Ecclesiastes 9:2

KJV

All [things come] alike to all: [there is] one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as [is] the good, so [is] the sinner; [and] he that sweareth, as [he] that feareth an oath.

KJV (with Strong's)

All things come alike to all: there is one {H259} event {H4745} to the righteous {H6662}, and to the wicked {H7563}; to the good {H2896} and to the clean {H2889}, and to the unclean {H2931}; to him that sacrificeth {H2076}, and to him that {H834} sacrificeth {H2076} not: as is the good {H2896}, so is the sinner {H2398}; and he that sweareth {H7650}, as he that feareth {H3373} an oath {H7621}.

Complete Jewish Bible

Anything can happen to anyone; the same thing can happen to the righteous as to the wicked, to the good and clean and to the unclean, to someone who offers a sacrifice and to someone who doesn't offer a sacrifice; it is the same for a good person as for a sinner, for someone who takes an oath rashly as for someone who fears to take an oath.

Berean Standard Bible

It is the same for all: There is a common fate for the righteous and the wicked, for the good and the bad, for the clean and the unclean, for the one who sacrifices and the one who does not. As it is for the good, so it is for the sinner; as it is for the one who makes a vow, so it is for the one who refuses to take a vow.

American Standard Version

All things come alike to all: there is one event to the righteous and to the wicked; to the good and to the clean and to the unclean; to him that sacrificeth and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.

Commentary

### SUMMARY
Ecclesiastes 9:2 presents Koheleth's stark and provocative observation that a singular, universal "event"—primarily referring to death and the common vicissitudes of life—indiscriminately befalls all humanity. This verse meticulously catalogues various moral, social, and religious distinctions, from the righteous and wicked to the good and unclean, and the sacrificer and non-sacrificer, only to conclude that all share the same earthly fate. This assertion underscores the pervasive theme of vanity and the apparent lack of immediate earthly recompense when viewed solely from a human perspective "under the sun."

### CONTEXT
* **Literary Context:** This profound verse is situated within the latter half of Ecclesiastes, where Koheleth's philosophical exploration shifts from the futility of human endeavors (wisdom, pleasure, wealth) to the inescapable reality of death. Chapters 7 and 8 grapple with the limitations of human wisdom and the perplexing nature of divine justice in a world where the wicked often prosper and the righteous suffer. [Ecclesiastes 9:1](/ecclesiastes/9-1 "Ecclesiastes 9:1 - God's Hand Over All") opens with the declaration that God's hand is over all, but humans do not know what lies ahead, setting the stage for the grim assertion of a common fate for all in [Ecclesiastes 9:2](/ecclesiastes/9-2 "Ecclesiastes 9:2 - The Common Fate of All"). This passage serves as a foundational premise for Koheleth's subsequent exhortations to seize the day and enjoy life's simple pleasures, precisely because of life's brevity and uncertainty, as seen in his advice to "go, eat your food with gladness" in [Ecclesiastes 9:7-10](/ecclesiastes/9-7-10 "Ecclesiastes 9:7-10 - Enjoy Life While You Can"). The verse functions as a sobering pivot, emphasizing the ultimate equalizer before urging practical enjoyment of life.

* **Historical & Cultural Context:** Composed likely during the Solomonic era or a later period reflecting Solomonic wisdom, Ecclesiastes emerges from a cultural milieu deeply rooted in the Deuteronomic covenant, which often linked obedience to immediate earthly blessings and disobedience to curses (e.g., [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")). However, the wisdom tradition, particularly books like Job and Ecclesiastes, grappled with the apparent discrepancies between this theological framework and lived experience. The observation in [Ecclesiastes 9:2](/ecclesiastes/9-2 "Ecclesiastes 9:2 - The Common Fate of All") challenges the simplistic notion of immediate, visible divine retribution or reward for all actions "under the sun." It reflects a common ancient Near Eastern understanding of mortality as the universal human condition, yet it uniquely applies this to moral and religious categories, forcing a deeper theological reflection on the nature of justice and the afterlife, which was less explicitly developed in the Old Testament than in later Jewish thought or the New Testament. The contrasts drawn, such as "clean" and "unclean," are deeply embedded in Israelite ceremonial law and social distinctions.

* **Key Themes:** [Ecclesiastes 9:2](/ecclesiastes/9-2 "Ecclesiastes 9:2 - The Common Fate of All") powerfully contributes to several overarching themes within the book. Firstly, it emphatically highlights **Universal Mortality and the Great Equalizer**, asserting that death is the ultimate common denominator, leveling all human distinctions—moral, social, or religious. This is a sobering counterpoint to human pride and achievement, emphasizing that no status or deed exempts one from the finality of earthly life. Secondly, it underscores the theme of **Apparent Earthly Indiscrimination**, where from a purely "under the sun" perspective, there seems to be no immediate, consistent, or visible distinction in earthly fortune or ultimate outcome between those who adhere to God's ways and those who do not. This observation is a central tension in Koheleth's argument, challenging conventional wisdom and forcing a re-evaluation of divine justice. Finally, the verse is a prime example of the **"Under the Sun" Perspective**, a recurring motif in Ecclesiastes (e.g., [Ecclesiastes 1:3](/ecclesiastes/1-3 "Ecclesiastes 1:3 - What Profit Under the Sun?")), which denotes a viewpoint limited to earthly observations, devoid of explicit revelation concerning eternal judgment or divine intervention beyond the immediate. This limited perspective is crucial for understanding Koheleth's often pessimistic conclusions, which are ultimately resolved by the book's concluding call to fear God and keep His commandments in [Ecclesiastes 12:13-14](/ecclesiastes/12-13-14 "Ecclesiastes 12:13-14 - The Conclusion of the Whole Matter").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Event (Hebrew, _miqreh'_):** From the root _qârah_ (to meet, happen), this word signifies "something met with, i.e. an accident or fortune; something befallen, befalleth, chance, event, hap(-peneth)." In this context, _miqreh_ emphasizes the indiscriminate nature of the "event," suggesting an occurrence that happens without regard for moral standing, reinforcing the idea of a common, often unexpected, outcome for all. While it can refer to various occurrences, in Ecclesiastes, it frequently points to the shared experience of mortality.
* **Righteous (Hebrew, _tsaddîyq'_):** Derived from _tsâdaq_ (to be just), _tsaddîyq_ describes someone who is "just, lawful, righteous (man)." This term refers to individuals who live in accordance with God's laws and principles, demonstrating moral integrity and uprightness in their conduct. In the Old Testament, a _tsaddîyq_ is one who is in a right relationship with God and acts justly towards others.
* **Sinner (Hebrew, _châṭâʼ'_):** A primitive root meaning "to miss; hence (figuratively and generally) to sin." It implies a deviation from a standard, a failure to hit the mark, leading to forfeiture or blame. In this verse, _châṭâʼ_ stands in direct contrast to "the good" and "the righteous," representing those who transgress divine law and moral norms, failing to meet God's standard.

#### Verse Breakdown
* **"All [things come] alike to all:"** This opening clause establishes the central premise of the verse: a universal commonality in human experience. The "things" refer broadly to life's circumstances, challenges, and ultimately, death, which are presented as indiscriminately affecting every individual without exception or favoritism. It sets the stage for the leveling effect described.
* **"[there is] one event to the righteous, and to the wicked;"** This is the core assertion, specifying that a singular "event" (death being the primary implication, though it can also encompass other misfortunes) awaits both those who live in moral uprightness ("righteous") and those who are morally depraved ("wicked"). It highlights the leveling power of this ultimate shared destiny, seemingly negating any earthly advantage for virtue.
* **"to the good and to the clean, and to the unclean;"** Koheleth expands the categories, contrasting those who are morally upright ("good") and ceremonially pure ("clean") with those who are morally corrupt and ceremonially defiled ("unclean"). Despite these significant distinctions within Israelite society and religious practice, the same "event" applies to all, emphasizing the superficiality of such distinctions in the face of mortality.
* **"to him that sacrificeth, and to him that sacrificeth not:"** This clause introduces a religious distinction, comparing those who faithfully offer sacrifices to God (a central act of worship in ancient Israel, signifying piety and atonement) with those who neglect or refuse such offerings. Even religious observance or lack thereof does not alter the common earthly fate, further challenging conventional wisdom about immediate divine reward.
* **"as [is] the good, so [is] the sinner;"** This is a reiteration and summary, reinforcing the idea that the morally upright ("good") and the transgressor ("sinner") are indistinguishable in the face of this universal "event." It underscores the apparent lack of immediate earthly justice or differentiation based on moral conduct.
* **"[and] he that sweareth, as [he] that feareth an oath."** The final contrast pits one who takes an oath (perhaps lightly or falsely, or simply one who is prone to swearing, indicating a lack of reverence) against one who "feareth an oath," implying reverence for God and His name, and thus a cautious, pious approach to vows. Even in this nuanced moral and religious distinction, the common event applies, completing the comprehensive list of human categories that all share the same earthly fate.

#### Literary Devices
Ecclesiastes 9:2 is rich in literary devices that amplify its somber message and reinforce its central argument. The most prominent is **Parallelism**, specifically **Antithetical Parallelism**, which is employed repeatedly throughout the verse. Contrasting pairs of individuals are presented ("righteous and wicked," "good and unclean," "sacrificeth and sacrificeth not," "good and sinner," "sweareth and feareth an oath"). This repetitive structure serves to underscore the universality of the "one event," systematically dismantling any human-made distinctions that might suggest immunity or special favor. The cumulative effect of these opposing pairs is a powerful emphasis on the indiscriminateness of life's ultimate realities, particularly death. There is also an element of **Hyperbole** in the absolute statement "All things come alike to all," which, while a stark observation, might be seen as an overstatement from an "under the sun" perspective to drive home the point of life's apparent unfairness before the ultimate theological resolution of the book. The **Repetition** of the core idea across various pairings creates a rhythmic, almost relentless, assertion of shared human vulnerability and the leveling effect of mortality.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 9:2 presents a profound theological challenge, particularly for those who expect immediate, visible divine justice in this life. From Koheleth's "under the sun" perspective, the apparent indiscriminateness of life's outcomes—especially death—seems to contradict the principle of divine recompense. This observation is not a denial of God's justice but rather an honest portrayal of its often-hidden nature in the present age. It forces the reader to confront the limitations of human understanding concerning divine providence and to look beyond temporal circumstances for ultimate meaning and justice. The verse implicitly argues against a simplistic prosperity gospel, asserting that earthly blessings or misfortunes are not always direct indicators of one's spiritual standing. Instead, it points to a deeper reality where all human beings, regardless of their moral or religious choices, share a common mortality, compelling a re-evaluation of what truly matters in life and a recognition that God's ultimate judgment is not always immediate or visible.

* [Psalm 49:10](/psalms/49-10 "Psalm 49:10 - The Wise and Foolish Die Alike")
* [Hebrews 9:27](/hebrews/9-27 "Hebrews 9:27 - Appointed to Die Once, Then Judgment")
* [Matthew 5:45](/matthew/5-45 "Matthew 5:45 - God's Rain on the Just and Unjust")

### REFLECTION AND APPLICATION
Ecclesiastes 9:2, while initially unsettling in its bluntness, offers vital lessons for contemporary life. In a world often obsessed with earthly distinctions—wealth, status, achievement, or even outward displays of piety—this verse serves as a powerful corrective. It reminds us that our ultimate destiny on earth is shared, stripping away any false sense of invulnerability, entitlement, or superiority. This sobering truth should humble us, fostering empathy and compassion for all humanity, regardless of their perceived moral standing or life choices. It compels us to re-evaluate our priorities, shifting focus from fleeting earthly gains and superficial differences to eternal values. If death is indeed the great equalizer, then what truly matters is not how much we accumulate or how many accolades we receive, but how we live in light of this ultimate reality and our relationship with the God who transcends it. This verse urges us to live purposefully, to embrace the simple joys of life, and to seek wisdom that extends beyond the temporal, knowing that our time is limited and our ultimate accounting lies beyond the "under the sun" observations.

#### Questions for Reflection
* **How does the universal reality of death, as presented in this verse, challenge your own assumptions about earthly success and spiritual merit?**
* **In what ways might focusing on "under the sun" distinctions distract you from pursuing eternal values and genuine spiritual growth?**
* **If all people face the same "event" of death, what then becomes the true differentiator of a life well-lived from a biblical perspective, and how does this influence your daily choices?**

### FAQ
**Does Ecclesiastes 9:2 deny God's justice or the concept of eternal reward and punishment?**

Answer: No, Ecclesiastes 9:2 does not deny God's ultimate justice or eternal consequences. Instead, it presents an honest, albeit limited, observation from Koheleth's "under the sun" perspective, which focuses on the visible realities of life on earth. From this viewpoint, it appears that all people—righteous or wicked—experience similar hardships and ultimately face the same physical death. The book of Ecclesiastes as a whole, particularly its concluding chapters, moves beyond this limited perspective. [Ecclesiastes 12:13-14](/ecclesiastes/12-13-14 "Ecclesiastes 12:13-14 - The Conclusion of the Whole Matter") explicitly states, "Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, with every secret thing, whether good or evil." This clarifies that while earthly outcomes may seem indiscriminate, a divine reckoning awaits, where true distinctions will be made based on one's relationship with God and obedience to His commands. The New Testament further elaborates on this, confirming that "it is appointed for man to die once, and after that comes judgment" ([Hebrews 9:27](/hebrews/9-27 "Hebrews 9:27 - Appointed to Die Once, Then Judgment")).

### CHRIST-CENTERED FULFILLMENT
While Ecclesiastes 9:2 starkly presents the commonality of death and earthly fate for all humanity, it finds its profound Christ-centered fulfillment in the person and work of Jesus. Jesus, the perfectly [righteous one](/1_peter/3-18 "1 Peter 3:18 - Christ Suffered for Sins") who "knew no sin," fully entered into this "one event" of death, experiencing its full sting, not for His own sin, but for the sins of the world (as foreshadowed by the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Yet, unlike all others, His death was not the final word. By His glorious resurrection, Jesus utterly conquered death, transforming the "one event" from a universal end into a gateway to eternal life for those who believe in Him. He is the [firstfruits of those who have fallen asleep](/1_corinthians/15-20 "1 Corinthians 15:20 - Christ, the Firstfruits"), demonstrating that while physical death remains a reality for all, its spiritual power and ultimate consequence are broken for the believer. In Christ, the apparent indiscriminateness "under the sun" is overcome by the ultimate distinction made by God: those who are [in Christ](/romans/8-1 "Romans 8:1 - No Condemnation in Christ") are no longer subject to the condemnation that awaits the wicked, but are granted eternal life and a glorious resurrection ([John 5:24](/john/5-24 "John 5:24 - Passing from Death to Life")). Thus, the despairing observation of Koheleth is transformed into a triumphant declaration of hope through the gospel, where the common fate of death is swallowed up in victory ([1 Corinthians 15:54-57](/1_corinthians/15-54-57 "1 Corinthians 15:54-57 - Death Swallowed Up in Victory")).

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

Malachi 3:18

Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

Ecclesiastes 2:14

The wise man's eyes [are] in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.

Ecclesiastes 2:16

For [there is] no remembrance of the wise more than of the fool for ever; seeing that which now [is] in the days to come shall all be forgotten. And how dieth the wise [man]? as the fool.

Job 9:22

¶ This [is] one [thing], therefore I said [it], He destroyeth the perfect and the wicked.

Psalms 73:3

For I was envious at the foolish, [when] I saw the prosperity of the wicked.

Malachi 3:5

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.

Malachi 3:15

And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even delivered.