All the labor of man is for his mouth; i.e. for self-preservation and enjoyment, eating and drinking being taken as a type of the proper use of earthly blessings (comp; Ecclesiastes 2:24; Ecclesiastes 3:13, etc.
; Psalms 128:2). The sentiment is general, and does not refer specially to the particular person described above, though it carries on the idea of the unsatisfactory result of wealth. Luther translates strangely and erroneously, "To every man is work allotted according to his measure.
Such an idea is entirely foreign to the context. And yet the appetite is not filled. The word rendered "appetite" is nephesh, "soul," and Zockler contends that "' mouth 'and 'soul' stand in contrast to each other as representatives of the purely sensual and therefore transitory enjoyment (comp.
Job 12:11; Proverbs 16:26) as compared with the deeper, more spiritual, and therefore more lasting kind of joy." But no such contrast is intended; the writer would never have uttered such a truism as that deep, spiritual joy is not to be obtained by sensual pleasure; and, as Delitzsch points out, in some passages (e.
g. Proverbs 16:26; Isaiah 5:14; Isaiah 29:8) "mouth" in one sentence corresponds to "soul" in another. The soul is considered as the seat of the appetitive faculty—emotions, desires, etc. This is never satisfied (Ecclesiastes 1:8) with what it has, but is always craving for more.
So Horace affirms that a man rightly obtains the appellation of king, "avidum domando spiritum," by subduing his spirit's cravings ('Carm.,' Ecclesiastes 2:2. 9).