Verse 12. - Another inconvenience of great wealth - it robs a man of his sleep. The sleep of a laboring man is sweet, whether he eat little or much. The laborer is the husbandman, the tiller of the ground (Genesis 4:2). The Septuagint, with a different pointing, renders δούλου, "slave," which is less appropriate, the fact being generally true of free or bond man. Whether his fare be plentiful or scanty, the honest laborer earns and enjoys his night's rest. But the abundance of the rich will not suffer him to sleep. The allusion is not to the overloading of the stomach, which might occasion sleeplessness in the case of the poor equally with the rich man, but to the cares and anxieties which wealth brings. "Not a soft couch, nor a bedstead overlaid with silver, nor the quietness that exists throughout the house, nor any other circumstance of this nature, are so generally wont to make sleep sweet and pleasant, as that of laboring, and growing weary, and lying down with a disposition to sleep, and very greatly needing it .... Not so the rich. On the contrary, whilst lying on their beds, they are frequently without sleep through the whole night; and, though they devise many schemes, they do not obtain such pleasure" (St. Chrysostom, 'Hom. on Stat.,' 22). The contrast between the grateful sleep of the tired worker and the disturbed rest of the avaricious and moneyed and luxurious has formed a fruitful theme for poets. Thus Horace, 'Carm.,' 3:1.21 -

"Somnus agrestium
Lenis virorum non humiles domes
Fastidit umbrosamque ripam,
Non Zephyris agitata Tempe."

"Yet sleep turns never from the lowly shed
Of humbler-minded men, nor from the eaves
In Tempe's graceful vale is banished,
Where only Zephyrs stir the murmuring leaves."

(Stanley.) And the reverse, 'Sat.,' 1:1.76, sqq. -

"An vigilare metu exanimem, noctesque diesque
Formidare males fures, inccndia, serves,
Ne to compilent fugientes, hoc juvat?"

"But what are your indulgencies? All day,
All night, to watch and shudder with dismay,
Lest ruffians fire your house, or slaves by stealth
Rifle your coffers, and abstract your wealth?
If this be affluence - this her boasted fruit,
Of all such joys may I live destitute."

(Howes.) Comp. Juvenal, 'Sat.,' 10:12, sqq.; 14:304. Shakespeare, 'Henry IV.,' Pt. II., act 3. sc. 1 -

"Why rather, sleep, liest thou in smoky cribs,
Upon uneasy pallets stretching thee,
And hush'd with buzzing night-flies to thy slumber,
Than in the perfumed chambers of the great,
Under the canopies of costly state,
And lulled with sounds of sweetest melody?"

5:9-17 The goodness of Providence is more equally distributed than appears to a careless observer. The king needs the common things of life, and the poor share them; they relish their morsel better than he does his luxuries. There are bodily desires which silver itself will not satisfy, much less will worldly abundance satisfy spiritual desires. The more men have, the better house they must keep, the more servants they must employ, the more guests they must entertain, and the more they will have hanging on them. The sleep of the labourer is sweet, not only because he is tired, but because he has little care to break his sleep. The sleep of the diligent Christian, and his long sleep, are sweet; having spent himself and his time in the service of God, he can cheerfully repose in God as his Rest. But those who have every thing else, often fail to secure a good night's sleep; their abundance breaks their rest. Riches do hurt, and draw away the heart from God and duty. Men do hurt with their riches, not only gratifying their own lusts, but oppressing others, and dealing hardly with them. They will see that they have laboured for the wind, when, at death, they find the profit of their labour is all gone like the wind, they know not whither. How ill the covetous worldling bears the calamities of human life! He does not sorrow to repentance, but is angry at the providence of God, angry at all about him; which doubles his affliction.The sleep of a labouring man is sweet, whether he eat little or much,.... Or "of a servant" (i), who enjoys sleep equally as a king; a tiller of the ground, as Jarchi; who also interprets it of one that serves the Lord, as likewise the Targum; a beloved one of his, to whom he gives sleep, Psalm 127:2. A refreshing sleep is always reckoned a great mercy and blessing, and which labouring men enjoy with sweetness (k); for if they have but little to eat at supper, yet coming weary from their work, sleep is easily brought on when they lie down, and sound sleep they have, and rise in the morning lively and active, and fit for business; or, if they eat more plentifully, yet through their labour they have a good digestion, and their sleep is not hindered: so that should it be answered to the above question, what has the master more than the servant, though he eats and drinks more freely, and of the best, and lives voluptuously? yet it may be replied, that, in the business of sleep, the labouring man has the preference to him; which must be owned to be a great blessing of life, and is often interrupted by excessive eating and drinking;

but the abundance of the rich will not suffer him to sleep; either the abundance of food which he eats, which loads his stomach, and fills his head with vapours, and makes him restless, so that he can get no sleep, or what he does get is very uncomfortable: or the abundance of his riches fills him with cares, what he shall do with them, and how to keep and increase them; and with fears, lest thieves should break in and take them away from him, so that he cannot sleep quietly (l). The Targum is,

"sweet is the sleep of a man that serves the Lord of the world with a perfect heart; and he shall have rest in the house of his grave, whether he lives a few years or more, &c;''

and much to the same purpose Jarchi; and who says, it is thus interpreted in an ancient book of theirs, called Tanchuma.

(i) , Sept. "servi", Arab. "i.e. agricolae", Drusius, Rambachius; "qui par regi famuloque venis", Senec. Hercul. Fur. v. 1073. (k) "Somnus agrestium lenis", &c. Horat. Carmin. l. 3. Ode 1. v. 21, 22. (l) "Ne noctu, nec diu quietus unquam eam", Plauti Aulularia, Acts 1. Sc. 1. v. 23. "Aurea rumpunt tecta quietem", Senec. Hercul. Oet. v. 646.