Teks -- Ecclesiastes 3:20-22 (NET)

3:20 Both go to the same place, both come from the dust, and to dust both return. 3:21 Who really knows if the human spirit ascends upward, and the animal’s spirit descends into the earth? 3:22 So I perceived there is nothing better than for people to enjoy their work, because that is their reward; for who can show them what the future holds?

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Ecc 3:20 - One place

To the earth, out of which they were taken.

Wesley: Ecc 3:20 - All turn

All their bodies.

Wesley: Ecc 3:21 - Who knoweth?

True it is, there is a difference, which is known by good men; but the generality of mankind never mind it: their hearts are wholly set on present and sensible things, and take no thought for the things of the future and invisible world.

Wesley: Ecc 3:22 - Better

For a man's present satisfaction.

Wesley: Ecc 3:22 - Should rejoice

That he comfortably enjoys what God hath given him.

Wesley: Ecc 3:22 - His portion

This is the benefit of his labours.

Wesley: Ecc 3:22 - For

When once he is dead he shall never return to see into whose hands his estate falls.

JFB: Ecc 3:21 - Who knoweth

Not doubt of the destination of man's spirit (Ecc 12:7); but "how few, by reason of the outward mortality to which man is as liable as the beast and which is the ground of the skeptic's argument, comprehend the wide difference between man and the beast" (Isa 53:1). The Hebrew expresses the difference strongly, "The spirit of man that ascends, it belongeth to on high; but the spirit of the beast that descends, it belongeth to below, even to the earth." Their destinations and proper element differ utterly [WEISS].

JFB: Ecc 3:22

(Compare Ecc 3:12; Ecc 5:18). Inculcating a thankful enjoyment of God's gifts, and a cheerful discharge of man's duties, founded on fear of God; not as the sensualist (Ecc 11:9); not as the anxious money-seeker (Ecc 2:23; Ecc 5:10-17).

JFB: Ecc 3:22 - his portion

In the present life. If it were made his main portion, it would be "vanity" (Ecc 2:1; Luk 16:25).

JFB: Ecc 3:22 - for who, &c.

Our ignorance as to the future, which is God's "time" (Ecc 3:11), should lead us to use the present time in the best sense and leave the future to His infinite wisdom (Mat 6:20, Mat 6:25, Mat 6:31-34).

Clarke: Ecc 3:20 - All go unto one place

All go unto one place -

"Man was bor

To die, nor aught exceeds in this respec

The vilest brute. Both transient, frail, and vain

Draw the same breath; alike grow old, decay

And then expire: both to one grave descend

There blended lie, to native dust return’ d.

- C.

||&&$

Clarke: Ecc 3:21 - Who knoweth the spirit of man

Who knoweth the spirit of man - I think the meaning of this important verse is well taken by the above able writer: -

The nobler part of man, ‘ tis true, survive

The frail corporeal frame: but who regard

The difference? Those who live like beasts, as suc

Would die, and be no more, if their own fat

Depended on themselves. Who once reflects

Amidst his revels, that the human soul

Of origin celestial, mounts aloft

While that of brutes to earth shall downward go?

The word רוח ruach , which is used in this and the nineteenth verse, has two significations, breath and spirit. It signifies spirit, or an incorporeal substance, as distinguished from flesh, or a corporeal one, 1Ki 22:21, 1Ki 22:22, and Isa 31:3. And it signifies the spirit or soul of man, Psa 31:6; Isa 57:16, and in this book, Ecc 12:7, and in many other places. In this book it is used also to signify the breath, spirit, or soul of a beast. While it was said in verse 19, they have all one breath, i.e., the man and the beast live the same kind of animal life; in this verse, a proper distinction is made between the רוח ruach , or soul of man, and the רוח ruach , or soul of the beast: the one goeth upwards, the other goeth downwards. The literal translation of these important words is this: "Who considereth the רוח ruach ) immortal spirit of the sons of Adam, which ascendeth? it is from above; ( היא למעלה hi lemalah ); and the spirit or breath of the cattle which descendeth? it is downwards unto the earth,"i.e., it tends to the earth only. This place gives no countenance to the materiality of the soul; and yet it is the strongest hold to which the cold and fruitless materialist can resort

Solomon most evidently makes an essential difference between the human soul and that of brutes. Both have souls, but of different natures: the soul of man was made for God, and to God it shall return: God is its portion, and when a holy soul leaves the body, it goes to paradise. The soul of the beast was made to derive its happiness from this lower world. Brutes shall have a resurrection, and have an endless enjoyment in a new earth. The body of man shall arise, and join his soul that is already above; and both enjoy final blessedness in the fruition of God. That Solomon did not believe they had the same kind of spirit, and the same final lot, as some materialists and infidels say, is evident from Ecc 12:7 : "The spirit shall return unto God who gave it."

Clarke: Ecc 3:22 - A man should rejoice in his own works

A man should rejoice in his own works - Do not turn God’ s blessings into sin by perverseness and complaining; make the best of life. God will sweeten its bitters to you, if you be faithful. Remember this is the state to prepare for glory; and the evils of life may be so sanctified to you as to work for your good. Though even wretched without, you may be happy within; for God can make all grace to abound towards you. You may be happy if you please; cry to God, who never rejects the prayer of the humble, and gives his Holy Spirit to all them that ask him.

Defender: Ecc 3:20 - of the dust

This statement merely refers to the universal curse pronounced by God on man and all his dominion because of sin. Both men and beasts were made out of the basic elements, the "dust of the ground," (Gen 2:7) and their bodies return to dust again at death. This principle is expressed scientifically as the law of increasing entropy (see note on Gen 3:17-19)."

Defender: Ecc 3:21 - goeth upward

"Spirit" is the same word as "breath;" in this sense, both men and beasts have "spirit," but the breathing apparatus ceases to function at death. "Spirit" may also refer to that aspect of man which communicates with God's Spirit, and which returns to God at death (Ecc 12:7). Animals do not have this."

TSK: Ecc 3:20 - go // all are

go : Ecc 3:21, Ecc 6:6, Ecc 9:10; Gen 25:8, Gen 25:17; Num 27:13; Job 7:9, Job 17:13, Job 30:24; Psa 49:14

all are : Gen 3:19; Job 10:9, Job 10:10, Job 34:15; Psa 104:29; Dan 12:2

TSK: Ecc 3:21 - knoweth // of man that goeth upward

knoweth : Ecc 12:7; Luk 16:22, Luk 16:23; Joh 14:3; Act 1:25; 2Co 5:1, 2Co 5:8; Phi 1:23

of man that goeth upward : Heb. of the sons of man that is ascending

TSK: Ecc 3:22 - nothing // who

nothing : Ecc 3:11, Ecc 3:12, Ecc 2:10, Ecc 2:11, Ecc 2:24, Ecc 5:18-20, Ecc 8:15, Ecc 9:7-9, Ecc 11:9; Deu 12:7, Deu 12:18, Deu 26:10, Deu 26:11; Deu 28:47; Rom 12:11, Rom 12:12; Phi 4:4, Phi 4:5

who : Ecc 6:12, Ecc 8:7, Ecc 9:12, Ecc 10:14; Job 14:21; Dan 12:9, Dan 12:10, Dan 12:13; Mat 6:34

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Ecc 3:20 - All go unto one place // All turn to dust again

All go unto one place to the earth, as it is expressed, Ecc 3:21 , out of which they were both taken.

All turn to dust again which is meant only of their bodies, as it is explained, Ecc 12:7 .

Poole: Ecc 3:21

It might be objected, that the conditions of men and beasts are vastly differing, because man’ s spirit goeth upward to God, Ecc 12:7 , but the spirit of a beast goeth downward, together with its body, and perisheth with it. To this he answers, Who knoweth this ? which is not to be understood as if no man did know it, or as if the thing were utterly uncertain and unknown, for he knew it, and positively affirms it, Ecc 12:7 ; but that few know it; as the same manner of expression is understood, Pro 31:10 , Who can find ? Isa 53:1 , Who hath believed ? &c.; which note the scarcity or difficulty, but not the nullity or impossibility of the thing. Besides, he seems here to speak not so much of a speculative as of a practical knowledge, as such words are most commonly used. Who considers or regards this, or layeth it to heart? True it is, there is such a difference, which also is known and believed by wise and good men; but the generality of mankind never mind it; their hearts are wholly set upon this life, and upon present and sensible things, and they place all their hopes and happiness in them, and take no thought nor care for the things of the future and invisible world. And as to them with whom Solomon hath to do in this matter, the argument is strong and good, being, as logicians call it, an argument to the man; and there is no considerable difference between sensual men and beasts, because their affections are set upon the same objects, and both of them are partakers of the same sensual satisfactions, and subject to the same sensual pains and miseries, and their hopes and felicity perish together, to wit, at death, and therefore such men are no more happy than the beasts that perish. Others understand it thus, Who knoweth this ? to wit, by sense or experience, or merely by his own reason, or without the help of Divine revelation. But, with the leave of so many worthy interpreters, and with submission to better judgments, the former seems to be the truer sense.

Poole: Ecc 3:22 - There is nothing better // That is his portion // Who shall bring him to see what shall be after him?

There is nothing better to wit, for a man’ s present satisfaction, and the happiness of this life, than that a man should rejoice in his own works; that he comfortably enjoy what God hath given him, and not disquiet himself with cares about future events. He seems to speak this, not in the person of an epicure, but as his own judgment, which also he declareth, Ecc 2:24 5:18,19 8:15 .

That is his portion this is the benefit of his labours; he hath no more than he useth, for what he leaveth behind him is not his, but another man’ s.

Who shall bring him to see what shall be after him? when once he is dead he shall never return into this life to see into whose hands his estate falls, and how it is either used or abused; nor is he at all concerned in those matters.

Haydock: Ecc 3:21 - Who knoweth

Who knoweth, &c., viz., experimentally; since no one in this life can see a spirit. But as to the spirits of the beasts, which is merely animal, and becomes extinct by the death of the beast, who can tell the manner it acts so as to give life and motion, and by death to descend downward, that is, to be no more? (Challoner) ---

Few are able to prove that the soul of man is immortal rather that that of beasts, since the bodies of both are subject to the like inconveniences. The objection is answered [in] chap. xii. 7. (Calmet) ---

The difficulty of answering is intimated by "Who?" &c., Psalm xiv. 1. (Menochius)

Haydock: Ecc 3:22 - After him

After him. He knows not who shall be his heir, or how soon he may die. None returns from the other world to inform him of what is there transacted. Thus the libertine encourages himself. (Calmet)

Gill: Ecc 3:20 - All go unto one place // all are of the dust, and all turn to dust again

All go unto one place,.... The earth ^w from whence they came;

all are of the dust, and all turn to dust again; Adam's body was made of the dust of the earth, and so all his posterity, all of them; in which they agree with beasts, who are made of the dust also; and, when they die, return to it; see Gen 2:7.

Gill: Ecc 3:21 - Who knoweth the spirit of man that goeth upward // and the spirit of the beast that goeth downward to the earth

Who knoweth the spirit of man that goeth upward?.... There is indeed a difference between a man and a beast; though they have one breath, they have not one spirit or soul; man has a rational and immortal soul, which, when he dies, goes upwards to God that gave it; to be judged by him, and disposed of by him, in its proper apartment, until the day of the resurrection of the body;

and the spirit of the beast that goeth downward to the earth? when the beast dies, its spirit goes down to the earth, from whence it came, and is resolved into it, and is no more. But who is it that sees, or can see and know with the eyes of his body, the difference of these two spirits, or the ascent of the one, and the descent of the other?, Or who knows by the dint of reason, by the strength of his own understanding, without a divine revelation, that man has an immortal soul which goes upwards at death, when that of a beast goes downwards? No man, clearly and fully, as appears from the doubts and half faith of the wisest Heathens concerning it: or rather who knows and considers this difference between the spirit of a man and the spirit of a beast, and thinks within himself what a precious and immortal soul he has, and is concerned for the salvation of it? Very few; and hence it is they live and die like beasts, as they do. The Midrash interprets this of the souls of the righteous that go up to heaven, and of the souls of the wicked that go down to hell.

Gill: Ecc 3:22 - Wherefore I perceive that there is nothing better than that a man should rejoice in his own works // for that is his portion // for who shall bring him to see what shall be after him

Wherefore I perceive that there is nothing better than that a man should rejoice in his own works,.... The Targum is, "in his good works"; not as justifying him before God, but as vindicating him before men, from unjust censures and charges: rather the sense is, that this is the wise man's conclusion, and this his sentiment, upon the whole; that there is nothing better for a man, than cheerfully to enjoy the fruit of his labours; to eat and drink in moderation, freely, joyfully, and thankfully; and make use of his riches, power, and authority, for his own good, the good of his family for the present, and the good of his fellow creatures; see Ecc 2:21;

for that is his portion; what is allotted to him, and thus enjoyed, is a very good one, and for which he has reason to be thankful;

for who shall bring him to see what shall be after him? to see who shall succeed him, and what use they will make of what he leaves them; he shall never return after death to see anything of this kind, nor shall any acquaint him with it; he shall not be able to know when he is dead what shall befall his sons, whether they will prosper or rio, so Jarchi; wherefore it is best for him to enjoy his substance himself in a comfortable way, and be beneficial to others, and not oppressive to them. The Midrash illustrates it thus,

"who shall bring David to see what Solomon did? and who shall bring Solomon to see what Rehoboam did?''