Ecclesiastes 9 3

Ecclesiastes 9:3 kjv

This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.

Ecclesiastes 9:3 nkjv

This is an evil in all that is done under the sun: that one thing happens to all. Truly the hearts of the sons of men are full of evil; madness is in their hearts while they live, and after that they go to the dead.

Ecclesiastes 9:3 niv

This is the evil in everything that happens under the sun: The same destiny overtakes all. The hearts of people, moreover, are full of evil and there is madness in their hearts while they live, and afterward they join the dead.

Ecclesiastes 9:3 esv

This is an evil in all that is done under the sun, that the same event happens to all. Also, the hearts of the children of man are full of evil, and madness is in their hearts while they live, and after that they go to the dead.

Ecclesiastes 9:3 nlt

It seems so wrong that everyone under the sun suffers the same fate. Already twisted by evil, people choose their own mad course, for they have no hope. There is nothing ahead but death anyway.

Ecclesiastes 9 verses

Ecclesiastes 9 3 Meaning

Ecclesiastes 9:3 describes a profound, bleak reality from an "under the sun" perspective: a universal, inescapable destiny of death that awaits all humanity, regardless of their actions in life. This shared fate reveals the inherent evil and pervasive madness within the human heart during their lifetime, continuing until they eventually join the dead. It underscores the pervasive sinfulness of humanity and the ultimate physical end of all.

Ecclesiastes 9 3 Context

Ecclesiastes 9:3 appears within a section (9:1-6) where Qoheleth, the Preacher, laments the seemingly arbitrary nature of life and death. He begins by noting that while the righteous and the wise are in God's hand, no one knows what awaits them. From his limited perspective "under the sun"—observing only life as it appears on earth without full revelation of the afterlife or divine justice—he concludes that everyone, good or evil, clean or unclean, sacrifices or does not, righteous or sinner, ultimately faces the same event: death. Verse 3 directly follows this observation, expressing the resulting despair and cynicism. If everyone faces the same end, it highlights the deeply embedded evil and irrationality within the human heart during their brief life, given the inescapable common destination of death. This human condition, without a divine intervention, leads to futility and madness until the inevitable demise. The verse encapsulates a core problem of existence from the "under the sun" perspective, setting the stage for Qoheleth's eventual, albeit challenging, call to "fear God and keep his commandments" (Eccl 12:13).

Ecclesiastes 9 3 Word analysis

• This is an evil: (Hebrew: זֶה רָעָה - zeh ra'ah). Ra'ah here signifies not merely a misfortune or natural evil, but also moral distress, affliction, or a grave deficiency in the order of things, a profound problem or source of suffering. It highlights a grievous flaw in the perceived cosmic order, a lamentable condition.
• in all that is done under the sun: (Hebrew: בְּכֹל אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ - bekhol asher na'asah tachat ha-shemesh). "Under the sun" is Qoheleth’s signature phrase, appearing 29 times in Ecclesiastes. It delineates the sphere of his observation: earthly, mortal existence, devoid of direct divine intervention or explicit knowledge of the afterlife. It describes reality purely from a human, empirical, limited perspective.
• that there is one event to all: (Hebrew: כִּי מִקְרֶה אֶחָד לַכֹּל - ki miqreh echad lakol).
  • Miqreh: means 'occurrence', 'incident', or 'fate'. It carries a sense of something that "happens" or "befalls" without apparent distinction or justice in the earthly realm.
  • Echad lakol: 'one to all', emphasizing the universality. The "one event" specifically refers to death, which levels all distinctions of righteousness or wickedness as observed in this life (Eccl 9:2). This observation challenges the conventional wisdom (e.g., from Proverbs) that righteous living always leads to visible blessing in this life, and wickedness to immediate visible judgment.
• Yea, also the heart: (Hebrew: וְגַם לֵב בְּנֵי הָאָדָם - vegam lev benei ha-adam).
  • Lev: The Hebrew concept of the 'heart' is comprehensive, referring to the entire inner person—intellect, emotion, will, moral character, and even conscience. It is the core of one's being and the source of action.
  • Benei ha-adam: 'Sons of men' or humanity, reinforcing the universal nature of this observation across all people.
• of the sons of men is full of evil: (Hebrew: מָלֵא רָע הוּא - male ra hu). Male (full) implies abundance and pervasiveness. This ra (evil) denotes moral corruption, wickedness, depravity. The observation of the same fate for all leads Qoheleth to conclude that the fundamental problem lies in humanity itself—a deep-seated, inherent corruption.
• and madness: (Hebrew: וְהוֹלֵלוּת - veholelut). This term signifies 'folly', 'insanity', or 'madness'. It refers to an irrational, perverse, and self-destructive way of living, a moral insanity that ignores ultimate consequences and values temporary, fleeting pleasures above enduring wisdom or God's judgment. It suggests an irrationality born of a rebellious and depraved will.
• is in their heart while they live: (Hebrew: בִּלְבָבָם בְּחַיֵּיהֶם - bilvavam bechayeihem). This madness and evil are not fleeting but ingrained in their inner being throughout their earthly existence. It is the defining characteristic of humanity from this "under the sun" viewpoint.
• and after that they go to the dead: (Hebrew: וְאַחֲרָיו אֶל הַמֵּתִים - ve'acharav el hametim). This reinforces the universality and finality of death in this context. "Go to the dead" indicates entering Sheol, the common grave, the undifferentiated realm of departed spirits as understood in Old Testament times. This underscores the lack of perceived distinction or purpose after life, a concept profoundly altered by the full revelation of resurrection in the New Testament. This ending thought reinforces the vanity and seemingly absurd cycle of human life under the sun.

Words-group analysis:

• "This is an evil in all that is done under the sun: that there is one event to all": This phrase articulates Qoheleth's central complaint about existence. The 'evil' is the perceived injustice and futility, where moral distinctions don't lead to different outcomes on earth, particularly in facing death. This challenges popular belief that virtue always guarantees earthly prosperity or protection from common afflictions, acting as a polemic against overly simplistic views of divine retribution in this life.
• "Yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live": This part of the verse shifts focus from external circumstances (the common fate) to the internal state of humanity. Qoheleth attributes the prevailing vanity and chaotic behavior "under the sun" to an inherent, pervasive moral corruption within the human heart. This echoes biblical truths about human depravity (e.g., Gen 6:5, Jer 17:9) and serves as an important diagnosis of humanity's condition before God, independent of specific actions. The 'madness' here signifies a spiritual delusion, an irrational pursuit of worldly vanities when facing the certainty of death.
• "and after that they go to the dead": This concluding phrase emphasizes the stark and certain end of all human pursuits and depravity within this "under the sun" existence. It points to the ultimate leveling agent: death. For Qoheleth, this provides the framework for why earthly efforts can seem meaningless; they all culminate in this universal destination, where, from his perspective, no distinctions matter.

Ecclesiastes 9 3 Bonus section

The seemingly fatalistic view of Ecclesiastes 9:3 serves as a foundational tension in the book. It poses the problem of apparent injustice and the inherent fallenness of humanity in the absence of a clear eschatological hope within an "under the sun" framework. This limitation in perspective (not explicitly referencing a final judgment or resurrection with rewards/punishments, as would be clearer in the New Testament) means Qoheleth’s analysis ends with a sober, albeit unsettling, conclusion about human existence.

This verse starkly contrasts with later biblical revelation. While the New Testament confirms humanity's depraved heart (e.g., Rom 3:23, Jer 17:9), it offers a hope that transforms the meaning of death. Death for believers is not merely going "to the dead" as a final end, but a passage to God's presence, thanks to Christ's victory over death and the promise of resurrection (Phil 1:21, 1 Cor 15:54-57). The "madness" and "evil" in the human heart are addressed by regeneration through the Holy Spirit and sanctification, offering freedom from sin's dominion (Rom 6:6, Eph 4:22-24). Thus, Ecclesiastes 9:3 beautifully highlights the inadequacy of life's pursuits apart from God's full redemptive plan revealed in the person and work of Jesus Christ.

Ecclesiastes 9 3 Commentary

Ecclesiastes 9:3 is a pivotal verse encapsulating Qoheleth's stark "under the sun" perspective on life, human nature, and mortality. The Preacher views the universal and indiscriminate nature of death as a fundamental "evil" – a frustrating and seemingly unjust aspect of earthly existence that negates efforts at righteousness in this life, at least from an observed outcome perspective.

This shared fate for all (the "one event") directly informs Qoheleth's understanding of the human heart. If all end the same way, then what drives human action during life? He concludes that humanity is driven by intrinsic "evil" and "madness." The "evil" here is not just specific wicked deeds but a deep, pervasive moral corruption and perversity of being. The "madness" (or folly) suggests a spiritual insanity—a state of being utterly deluded and irrational in how life is lived, considering the ultimate destination of death. This refers to humans relentlessly pursuing temporal, vain ambitions (wealth, pleasure, recognition) without regard for eternal reality or God's ultimate judgment, often resorting to wicked means, because, "after that, they go to the dead" and, from their earthly perspective, no longer perceive any consequences.

This verse presents a profound theological problem that the book grapples with: if God is just, why does He allow the same fate for righteous and wicked alike in this life? Why does human evil and madness persist unhindered until death? The Preacher articulates a condition of profound despair and human brokenness, recognizing that the human heart is incurably sick with moral corruption that manifests in irrational choices. This diagnostic observation points to the foundational issue of human sin, echoing the Fall and subsequent human depravity (Rom 3:10-12, Gen 6:5). Without the later revelation of judgment beyond death (Eccl 12:14) and, crucially, the New Testament's answer in Christ's atonement and resurrection (Rom 5:12-19, 1 Cor 15), this verse presents life as a fundamentally tragic cycle leading to an undifferentiated end.

This challenges human arrogance and self-sufficiency, highlighting that humanity, left to its own devices "under the sun," gravitates towards foolishness and corruption until swallowed by death. It implicitly emphasizes the critical need for divine intervention, as neither human wisdom nor human righteousness, in themselves, can ultimately change this outcome from a merely earthly vantage point.