--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 759 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/759/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 759. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/759/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 759. Ecclesiastes · 8 of 19 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/759/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/759/#p-N [¶0] Acquits the guilty, the innocent condemns?" ### Verse 17 [¶2] For there is a time there for every purpose - Man has his time here below, and God shall have his time above. At his throne the judged shall be rejudged, and iniquity for ever close her mouth. ### Verse 18 [¶4] That they might see that they themselves are beasts - The author of Choheleth has given a correct view of this difficult verse, by a proper translation: "I said in my heart, reflecting on the state of the sons of men, O that God would enlighten them, and make them see that even they themselves are like beasts." These words are to be referred to those in authority who abused their power; particularly to the corrupt magistrates mentioned above. ### Verse 19 [¶6] For that which befalleth the sons of men befalleth beasts - From the present comparison of great men to beasts, the author takes occasion to enforce the subject by mentioning the state of mankind in general, with respect to the mortality of their bodies; and then, by an easy transition, touches in the next verse on the point which is of such infinite consequence to religion. [¶7] As the one dieth, so dieth the other - Animal life is the same both in the man and in the beast. [¶8] They have all one breath - They respire in the same way; and when they cease to respire, animal life becomes extinct. [¶9] Befalleth beasts - This is wanting in six of Kennicott's and De Rossi's MSS. ### Verse 20 [¶11] All go unto one place - "Man was born [¶12] To die, nor aught exceeds in this respect [¶13] The vilest brute. Both transient, frail, and vain, [¶14] Draw the same breath; alike grow old, decay, [¶15] And then expire: both to one grave descend; [¶16] There blended lie, to native dust return'd." - C. ### Verse 21 [¶18] Who knoweth the spirit of man - I think the meaning of this important verse is well taken by the above able writer: - [¶19] The nobler part of man, 'tis true, survives [¶20] The frail corporeal frame: but who regards [¶21] The difference? Those who live like beasts, as such [¶22] Would die, and be no more, if their own fate [¶23] Depended on themselves. Who once reflects, [¶24] Amidst his revels, that the human soul, [¶25] Of origin celestial, mounts aloft, [¶26] While that of brutes to earth shall downward go?" [¶27] 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, [1Kgs 22:21], [1Kgs 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. [¶28] 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." ### Verse 22 [¶30] 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. ### Introduction [¶32] The vanity of life is increased by oppression, [Ecc 4:1-3]; by envy, [Ecc 4:4]; by idleness, [Ecc 4:5]. The misery of a solitary life, and the advantages of society, [Ecc 4:6-12]. A poor and wise child; better than an old and foolish king, [Ecc 4:13]. The uncertainty of popular favor, [Ecc 4:14-16]. ### Verse 1 [¶34] Considered all the oppressions - עשקים ashukim signifies any kind of injury which a man can receive in his person, his property, or his good fame. [¶35] On the side of their oppressors there was power - And, therefore, neither protection nor comfort for the oppressed. ### Verse 2 [¶37] Wherefore I praised the dead - I considered those happy who had escaped from the pilgrimage of life to the place where the wicked cease from troubling, and where the weary are at rest. ### Verse 3 [¶39] Which hath not yet been - Better never to have been born into the world, than to have seen and suffered so many miseries. ### Verse 4 [¶41] For this a man is envied - It is not by injustice and wrong only that men suffer, but through envy also. For if a man act uprightly and properly in the world, he soon becomes the object of his neighbor's envy and calumny too. Therefore the encouragement to do good, to act an upright part, is very little. This constitutes a part of the vain and empty system of human life. ### Verse 5 [¶43] The fool foldeth his hands - After all, without labor and industry no man can get any comfort in life; and he who gives way to idleness is the veriest of fools.