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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 9:1–3. His three-level outline is real structure in the source text, so it is rendered as structure.
It has been observed concerning those who have pretended to search for the philosophers' stone that, though they could never find what they sought for, yet in the search they have hit upon many other useful discoveries and experiments. Thus Solomon, when, in the close of the foregoing chapter, he applied his heart to know the work of God, and took a great deal of pains to search into it, though he despaired of finding it out, yet he found out that which abundantly recompensed him for the search, and gave him some satisfaction, which he here gives us; for therefore he considered all this in his heart, and weighed it deliberately, that he might declare it for the good of others. Note, What we are to declare we should first consider; think twice before we speak once; and what we have considered we should then declare. I believed, therefore have I spoken.
The great difficulty which Solomon met with in studying the book of providence was the little difference that is made between good men and bad in the distribution of comforts and crosses, and the disposal of events. This has perplexed the minds of many wise and contemplative men. Solomon discourses of it in these verses, and, though he does not undertake to find out this work of God, yet he says that which may prevent its being a stumbling-block to us.
I.Before he describes the temptation in its strength he lays down a great and unquestionable truth, which he resolves to adhere to, and which, if firmly believed, will be sufficient to break the force of the temptation. This has been the way of God's people in grappling with this difficulty. Job, before he discourses of this matter, lays down the doctrine of God's omniscience (Job 24:1), Jeremiah the doctrine of his righteousness (Jer 12:1), another prophet that of his holiness (Hab 1:13), the psalmist that of his goodness and peculiar favour to his own people (Psa 73:1), and that is it which Solomon here fastens upon and resolves to abide by, that, though good and evil seem to be dispensed promiscuously, yet God has a particular care of and concern for his own people: The righteous and the wise, and their works, are in the hand of God, under his special protection and guidance; all their affairs are managed by him for their good; all their wise and righteous actions are in his hand, to be recompensed in the other world, though not in this. They seem as if they were given up into the hand of their enemies, but it is not so. Men have no power against them but what is given them from above. The events that affect them do not come to pass by chance, but all according to the will and counsel of God, which will turn that to be for them which seemed to be most against them. Let this make us easy, whatever happens, that all God's saints are in his hand, Deu 33:3; Joh 10:29; Psa 31:15.
II.He lays this down for a rule, that the love and hatred of God are not to be measured and judged of by men's outward condition.
If prosperity were a certain sign of God's love, and affliction of his hatred, then it might justly be an offence to us to see the wicked and godly fare alike. But the matter is not so: No man knows either love or hatred by all that is before him in this world, by those things that are the objects of sense. These we may know by that which is within us; if we love God with all our heart, thereby we may know that he loves us, as we may know likewise that we are under his wrath if we be governed by that carnal mind which is enmity to him. These will be known by that which shall be hereafter, by men's everlasting state; it is certain that men are happy or miserable according as they are under the love or hatred of God, but not according as they are under the smiles or frowns of the world; and therefore if God loves a righteous man (as certainly he does) he is happy, though the world frown upon him; and if he hates a wicked man (as certainly he does) he is miserable, though the world smile upon him. Then the offence of this promiscuous distribution of events has ceased.
III.Having laid down these principles, he acknowledges that all things come alike to all; so it has been formerly, and therefore we are not to think it strange if it be so now, if it be so with us and our families. Some make this, and all that follows to Psa 31:13, to be the perverse reasoning of the atheists against the doctrine of God's providence; but I rather take it to be Solomon's concession, which he might the more freely make when he had fixed those truths which are sufficient to guard against any ill use that may be made of what he grants. Observe here (Ecc 9:2),
1.The great difference that there is between the characters of the righteous and the wicked, which, in several instances, are set the one over-against the other, to show that, though all things come alike to all, yet that does not in the least confound the eternal distinction between moral good and evil, but that remains immutable.
(1.)The righteous are clean, have clean hands and pure hearts; the wicked are unclean, under the dominion of unclean lusts, pure perhaps in their own eyes, but not cleansed from their filthiness, God will certainly put a difference between the clean and the unclean, the precious and the vile, in the other world, though he does not seem to do so in this.
(2.)The righteous sacrifice, that is, they make conscience of worshipping God according to his will, both with inward and outward worship; the wicked sacrifice not, that is, they live in the neglect of God's worship and grudge to part with any thing for his honour. What is the Almighty, that they should serve him?
(3.)The righteous are good, good in God's sight, they do good in the world; the wicked are sinners, violating the laws of God and man, and provoking to both.
(4.)The wicked man swears, has no veneration for the name of God, but profanes it by swearing rashly and falsely; but the righteous man fears an oath, swears not, but is sworn, and then with great reverence; he fears to take an oath, because it is a solemn appeal to God as a witness and judge; he fears, when he has taken a oath, to break it, because God is righteous who takes vengeance.
2.The little difference there is between the conditions of the righteous and the wicked in this world: There is one event to both. Is David rich? So is Nabal. Is Joseph favoured by his prince? So is Haman. Is Ahab killed in a battle? So is Josiah. Are the bad figs carried to Babylon? So are the good, Jer 24:1. There is a vast difference between the original, the design, and the nature, of the same event to the one and to the other; the effects and issues of it are likewise vastly different; the same providence to the one is a savour of life unto life, to the other of death unto death, though, to outward appearance, it is the same.
IV.He owns this to be a very great grievance to those that are wise and good:
"This is an evil, the greatest perplexity, among all things that are done under the sun (Ecc 9:3); nothing has given me more disturbance than this, that there is one event unto all." It hardens atheists, and strengthens the hands of evil-doers; for therefore it is that the hearts of the sons of men are full of evil and fully set in them to do evil, Ecc 8:11. When they see that there is one event to the righteous and the wicked they wickedly infer thence that it is all one to God whether they are righteous or wicked, and therefore they stick at nothing to gratify their lusts.
V.For the further clearing of this great difficulty, as he began this discourse with the doctrine of the happiness of the righteous (whatever they may suffer, they and their works are in the hands of God, and therefore in good hands, they could not be in better), so he concludes with the doctrine of the misery of the wicked; however they may prosper, madness is in their heart while they live, and after that they go to the dead. Envy not the prosperity of evil-doers, for,
1.They are now madmen, and all the delights they seem to be blessed with are but like the pleasant dreams and fancies of a distracted man. They are mad upon their idols (Jer 50:38), are mad against God's people, Act 26:11. When the prodigal repented, it is said, He came to himself (Luk 15:17), which intimates that he had been beside himself before.
2.They will shortly be dead men. They make a mighty noise and bustle while they live, but after awhile, they go to the dead, and there is an end of all their pomp and power; they will then be reckoned with for all their madness and outrage in sin. Though, on this side death, the righteous and the wicked seem alike, on the other side death there will be a vast difference between them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"This is
an evil about all things that are done under the sun: that the same fate awaits
all Therefore the heart of man is full of evil; and madness is in their heart
while they live; and after that, they go to the dead. "Symmachus interprets this in his usual
clearer way, saying, "but even the heart of mankind is filled with
wickedness and impudence like their heart in life". But all of them succumb to death, for who is
able to continually live forever? The
Scripture has the same meaning regarding this.
I said a little earlier, that when both good and bad things happen
equally to everyone, there is no difference between good and bad, for we are
taken from this life by indiscriminate death.
Nonetheless we are filled with wrongdoings and impudence and wickedness,
and after all these trials in life we are suddenly taken by death and
afterwards we cannot consort with the living.
Or indeed it could mean this: since the same difficulties afflict both
the just and the unjust, men are therefore provoked to commit sins. Then after he has tried all things, which are
done in vain, while he is unknowing, he descends to the world of the dead. "For
he who is attached to all living has hope, a live dog is better than a dead
lion."
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Summary
Ecclesiastes 9:3 offers a stark and profound observation from the Preacher, lamenting that despite all human endeavors "under the sun," a singular, inescapable fate awaits everyone: death. This universal mortality is deemed a grievous reality, leading to the conclusion that the human heart is inherently inclined toward wickedness and irrationality, living in a state of "madness" until the inevitable descent into the grave. The verse powerfully encapsulates the book's central theme of hevel (vanity or futility) when life is viewed solely from an earthly perspective, underscoring the limitations of human wisdom and effort apart from an eternal dimension.
Context
Literary Context
This verse serves as a direct continuation and intensification of the Preacher's somber reflections in Ecclesiastes 9:1-2, where he establishes the universal equalizer of death, asserting that both the righteous and the wicked, the clean and the unclean, share the same ultimate destiny. Ecclesiastes 9:3 then amplifies this "one event" by declaring it an "evil" or grievous aspect of life "under the sun," a recurring phrase that defines the Preacher's empirical, earthly perspective throughout the book. It acts as a foundational premise for the subsequent observations about human folly and the transient nature of all earthly endeavors, reinforcing the overarching theme of hevel (vanity, vapor) that permeates the entire book of Ecclesiastes. The verse's despairing tone sets the stage for the Preacher's continued exploration of life's apparent absurdities before ultimately pointing toward the fear of God as the only true path to meaning in Ecclesiastes 12:13-14.
Historical & Cultural Context
The book of Ecclesiastes, traditionally attributed to King Solomon (Koheleth, the Preacher), is a significant piece of Old Testament wisdom literature. Unlike much of the Old Testament, which often emphasizes immediate divine retribution or blessing in this life (as seen in the Deuteronomic covenant), Ecclesiastes grapples with the apparent inequities and ambiguities of life as observed empirically. The phrase "under the sun" (Hebrew: tachat hashamesh) is unique to Ecclesiastes, appearing 29 times, and signifies a viewpoint limited to earthly existence, without explicit reference to divine intervention or an afterlife. This perspective allows the Preacher to explore the human condition honestly, acknowledging the harsh realities of mortality and the seemingly arbitrary nature of earthly outcomes, which challenged conventional wisdom and offered a different lens through which to understand God's complex sovereignty and the limits of human understanding. The Preacher's observations reflect a profound intellectual and spiritual struggle within the ancient Near Eastern wisdom tradition.
Key Themes
Ecclesiastes 9:3 powerfully articulates several core themes of the book. Firstly, Universal Mortality is foregrounded, emphasizing that death is the ultimate equalizer, rendering all earthly distinctions meaningless in its presence. This theme is central to the Preacher's argument about the vanity of human striving. Secondly, the verse highlights Human Depravity and Folly, asserting that "the heart of the sons of men is full of evil, and madness is in their heart while they live." This reflects a biblical understanding of humanity's fallen nature, an inherent inclination towards sin and irrationality, even in the face of certain death. This aligns with the lament of Jeremiah 17:9 regarding the heart's deceitfulness and the universal scope of sin described in Romans 3:23. Finally, the verse contributes to the pervasive theme of Futility "Under the Sun", suggesting that if life's ultimate outcome is merely death, then much of human striving, ambition, and even wisdom appears meaningless from a purely earthly vantage point, prompting the reader to seek meaning beyond the temporal.
Exposition and Analysis
Key Word Analysis
This word signifies something "bad or (as noun) evil (natural or moral); adversity, affliction, bad, calamity, [phrase] displease(-ure), distress..." In Ecclesiastes 9:3, "evil" refers not necessarily to a moral failing on God's part, but to the grievous, calamitous, or distressing reality of universal mortality and the seemingly unjust common fate that befalls all, irrespective of their actions. It highlights the perceived harshness and inherent brokenness of this earthly reality from the Preacher's limited "under the sun" perspective.
Meaning "something met with, i.e. an accident or fortune; something befallen, befalleth, chance, hap(-peneth)." Here, "one event" refers specifically to death, the singular, inescapable occurrence that unites all of humanity. The term emphasizes the commonality, unpredictability, and inevitability of this fate, underscoring the Preacher's observation that no earthly status, virtue, or effort can exempt one from it. It is the ultimate "chance" or "hap" that levels all distinctions.
Meaning "folly." This term describes the irrationality, senselessness, or absurdity of human behavior in the face of certain death. Despite the undeniable reality of their mortality, people often live as if they are immortal, indulging in selfish pursuits, foolish choices, and a general disregard for eternal consequences. The Preacher labels this as "madness" or folly, highlighting the profound disconnect between human actions and their ultimate, inescapable end.
Verse Breakdown
"This [is] an evil among all [things] that are done under the sun, that [there is] one event unto all:"
The Preacher begins by identifying the universal fate of death as a grievous or calamitous aspect of life observed empirically ("under the sun"). The "one event" refers to mortality, which indiscriminately claims all, regardless of their moral standing, earthly achievements, or wisdom. This reality profoundly troubles the Preacher's search for ultimate meaning and justice within the confines of earthly existence, as it seems to negate all human striving.
"yea, also the heart of the sons of men is full of evil, and madness [is] in their heart while they live,"
This clause shifts from the external reality of death to the internal condition of humanity. It asserts that the human heart (Hebrew: lêb or lêbâb), the seat of intellect, will, and emotion, is inherently corrupted ("full of evil," from H7451) and prone to irrationality ("madness," from H1947). This "madness" manifests in how people live their lives: despite the certainty of death, they often ignore their inevitable end, pursuing fleeting pleasures, futile ambitions, or engaging in sinful behaviors as if life were endless or without consequence.
"and after that [they go] to the dead."
This final, stark phrase succinctly states the unavoidable consequence of human life: after living, all people ultimately "go to the dead" (from H4191, mûwth). This emphasizes the finality and universality of death from the "under the sun" perspective. It serves as a stark reminder of the brevity of life and the ultimate, common end of all earthly endeavors, reinforcing the Preacher's initial lament about the vanity of life apart from a transcendent perspective.
Literary Devices
Ecclesiastes 9:3 employs several powerful Literary Devices to convey its somber and profound message. The Repetition of the word "evil" (Hebrew: ra')—first as an external reality ("an evil among all things") and then as an internal condition ("heart... full of evil")—serves to underscore both the perceived injustice of universal mortality and the inherent depravity of humanity. This dual application highlights the pervasive nature of brokenness in the world and in the human heart. The phrase "under the sun" functions as a recurring Metonymy or Symbolism throughout Ecclesiastes, representing a limited, empirical perspective on life, devoid of explicit divine revelation or an eternal horizon. This device is crucial for understanding the Preacher's often pessimistic conclusions, as it sets the boundaries of his philosophical inquiry. The declaration that the heart is "full of evil" can be seen as Hyperbole, emphasizing the pervasive and overwhelming nature of human sinfulness and the depth of humanity's fallen state. Finally, the concept of "madness" in the heart, despite the certainty of death, presents a profound Irony, as humanity often lives irrationally, oblivious to or in denial of the most certain reality of their existence, demonstrating a profound lack of wisdom.
Theological and Thematic Connections
Ecclesiastes 9:3 serves as a profound theological statement on the human condition, echoing biblical truths about the fallen nature of humanity and the pervasive reality of death as a consequence of sin. The Preacher's lament about "one event unto all" underscores the universal impact of the Fall, where death entered the world and became the common destiny for every person, irrespective of their earthly status or moral standing. This verse highlights humanity's inherent "evil" and "madness," not merely as individual failings but as a deep-seated corruption of the heart that leads to irrational living in the face of mortality. While the Preacher's perspective is limited to "under the sun," his observations implicitly point to the need for a reality beyond earthly existence to provide ultimate meaning and hope, foreshadowing the New Testament's revelation of a divine solution to sin and death. The verse thus acts as a poignant description of the human predicament that only a divine intervention can resolve.
Reflection and Application
Ecclesiastes 9:3 confronts us with the inescapable realities of universal mortality and inherent human depravity, challenging us to re-evaluate our lives from an eternal perspective. The Preacher's honest assessment of life "under the sun" compels us to acknowledge the brevity of our days and the futility of pursuits that are solely focused on earthly gain or recognition. This verse serves as a powerful call to humility, reminding us that despite our achievements, social standing, or perceived moral superiority, death is the great equalizer that strips away all earthly distinctions. It also exposes the "madness" of living as if we are immortal, indulging in selfish desires, foolish choices, or a general disregard for eternal consequences. For the believer, this verse should not lead to despair, but to a profound appreciation for God's sovereign grace and the living hope found in Christ, who has conquered death. It urges us to live with intentionality, investing in what truly lasts, and to seek wisdom that transcends the fleeting observations of life "under the sun," anchoring our hope in the unshakeable realities of God's kingdom.
Questions for Reflection
FAQ
What does "under the sun" truly mean in Ecclesiastes?
The phrase "under the sun" is a signature idiom of Ecclesiastes, appearing 29 times, and it defines the scope of the Preacher's observations. It refers to life as experienced empirically on earth, from a purely human vantage point, without explicit reference to divine revelation, supernatural intervention, or the afterlife. When the Preacher speaks of "evil" or "madness" "under the sun," he is describing the perceived futility and inherent brokenness of human existence when viewed solely through an earthly lens. This perspective is crucial for understanding the book's often pessimistic tone, as it highlights the limitations of human wisdom and effort to find ultimate meaning apart from God's revealed truth. It sets the stage for the book's ultimate conclusion that true meaning is found only in fearing God and keeping His commandments, transcending the "under the sun" perspective (Ecclesiastes 12:13).
Does Ecclesiastes 9:3 promote a pessimistic worldview?
When taken in isolation, Ecclesiastes 9:3 certainly presents a stark, even pessimistic, view of life, emphasizing universal mortality and human depravity. However, within the broader context of Ecclesiastes, the Preacher's candid observations are not meant to lead to ultimate despair but to expose the vanity (hevel) of life lived solely for earthly pursuits. By highlighting the futility of striving "under the sun," the book implicitly points the reader beyond this limited perspective, urging them to find true meaning and joy in God himself, as hinted at in the concluding chapters (e.g., Ecclesiastes 12:13-14). The "pessimism" serves as a literary device to strip away false hopes and direct the reader toward a transcendent hope, demonstrating that without God, life truly is meaningless.
Christ-Centered Fulfillment
Ecclesiastes 9:3, with its stark declaration of universal mortality and inherent human "madness" "under the sun," sets the stage for the profound necessity of Christ. The Preacher's lament about "one event unto all"—death—is fully confronted and conquered in the person of Jesus Christ. While humanity's heart is "full of evil" and "madness," Christ, the sinless Lamb of God who takes away the sin of the world, bore the full weight of that evil on the cross, offering himself as the ultimate sacrifice for sin (2 Corinthians 5:21). The "madness" of living oblivious to death's certainty is overcome by Christ's glorious resurrection, which provides the definitive answer to the Preacher's existential questions. Through His victory over the grave, Jesus offers not merely a fleeting purpose "under the sun," but eternal life and a living hope that transcends death's finality (1 Peter 1:3-4). In Christ, the "evil" of universal mortality is transformed into a pathway to glory, and the "madness" of a life without ultimate meaning is replaced by the profound wisdom of knowing God and living for His eternal purposes (Philippians 3:8). He is the ultimate fulfillment, providing meaning, hope, and victory over the very realities that troubled the Preacher.