Ecclesiastes 6:3

KJV

If a man beget an hundred [children], and live many years, so that the days of his years be many, and his soul be not filled with good, and also [that] he have no burial; I say, [that] an untimely birth [is] better than he.

KJV (with Strong's)

If a man {H376} beget {H3205} an hundred {H3967} children, and live {H2421} many {H7227} years {H8141}, so that the days {H3117} of his years {H8141} be many {H7227}, and his soul {H5315} be not filled {H7646} with good {H2896}, and also that he have no burial {H6900}; I say {H559}, that an untimely birth {H5309} is better {H2896} than he.

Complete Jewish Bible

Suppose a man fathers a hundred children and lives many years, so that he has a long life, but he fails to enjoy himself; then, even if he were to [live indefinitely and therefore] never be buried, I say that it would be better to be born dead.

Berean Standard Bible

A man may father a hundred children and live for many years; yet no matter how long he lives, if he is unsatisfied with his prosperity and does not even receive a proper burial, I say that a stillborn child is better off than he.

American Standard Version

If a man beget a hundred children, and live many years, so that the days of his years are many, but his soul be not filled with good, and moreover he have no burial; I say, that an untimely birth is better than he:

Commentary

### SUMMARY
Ecclesiastes 6:3 offers a stark and provocative commentary on the futility of a life seemingly blessed with abundance and longevity, yet devoid of true satisfaction and ending in dishonor. The Preacher posits that a man who begets many children, lives a long life, but finds no inner contentment and is denied a proper burial, is in a worse state than an untimely birth, highlighting the profound emptiness that can accompany outward success when inner "good" is absent.

### CONTEXT
* **Literary Context:** Ecclesiastes 6:3 is deeply embedded within the Preacher's relentless exploration of the vanity and meaninglessness of life "under the sun." Following the observations in [Ecclesiastes 5](/ecclesiastes/5 "Ecclesiastes 5 - The Vanity of Riches and Vows"), which critiques the pursuit of wealth and the injustice often found in life, chapter 6 continues this pessimistic outlook by examining the paradox of material prosperity without the capacity for enjoyment. The preceding verses, [Ecclesiastes 6:1-2](/ecclesiastes/6-1 "Ecclesiastes 6:1-2 - The Burden of Unenjoyed Wealth"), introduce the "evil" of a man to whom God gives wealth and honor, but who is unable to enjoy it, either because a stranger consumes it or because he simply lacks the inner capacity for satisfaction. Verse 3 intensifies this lament, presenting an even more extreme case of outward blessing juxtaposed with profound inner emptiness and a humiliating end, thus amplifying the theme of life's inherent frustrations and the elusive nature of true contentment apart from God's enabling grace.
* **Historical & Cultural Context:** In ancient Near Eastern societies, the concepts of numerous offspring and a long life were universally regarded as supreme blessings from God, signifying divine favor, prosperity, and the continuation of one's lineage and legacy. A large family ensured support in old age and perpetuated the family name, preventing its extinction. Longevity was seen as a reward for righteousness and a sign of wisdom. Conversely, a proper burial was of paramount importance, representing dignity, respect, and a connection to one's ancestors and the land. To be denied burial was a severe disgrace, a curse, and often implied a shameful death or utter destitution, leaving one's body exposed to scavenging animals. The Preacher's assertion that a man with a hundred children and a long life, yet lacking inner "good" and a burial, is worse off than a stillborn child, would have been profoundly shocking and counter-cultural, deliberately subverting the conventional markers of a successful and blessed life to underscore his radical thesis on vanity.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Ecclesiastes. Firstly, it reinforces the theme of the **vanity of earthly pursuits** and the **elusiveness of true satisfaction**. Even the most coveted earthly blessings—prolific progeny and long life—are deemed "vanity" if the individual's "soul be not filled with good," echoing the Preacher's earlier conclusion that all human toil "under the sun" is ultimately meaningless without God's blessing, as seen in [Ecclesiastes 2:24-25](/ecclesiastes/2-24 "Ecclesiastes 2:24-25 - Enjoyment as God's Gift"). Secondly, it highlights the **importance of inner contentment over external accumulation**. The emphasis on the "soul" not being "filled with good" points to a spiritual or existential void that no amount of material or familial blessing can fill. This aligns with the book's consistent message that true enjoyment is a divine gift, not a human achievement (e.g., [Ecclesiastes 3:12-13](/ecclesiastes/3-12 "Ecclesiastes 3:12-13 - God's Gift of Enjoyment")). Finally, the mention of "no burial" underscores the theme of **human mortality and the ultimate insignificance of life apart from God**. The lack of a dignified end symbolizes the complete failure and forgottenness of a life, regardless of its apparent successes, aligning with the Preacher's frequent meditations on death as the great equalizer and the end of all human striving (e.g., [Ecclesiastes 9:2-3](/ecclesiastes/9-2 "Ecclesiastes 9:2-3 - The Common Fate of All")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **man (Hebrew, _ʼîysh'_):** This term refers to an individual male person, often used as a general term for a human being. In this context, it emphasizes the singular experience of a specific person, making the Preacher's observation a personal lament about the individual's lack of fulfillment despite outward appearances. It underscores that the problem lies within the person's soul, not merely in external circumstances.
* **live (Hebrew, _châyâh'_):** A primitive root meaning "to live," whether literally or figuratively, and causatively "to revive." Here, it refers to the literal duration of life, emphasizing the sheer quantity of years. The Preacher highlights that even an abundance of life, a blessing in itself, becomes a curse if the quality of that life is devoid of inner satisfaction, contrasting mere existence with a truly flourishing life.
* **good (Hebrew, _ṭôwb'_):** This word is broad in meaning, encompassing "good" in the widest sense, including beauty, well-being, favor, pleasure, and prosperity. When the text states the soul is "not filled with good," it implies a lack of inner well-being, satisfaction, and the capacity to enjoy life's provisions. It's not just about material goods, but a holistic sense of flourishing and contentment that is conspicuously absent despite the man's apparent blessings.
* **soul (Hebrew, _nephesh'_):** This term refers to a "breathing creature," vitality, or the "self" in its entirety—bodily, mental, and emotional. When the Preacher states "his soul be not filled with good," it points to a deep, internal emptiness and lack of satisfaction that permeates the very core of the man's being. It's not merely a lack of possessions, but a profound spiritual and existential void, indicating that the man's inner person remains unfulfilled and discontent.

#### Verse Breakdown
* **"If a man beget an hundred [children], and live many years, so that the days of his years be many":** This clause sets up a hypothetical scenario of extreme outward success and blessing. "An hundred children" is hyperbole, emphasizing an extraordinary level of fruitfulness and legacy, far beyond typical societal expectations. "Live many years, so that the days of his years be many" redundantly stresses longevity, highlighting that the man has been granted the two most coveted blessings in ancient Israelite society: a large, enduring family and a long life. This establishes the premise for the shocking contrast that follows.
* **"and his soul be not filled with good":** This is the pivotal turning point of the verse, introducing the internal deficiency that renders all external blessings meaningless. "His soul" refers to the man's inner being, his very self, desires, and capacity for enjoyment. "Not filled with good" signifies a profound lack of contentment, satisfaction, and the ability to find true well-being or pleasure in his abundant life. Despite having everything outwardly, his inner person remains empty, hungry, and unfulfilled, unable to genuinely appreciate or benefit from his blessings.
* **"and also [that] he have no burial":** This final indignity underscores the man's tragic state. In ancient cultures, a proper burial was essential for honor, respect, and peace in the afterlife. To "have no burial" was a severe curse, implying a shameful death, being forgotten, or dying in utter destitution, leaving one's body exposed. This detail serves as a powerful symbol of the man's ultimate failure and the complete lack of dignity or lasting legacy, despite his many children and long life.
* **"I say, [that] an untimely birth [is] better than he":** This is the Preacher's shocking and provocative conclusion. An "untimely birth" refers to a stillborn child or a miscarriage—a life that never truly began and therefore never experienced the futility, suffering, or emptiness of life "under the sun." The Preacher argues that such a non-existence is preferable to a life lived to its fullest potential in terms of duration and progeny, yet devoid of inner "good" and ending in dishonor. This extreme comparison highlights the depth of the Preacher's despair regarding the pursuit of happiness and meaning apart from true contentment.

#### Literary Devices
Ecclesiastes 6:3 employs several powerful literary devices to convey its somber message. **Hyperbole** is evident in the phrase "beget an hundred [children]," which is an exaggeration designed to emphasize an extraordinary, almost impossibly fruitful life, thereby magnifying the tragedy of its ultimate emptiness. This extreme example serves to underscore the Preacher's point that even the most abundant external blessings are insufficient for true happiness. The verse also utilizes stark **Juxtaposition** by placing the outward markers of success (many children, long life) directly against the profound inner void ("his soul be not filled with good") and the ultimate disgrace ("no burial"). This sharp contrast highlights the Preacher's central argument that external achievements do not equate to genuine fulfillment. Furthermore, there is a profound sense of **Irony** in the man's situation: what should be blessings (longevity, progeny) become the very conditions that prolong his misery and make his unfulfilled state more pronounced. The final declaration that "an untimely birth is better than he" is a shocking **Paradox**, challenging conventional wisdom and forcing the reader to confront the Preacher's radical redefinition of a "good" life.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 6:3 profoundly challenges human assumptions about what constitutes a truly blessed and successful life, redirecting our focus from external accumulation to internal contentment and spiritual well-being. It serves as a stark reminder that even the most coveted earthly gifts—longevity, wealth, and family—are ultimately hollow if the soul remains unfulfilled. This echoes the broader biblical theme that true life is not measured by possessions or years, but by one's relationship with God and the inner peace derived from Him. The Preacher's lament anticipates the New Testament emphasis on spiritual riches over material ones, and the understanding that genuine satisfaction comes from a source beyond worldly pursuits. It underscores the human condition's inherent longing for something more, a longing that cannot be satisfied by anything "under the sun" alone.

* [Luke 12:15](/luke/12-15 "Luke 12:15 - Life Not in Possessions")
* [Philippians 4:11-13](/philippians/4-11 "Philippians 4:11-13 - Paul's Contentment in Christ")
* [Matthew 16:26](/matthew/16-26 "Matthew 16:26 - The Worth of the Soul")

### REFLECTION AND APPLICATION
Ecclesiastes 6:3 compels us to critically examine our own definitions of success and fulfillment. In a world that often equates a "good life" with material prosperity, a large family, or a long lifespan, this verse serves as a powerful counter-narrative, exposing the potential emptiness behind such outward achievements. It challenges us to look inward and ask what truly "fills our soul with good." Are we pursuing things that promise satisfaction but ultimately leave us feeling hollow? Do we prioritize external accolades over internal peace and contentment? The Preacher's radical conclusion—that a stillborn child is better off—forces us to consider the profound tragedy of a life lived without purpose, joy, or a sense of ultimate meaning, regardless of its length or apparent blessings. It calls us to re-evaluate our priorities, seeking genuine well-being that transcends fleeting earthly gains and recognizing that true contentment is a gift to be cultivated and cherished, not merely acquired.

#### Questions for Reflection
* **What are the primary metrics by which I measure a "successful" or "good" life? How do these align or conflict with the message of Ecclesiastes 6:3?**
* **In what ways might my "soul" be "not filled with good," even if my outward circumstances appear prosperous? What might be contributing to that inner emptiness?**
* **How can I cultivate a deeper sense of contentment and appreciation for the "good" in my life, regardless of external circumstances?**
* **What does this verse teach me about the importance of a life lived with purpose and dignity, extending even to its end?**

### FAQ
**Why does Ecclesiastes 6:3 say an "untimely birth" is better than such a man?**

Answer: The Preacher's statement is a hyperbole designed to shock and emphasize the profound misery of a life that, despite outward blessings like many children and longevity, lacks inner contentment and ends in dishonor (no burial). An "untimely birth" (a stillborn child or miscarriage) never experiences the futility, suffering, or emptiness of life "under the sun." Therefore, from the Preacher's perspective, a non-existent life is preferable to one that endures great length and apparent success but is utterly devoid of true satisfaction and ends in disgrace. It underscores the Preacher's deep pessimism about life when viewed solely from a human, earthly perspective, highlighting that a life without meaningful "good" is worse than no life at all.

**What does "his soul be not filled with good" truly mean in this context?**

Answer: This phrase refers to a deep, internal lack of satisfaction, contentment, and well-being. "Soul" (Hebrew: *nephesh*) encompasses the whole person—their desires, emotions, and inner vitality. "Good" (Hebrew: *ṭôwb*) here is not just about material possessions but about a holistic sense of enjoyment, pleasure, and flourishing. So, "his soul be not filled with good" means that despite having all the external trappings of success (many children, long life), the man experiences a profound inner emptiness, an inability to genuinely enjoy his blessings, and a pervasive sense of dissatisfaction. He lacks the capacity to find joy or meaning in his existence, rendering his long and seemingly prosperous life ultimately futile and miserable. This concept is central to the Preacher's argument about the vanity of life apart from God's enabling grace to enjoy His gifts, as seen in [Ecclesiastes 2:24](/ecclesiastes/2-24 "Ecclesiastes 2:24 - Enjoyment as God's Gift").

### CHRIST-CENTERED FULFILLMENT
Ecclesiastes 6:3, with its bleak assessment of a life rich in earthly blessings but devoid of inner "good" and ending in dishonor, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The Preacher's lament for a soul "not filled with good" highlights humanity's deep yearning for true satisfaction, a longing that no amount of worldly achievement or longevity can appease. Jesus, however, declares Himself to be the ultimate source of this elusive "good." He proclaimed, "[I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst](/john/6-35 "John 6:35 - Jesus, the Bread of Life")", directly addressing the spiritual starvation and emptiness that the Preacher observes. While the man in Ecclesiastes 6:3 lives a long life without true life, Jesus offers "[life, and have it more abundantly](/john/10-10 "John 10:10 - Jesus, the Good Shepherd")"—a quality of life characterized by spiritual richness, purpose, and eternal hope, not merely extended years. The disgrace of "no burial" in Ecclesiastes contrasts sharply with Christ's dignified burial and glorious resurrection, which conquered death and offered hope for a future beyond the grave for all who believe in Him, as promised in [1 Corinthians 15:20-22](/1_corinthians/15-20 "1 Corinthians 15:20-22 - Christ's Resurrection and Ours"). Ultimately, the "good" that the Preacher's man lacks is the spiritual transformation and contentment found only in Christ, who enables believers to "[do all things through Christ who strengthens me](/philippians/4-13 "Philippians 4:13 - Paul's Strength in Christ")" and to become a "[new creation](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ")" where true satisfaction is found not in earthly accumulation but in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 3:16

Or as an hidden untimely birth I had not been; as infants [which] never saw light.

Ecclesiastes 4:3

Yea, better [is he] than both they, which hath not yet been, who hath not seen the evil work that is done under the sun.

2 Kings 9:35

And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of [her] hands.

Jeremiah 22:19

He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.

Genesis 47:9

And Jacob said unto Pharaoh, The days of the years of my pilgrimage [are] an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.

Isaiah 14:19

But thou art cast out of thy grave like an abominable branch, [and as] the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.

Isaiah 14:20

Thou shalt not be joined with them in burial, because thou hast destroyed thy land, [and] slain thy people: the seed of evildoers shall never be renowned.