TRV
Study This Verse
Commentary on Ecclesiastes 3 verses 16–22
Solomon is still showing that every thing in this world, without piety and the fear of God, is vanity. Take away religion, and there is nothing valuable among men, nothing for the sake of which a wise man would think it worth while to live in this world. In these verses he shows that power (than which there is nothing men are more ambitious of) and life itself (than which there is nothing men are more fond, more jealous of) are nothing without the fear of God.
I. Here is the vanity of man as mighty, man in his best estate, man upon the throne, where his authority is submitted to, man upon the judgment-seat, where his wisdom and justice are appealed to, and where, if he be governed by the laws of religion, he is God's viceregent; nay, he is of those to whom it is said, You are gods; but without the fear of God it is vanity, for, set that aside, and,
1.The judge will not judge aright, will not use his power well, but will abuse it; instead of doing good with it he will do hurt with it, and then it is not only vanity, but a lie, a cheat to himself and to all about him, Ecc 3:16. Solomon perceived, by what he had read of former times, what he heard of other countries, and what he had seen in some corrupt judges, even in the land of Israel, notwithstanding all his care to prefer good men, that there was wickedness in the place of judgment. It is not so above the sun: far be it from God that he should do iniquity, or pervert justice. But under the sun it is often found that that which should be the refuge, proves the prison, of oppressed innocency. Man being in honour, and not understanding what he ought to do, becomes like the beasts that perish, like the beasts of prey, even the most ravenous, Psa 49:20. Not only from the persons that sat in judgment, but even in the places where judgment was, in pretence, administered, and righteousness was expected, there was iniquity; men met with the greatest wrongs in those courts to which they fled for justice. This is vanity and vexation; for, (1.) It would have been better for the people to have had no judges than to have had such. (2.) It would have been better for the judges to have had no power than to have had it and used it to such ill purposes; and so they will say another day.
2.The judge will himself be judged for not judging aright. When Solomon saw how judgment was perverted among men he looked up to God the Judge, and looked forward to the day of his judgment (Ecc 3:17): "I said in my heart that this unrighteous judgment is not so conclusive as both sides take it to be, for there will be a review of the judgment; God shall judge between the righteous and the wicked, shall judge for the righteous and plead their cause, though now it is run down, and judge against the wicked and reckon with them for all their unrighteous decrees and the grievousness which they have prescribed," Isa 10:1. With an eye of faith we may see, not only the period, but the punishment of the pride and cruelty of oppressors (Psa 92:7), and it is an unspeakable comfort to the oppressed that their cause will be heard over again. Let them therefore wait with patience, for there is another Judge that stands before the door. And, though the day of affliction may last long, yet there is a time, a set time, for the examination of every purpose, and every work done under the sun. Men have their day now, but God's day is coming, Psa 37:13. With God there is a time for the re-hearing of causes, redressing of grievances, and reversing of unjust decrees, though as yet we see it not here, Job 24:1.
II. Here is the vanity of man as mortal. He now comes to speak more generally concerning the estate of the sons of men in this world, their life and being on earth, and shows that their reason, without religion and the fear of God, advances them but little above the beasts. Now observe,
1.What he aims at in this account of man's estate. (1.) That God may be honoured, may be justified, may be glorified - that they might clear God (so the margin reads it), that if men have an uneasy life in this world, full of vanity and vexation, they may thank themselves and lay no blame on God; let them clear him, and not say that he made this world to be man's prison and life to be his penance; no, God made man, in respect both of honour and comfort, little lower than the angels; if he be mean and miserable, it is his own fault. Or, that God (that is, the world of God) might manifest them, and discover them to themselves, and so appear to be quick and powerful, and a judge of men's characters; and we may be made sensible how open we lie to God's knowledge and judgment. (2.) That men may be humbled, may be vilified, may be mortified - that they might see that they themselves are beasts. It is no easy matter to convince proud men that they are but men (Psa 9:20), much more to convince bad men that they are beasts, that, being destitute of religion, they are as the beasts that perish, as the horse and the mule that have no understanding. Proud oppressors are as beasts, as roaring lions and ranging bears. Nay, every man that minds his body only, and not his soul, makes himself no better than a brute, and must wish, at least, to die like one.
2.The manner in which he verifies this account. That which he undertakes to prove is that a worldly, carnal, earthly-minded man, has no preeminence above the beast, for all that which he sets his heart upon, places his confidence, and expects a happiness in, is vanity, Ecc 3:19. Some make this to be the language of an atheist, who justifies himself in his iniquity (Ecc 3:16) and evades the argument taken from the judgment to come (Ecc 3:17) by pleading that there is not another life after this, but that when man dies there is an end of him, and therefore while he lives he may live as he lists; but others rather think Solomon here speaks as he himself thinks, and that it is to be understood in the same sense with that of his father (Psa 49:14), Like sheep they are laid in the grave, and that he intends to show the vanity of this world's wealth and honours "By the equal condition in mere outward respects (as bishop Reynolds expounds it) between men and beasts," (1.) The events concerning both seem much alike (Ecc 3:19); That which befals the sons of men is no other than that which befals beasts; a great deal of knowledge of human bodies is gained by the anatomy of the bodies of brutes. When the deluge swept away the old world the beasts perished with mankind. Horses and men are killed in battle with the same weapons of war. (2.) The end of both, to an eye of sense, seems alike too: They have all one breath, and breathe in the same air, and it is the general description of both that in their nostrils is the breath of life (Gen 7:22), and therefore, as the one dies, so dies the other; in their expiring there is no visible difference, but death makes much the same change with a beast that it does with a man. [1.] As to their bodies, the change is altogether the same, except the different respects that are paid to them by the survivors. Let a man be buried with the burial of an ass (Jer 22:19) and what preminence then has he above a beast? The touch of the dead body of a man, by the law of Moses, contracted a greater ceremonial pollution than the touch of the carcase even of an unclean beast or fowl. And Solomon here observes that all go unto one place; the dead bodies of men and beasts putrefy alike; all are of the dust, in their original, for we see all turn to dust again in their corruption. What little reason then have we to be proud of our bodies, or any bodily accomplishments, when they must not only be reduced to the earth very shortly, but must be so in common with the beasts, and we must mingle our dust with theirs! [2.] As to their spirits there is indeed a vast difference, but not a visible one, Ecc 3:21. It is certain that the spirit of the sons of men at death is ascending; it goes upwards to the Father of spirits, who made it, to the world of spirits to which it is allied; it dies not with the body, but is redeemed from the power of the grave, Psa 49:15. It goes upwards to be judged and determined to an unchangeable state. It is certain that the spirit of the beast goes downwards to the earth; it dies with the body; it perishes and is gone at death. The soul of a beast is, at death, like a candle blown out - there is an end of it; whereas the soul of a man is then like a candle taken out of a dark lantern, which leaves the lantern useless indeed, but does itself shine brighter. This great difference there is between the spirits of men and beasts; and a good reason it is why men should set their affections on things above, and lift up their souls to those things, not suffering them, as if they were the souls of brutes, to cleave to this earth. But who knows this difference? We cannot see the ascent of the one and the descent of the other with our bodily eyes; and therefore those that live by sense, as all carnal sensualists do, that walk in the sight of their eyes and will not admit any other discoveries, by their own rule of judgment have no preminence above the beasts. Who knows, that is, who considers this? Isa 53:1. Very few. Were it better considered, the world would be every way better; but most men live as if they were to be here always, or as if when they die there were an end of them; and it is not strange that those live like beasts who think they shall die like beasts, but on such the noble faculties of reason are perfectly lost and thrown away.
3.An inference drawn from it (Ecc 3:22): There is nothing better, as to this world, nothing better to be had out of our wealth and honour, than that a man should rejoice in his own works, that is, (1.) Keep a clear conscience, and never admit iniquity into the place of righteousness. Let every man prove his own work, and approve himself to God in it, so shall he have rejoicing in himself alone, Gal 6:4. Let him not get nor keep any thing but what he can rejoice in. See Co2 1:12. (2.) Live a cheerful life. If God have prospered the work of our hands unto us, let us rejoice in it, and take the comfort of it, and not make it a burden to ourselves and leave others the joy of it; for that is our portion, not the portion of our souls (miserable are those that have their portion in this life, Psa 17:14, and fools are those that choose it and take up with it, Luk 12:19), but it is the portion of the body; that only which we enjoy is ours out of this world; it is taking what is to be had and making the best of it, and the reason is because none can give us a sight of what shall be after us, either who shall have our estates or what use they will make of them. When we are gone it is likely we shall not see what is after us; there is no correspondence that we know of between the other world and this, Job 14:21. Those in the other world will be wholly taken up with that world, so that they will not care for seeing what is done in this; and while we are here we cannot foresee what shall be after us, either as to our families or the public. It is not for us to know the times and seasons that shall be after us, which, as it should be a restraint to our cares about this world, so it should be a reason for our concern about another. Since death is a final farewell to this life, let us look before us to another life.
The resurrection as a fact is not to be rejected because of an exceptional situation. Yet, since all things earthly return and crumble into the earth, I wonder how there can be any doubt even concerning the instances noted. For the most part, the sea itself also casts up on neighboring shores whatever human bodies it has swallowed. And if this were not so, it surely would not be difficult for God to join what has been scattered and to unite again what has been dispersed. Could it be maintained for a moment that God, whom the universe and the silent elements obey and nature serves, did not perform a greater miracle in giving life to clay than in joining it together?
[Daniel 7:17-18] "These four great beasts are the four kingdoms which shall arise from the earth. But the saints of the Most High God shall take the kingdom." The four kingdoms of which we have spoken above were earthly in character. "For everything which is of the earth shall return to earth" (Ecclesiastes 3:20). But the saints shall never possess an earthly kingdom, but only a heavenly. Away, then, with the fable about a millennium! (Revelation 20:4-6)
"...And they shall possess the kingdom unto eternity, even forever and ever..." If this be taken to refer to the Maccabees, the advocate of this position should explain how the kingdom of the Maccabees is of a perpetual character.
"Then I
said to myself concerning men: God has chosen them out, but only to see that
they themselves are as beasts. For the
fate of men and the fate of beast - they have one and the same fate: as one
dies so the other dies, and they all have the same spirit. Man has no superiority over beast, for all is
futile. All go to the same place; all
originate from dust and return to dust.
Who perceives that the spirit of man is the one that ascends on high
while the spirit of the beast is the one that descends down into the
earth?" It is not surprising that there is no distinction in
this life between righteous and wicked, nor that none values virtues, but all
things occur with uncertain outcome, where nothing seems to differ according to
the worthlessness of the body between sheep and men: there is the same birth,
common end in death; we proceed similarly towards the light and are equally
dissolved into the dust. But there seems
to be this difference, that the spirit of man ascends to the heavens, and the
spirit of animals goes down into the earth, but from where do we know this for
certain? Who can know whether what is
hoped is true or false? But he says
this, not because he thinks the spirit dies with the body, or that there's one
place set aside for beasts and for man, but because before the arrival of
Christ all were led equally to the nether regions. Jacob said that he was about to go down to
those regions. [cfr Gen. 37, 35 ; 42, 38 ; 44, 31.] And Job complains that the pious and impious
are held back in the lower world. [cfr Iob. 7, 9 ; 17, 13.16.] And the Gospel says that with an abyss
blocking the way even Abraham and Lazarus were rich in prayers in the underworld. [cfr Luc. 16, 26.] And in fact before Christ accompanied by a
robber opened the wheel of flames, and the fiery rumpias [A long missile weapon of barbarian nations.]
and the gates of paradise, the heavens were closed and the equal unworthiness
of the spirits of sheep and of men was abridged. One also seems to be dispersed and the other
saved; but there is not much of a difference between dying with the body or
being held in the darkness of the underworld.
Let us look over these things one by one in paragraphs, and discuss them
briefly. I considered the eloquence of
the sons of man, whom God chose. Only
this eloquence, he says, God wanted to be between men and beasts, since we
speak, they are mute; we possess the will for conversation, they are stupefied
with silence. And though we only differ
from beasts in language, though it is shown to us, how we are like the beasts -
weak in body. Just as a beast dies, thus
man dies, and one breath is for all, and that is the air that we breathe. For he says this: "and one spirit is for
both, and there is nothing more for man than for beast." Since lest we think the text refers to the
soul he adds: "all are made from earth and return to the earth." But nothing else except the body is made from
earth, and quite relevant, regarding the body he continues: "you are earth
and to the earth you will return." [Gen. 3.19.] But this seems to be blasphemy: for who knows
if the spirit of the sons of man ascends upwards, or if the spirit of beasts
goes downwards into the earth? He does
not contend that there is no difference between animals and men in reference to
the dignity of the soul, but in adding "who?" he wants to show the
difficulty of the matter. For the
pronoun "who" is used in the Holy Scriptures not on account of impossibility,
but a difficulty. So here it is said in
that passage, "who will describe that man's generation?" [Is. 53, 8.],
and in the psalm: "Lord, who ascends in your tabernacle, and onto your
sacred mountain?" [Ps. 14, 1.],
and other examples that follow this pattern.
And in Jeremiah it can be said differently in Hebrew: "And he is a
man, and who knows him?" [Ier. 17, 9.]. This then, is the only difference between
beast and men, that the spirit of man ascends to the heaven, and the spirit of
the beast descends into the earth and is dispersed with the flesh; but let any
man, who is of the Church and learned in the religious disciplines, be the real
champion of the matter, which is rather doubtful. Then he adds just how much it refers to a
spiritual understanding: "since the Lord will keep both men and beasts
safe" [Ps. 35, 17.],
and in another place he says, "beasts, I am among you" [Ps. 72, 23.],
and all the prophets say that both men and beasts will be saved in Jerusalem,
and that the promised land will be filled with sheep and cattle. Who knows whether the saintly man, who is
worthy of the name of man, will ascend to heaven, and whether the sinner, who
is called beast, will go down into the earth?
For it is possible in light of the uncertain and dangerous condition of
his life, that the righteous man falls and the sinner rises, and it sometimes
happens that man, having more reason and learned in the Scriptures, does not
look about himself, and although worthy of his knowledge lives out his life and
is led down to the nether world; and the simpler and unlearned man, who is said
to be compared to the beasts of men, lives better and is crowned in martyrdom,
and he is then to live in paradise.
In order, indeed, that you may have the fullest and clearest assurance that what is the soul is in the usage of the Holy Scriptures also called spirit, the soul of a brute animal has the designation of spirit. And of course cattle have not that spirit which you, my beloved brother, have defined as being distinct from the soul. It is therefore quite evident that the soul of a brute animal could be rightly called “spirit” in a general sense of the term; as we read in the book of Ecclesiastes, “Who knows the spirit of the sons of men, whether it goes upward; and the spirit of the beast, whether it goes downward into the earth?” In like manner, touching the devastation of the deluge, the Scripture testifies, “All flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creeps upon the earth, and every man: and all things which have the spirit of life.” Here, if we remove all the windings of doubtful disputation, we understand the term spirit to be synonymous with soul in its general sense. Of so wide a signification is this term, that even God is called “a spirit”; and a stormy blast of the air, although it has material substance, is called by the psalmist the “spirit” of a tempest. For all these reasons, therefore, you will no longer deny that what is the soul is called also spirit. I have, I think, adduced enough from the pages of Holy Scripture to secure your assent in passages where the soul of the very brute beast, which has no understanding, is designated spirit.
Continue studying Ecclesiastes 3:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ecclesiastes 3:20 offers a profound and sobering declaration on the universal and inescapable reality of death, asserting that all living beings, both human and animal, share a common physical origin and an identical ultimate destination: a return to the earth from which they came. This verse serves as a stark reminder within Qoheleth's exploration of life's fleeting nature "under the sun," emphasizing mortality as the great equalizer and highlighting the transient character of all earthly existence.
CONTEXT
Literary Context: This verse serves as a climactic summary within a significant theological reflection in Ecclesiastes 3:1-22. Following the famous poetic exposition of "a time for everything" in Ecclesiastes 3:1-8, Qoheleth shifts his focus to the limitations of human wisdom and toil when confronted with the divinely ordained cycles of life and death. Specifically, verses Ecclesiastes 3:18-19 directly precede verse 20, drawing a pointed comparison between humanity and animals. Qoheleth observes that both share the same breath and face the same physical end, leading to the humbling conclusion that humanity possesses no inherent physical advantage over beasts. Verse 20 then consolidates this shared destiny, reinforcing the idea that all creatures, regardless of their perceived status or intelligence, ultimately return to the dust from which they were formed, underscoring the pervasive theme of human mortality.
Historical & Cultural Context: The ancient Near Eastern world, including Israel, lived with an acute awareness of life's fragility and death's inevitability. The concept of humanity's formation from "dust" was a foundational theological truth, rooted in the creation narrative of Genesis 2:7 and the divine pronouncement of mortality in Genesis 3:19. This was not merely a biological observation but carried profound spiritual weight, linking humanity's physical composition to its humble origins and its ultimate accountability to the Creator. Qoheleth's perspective in Ecclesiastes, often characterized by the phrase "under the sun," reflects a common human experience of grappling with the limitations of life lived solely from an earthly vantage point, without full revelation of divine transcendence or an afterlife. The cultural setting was one where life was frequently harsh, short, and precarious, making the reality of death a constant and tangible presence in daily life.
Key Themes: Ecclesiastes 3:20 powerfully contributes to several overarching themes pervasive throughout the book. Firstly, it underscores Universal Mortality, asserting that death is an inescapable reality for all, regardless of social standing, wealth, or wisdom, echoing the sentiment found in Ecclesiastes 2:16. Secondly, it highlights the Common Origin and Destiny of all life, explicitly linking back to the creation account in Genesis 2:7 and the curse in Genesis 3:19, emphasizing humanity's humble physical beginning and inevitable return to the earth. This theme serves as a profound Equalizer, stripping away any earthly distinctions and reminding individuals of their inherent fragility and temporary nature. It challenges a focus on transient worldly achievements and encourages a deeper reflection on what truly endures, a central question in Qoheleth's entire inquiry into the meaning of life "under the sun" (e.g., Ecclesiastes 1:3).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 3:20 employs several powerful literary devices to convey its stark message. Repetition is prominent, particularly with the word "all" (Hebrew: kol) and "dust" (Hebrew: ʻâphâr). The repeated "all" ("All go... all are of the dust... all turn...") emphasizes the universality and inescapable nature of this truth, leaving no exceptions. The double mention of "dust" reinforces the origin and the ultimate destination, creating a strong sense of cyclical finality. Parallelism is also evident, as the two main clauses ("all are of the dust" and "all turn to dust again") express similar ideas, reinforcing the concept of common origin and destiny. This creates a rhythmic and memorable statement. Furthermore, Symbolism is central, with "dust" serving as a potent symbol not only of humanity's humble origins and physical composition but also of mortality, decay, and the transient nature of earthly life. It evokes the image of human fragility against the backdrop of the enduring earth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 3:20 presents a stark theological truth about human mortality and the shared destiny of all physical life. It firmly grounds humanity in its creaturely status, reiterating the Genesis account of creation from dust and the subsequent curse of returning to dust after the Fall. This perspective challenges human pride and self-sufficiency, reminding us that earthly distinctions, achievements, and possessions are ultimately temporal and subject to the same physical end. While seemingly pessimistic, this truth serves as a vital foundation for Qoheleth's broader inquiry into the meaning of life, pushing the reader to consider what, if anything, endures beyond the physical realm. The Preacher's honest grappling with mortality forces a contemplation of ultimate purpose and the nature of true wisdom in a world where all physical endeavors ultimately yield to the grave.
REFLECTION AND APPLICATION
Ecclesiastes 3:20, though somber, offers profound wisdom for navigating life. Recognizing that "all go unto one place" and "all turn to dust again" serves as a powerful antidote to pride, materialism, and the relentless pursuit of fleeting earthly achievements. It calls us to cultivate humility, acknowledging our shared humanity and the temporary nature of our physical existence. This truth should reorient our priorities, prompting us to invest in what truly lasts: our relationships, our character, and our eternal standing before God. Understanding the brevity of life can ignite a sense of urgency to live purposefully, to seek wisdom that transcends the "under the sun" perspective, and to embrace the gifts of each day with gratitude, knowing that our time is finite. Rather than despair, this verse invites a sober realism that can lead to deeper meaning and a more authentic engagement with life's true values, compelling us to live with an eternal perspective in mind.
Questions for Reflection
FAQ
Does Ecclesiastes 3:20 deny an afterlife or the immortality of the soul?
Answer: Ecclesiastes 3:20 focuses specifically on the physical, earthly destiny of all living beings, stating that their bodies return to dust. While Qoheleth often explores life "under the sun" with a focus on observable realities, this verse does not explicitly deny an afterlife or the immortality of the soul. Rather, it emphasizes the common physical end. Later in Ecclesiastes, the Preacher hints at a spiritual dimension, stating that "the spirit returns to God who gave it" (Ecclesiastes 12:7). The book of Ecclesiastes is a journey of inquiry, and its conclusions, while often stark, are rooted in an Old Testament understanding of God's sovereignty and humanity's accountability, even if the full revelation of resurrection and eternal life is not yet present.
CHRIST-CENTERED FULFILLMENT
While Ecclesiastes 3:20 starkly declares the universal return of all flesh to dust, the Christian perspective finds its ultimate fulfillment and triumphant answer to this reality in Jesus Christ. The "one place" of dust and decay, which seems to be the final word "under the sun," is decisively overcome by the resurrection of Christ. He, though fully human and subject to death, did not "see decay" (Acts 2:27), but rose victorious from the grave, becoming "the firstfruits of those who are asleep" (1 Corinthians 15:20). This means that for those who are "in Christ," the return to dust is not the final chapter. Instead, it is a temporary state, awaiting the glorious resurrection of the body, transformed and imperishable, mirroring Christ's own resurrection body (1 Corinthians 15:42-44). Thus, the somber truth of Ecclesiastes 3:20 points to the profound need for a divine intervention that only the incarnate, crucified, and resurrected Son of God could provide, offering hope and eternal life beyond the grave for all who believe (John 11:25-26).