks, and which he who is the Bread of life is ready to satisfy. (Mat_5:6 Joh_6:58) The Septuagint expands the maxim: "A man in labours labours for himself, and drives away (ekbiazetai ) his own destruction; but the perverse man upon his own mouth carrieth destruction.

The blessing of hunger.

I AT BOTTOM, HUNGER, THE NEED OF BREAD, IS THE GREAT STING AND GOAD TO ALL EXERTION, TO USEFUL ACTIVITY IN GENERAL.

II HENCE HUNGER IS THE HELPER OF OUR TOIL. And we may thank God for every stimulus to do our best. Have not the best things been done for the world in every department by poor men?

III AS APPLIED TO RELIGION, IT IS THE HUNGER OF THE SOUL WHICH PROMPTS US TO SEEK FOR RIGHTEOUSNESS; the emptiness of other joys which sends us to the feast of the gospel. Through toil and trouble, the worst unrest and distress can alone be overcome. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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. Th2 3:10; נפשׁ, however, gains in this connection the meaning of ψυχὴ ὀρεκτική, and that of desire after nourishment, vid., at Pro 6:30; Pro 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 Isa 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.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

A state of labour is the penal appointment of God. (Gen 3:19 .) It is the law of God in his Church, so that those who are no workers, are counted "disorderly workers." (1Th 4:11 .) Yet is mercy mingled with this curse. What if there were no obligation to labour? "Every imagination of the heart" (Gen 6:5 ) — unmingled, unceasing "evil" — would, for want of other occupation, be left to its own undisturbed energy. Wise then and gracious is the decree — Rest in heaven; labour on earth. This is the necessary condition of the great mass of mankind. Their mouth craveth it of them (Ecc 6:7 ), eager as a suppliant to receive the needful food. This is labouring for ourselves. The harvest is our rich recompence. Only take care, that we labour not for vanity,†1 or for "evil covetousness."†2 This is working our own ruin.†3

But even where we are exempt from bodily toils, the wide-spreading progress of knowledge fills up daily life with wearisome mental occupation; which, under Christian discipline, brings its own reward, so that he that laboureth, laboureth for himself. Barrow severely handles the popular notion — ’What is a gentleman, but his pleasure? If this be true,’ — he remarks — ’if a gentleman be nothing else but this; then surely he is a sad piece, the most despicable, the most pitiable and wretched creature in the world. But’ — he adds — ’in truth it is far otherwise. To suppose that a gentleman is loose from business, is a great mistake. For indeed no man hath more to do; no man lieth under greater obligations to industry than he.’†4

And yet all toil, whether bodily or mental, is an evil, if it prevents concentration of interest on the only satisfying object of labour. This — need we state it? — is "not for the meat which perisheth, but for that which endureth unto everlasting life." (Joh 6:27 .) Ponder the certain harvest — "The Son of man will give it." Look over the field of labour — the gospel of his grace. Every promise is there to meet thee, to wait on thee, to "perform all things for thee" (Psa 57:2 ); and yet of what avail, if thou dost not apply, and take it to thyself? Happy indeed for us, when the spiritual appetite is created; and our mouth craveth this labour of us for satisfaction. All other objects find their place, when the primary object is rightly determined. We do not annihilate our interests in this world, which has its due claims, and will make them good. Our hands and our time are given to the world; our hearts to God. Our activity is in our calling; our affections above it. This is in the highest sense labouring for ourselves — for our best, our most enduring good. All is centered in God. Indeed without him our life is cast away. Whatever be its momentary enjoyments, it is all a gloomy world of emptiness and vanity. Most truly does the Christian’s heart respond to Augustine’s confession — ’All other plenty besides my God is mere beggary to me.’†5

Footnotes:

†1 Pro 23:4-5. Isa 47:12-13 . Hab 2:18 .

†2 Hab 2:9. Isa 5:8 .

†3 Pro 28:22. 1Ti 6:9-10 .

†4 Sermon on Industry in our particular Calling as Gentlemen.

†5 Confess. Lib. xiii. c. 8.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 26. He that laboreth, laboreth for himself, his spirit or soul, under the pressure of life’s necessities, impels him to work earnestly for his daily bread; for his mouth craveth it of him, drives him forward, compels him, goads him on, for it is the Lord’s rule that man must work in order to gain the necessities of life.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

labors for him It labors for his needs.

when his mouth forces him When his mouth forces him and demands food, then his labor stands up for him, for he eats what he has already worked for.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.