Ecclesiastes 9:3
Verse
Context
Death Comes to Good and Bad
2It 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.3This is an evil in everything that is done under the sun: There is one fate for everyone. Furthermore, the hearts of men are full of evil and madness while they are alive, and afterward they join the dead.
Sermons
Chuck Smith
Aaron Hills
W.J. Erdman
Charles Finney
Peter Hammond
George WhitefieldSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"This is an evil in all that is done under the sun, that one event happeneth to all: and also the heart of the children of men is full of evil; and madness possesseth their heart during their life, and after it they go to the dead." As זה, Ecc 9:1, points to the asher following, in which it unfolds itself, so here to the ki following. We do not translate: This is the worst thing (Jerome: hoc est pessimum), which, after Jos 14:15; Jdg 6:15; Sol 1:8, would have required the words בכל הרע - the author does not designate the equality of fate as the greatest evil, but as an evil mixed with all earthly events. It is an evil in itself, as being a contradiction to the moral order of the world; and it is such also on account of its demoralizing influences. The author here repeats what he had already, Ecc 8:11, said in a more special reference, that because evil is not in this world visibly punished, men become confident and bold in sinning. Vegam (referable to the whole clause, at the beginning of which it is placed) stands beside zeh ra', connecting with that which is evil in itself its evil influences. מלא might be an adj., for this (only once, Jer 6:11), like the verb, is connected with the accus., e.. Deu 33:23. But, since not a statement but a factum had to be uttered, it is finite, as at Ecc 8:11. Thus Jerome, after Symm.: sed et cor filiorum hominum repletur malitia et procacitate juxta cor eorum in vita sua. Keeping out of view the false sed, this translation corresponds to the accenting which gives the conjunctive Kadma to רע. But without doubt an independent substantival clause begins with והו: and madness is in their heart (vid., Ecc 1:17) their life long; for, without taking heed to God's will and to what is pleasing to God, or seeking after instruction, they think only of the satisfaction of their inclinations and lusts. "And after that they go to the dead" - they who had so given themselves up to evil, and revelled in fleshly lusts with security, go the way of all flesh, as do the righteous, and the wise, and just, because they know that they go beyond all restraining bounds. Most modern interpreters (Hitz., Ew., etc.) render aharav, after Jer 51:46, adverbially, with the suffix understood neut.: afterwards (Jerome, post haec). but at Ecc 3:22; Ecc 6:12; Ecc 7:14, the suffix refers to man: after him, him who liveth here = after he has laid down his life. Why should it not be thus understood also here? It is true בּחיּ precedes it; but in the reverse say, sing. and plur. also interchange in Ecc 9:1; cf. Ecc 3:12. Rightly the Targ., as with Kleinert and others, we also explain: after their (his) lifetime. A man's life finally falls into the past, it lies behind him, and he goes forth to the dead; and along with self-consciousness, all the pleasures and joy of life at the same time come to an end.
Jamieson-Fausset-Brown Bible Commentary
Translate, "There is an evil above all (evils) that are done," &c., namely, that not only "there is one event to all," but "also the heart of the sons of men" makes this fact a reason for "madly" persisting in "evil while they live, and after that," &c., sin is "madness." the dead-- (Pro 2:18; Pro 9:18).
John Gill Bible Commentary
This is an evil among all things that are done under the sun, that there is one event unto all,.... A very great evil, a very sore one, the worst of evils. Not an evil, as the providence of God is concerned with it, who does no evil; nor is there any unrighteousness in him; he is righteous in all his ways: but this is an evil, and distressing thing, to the minds of good men; see Psa 73:2; and is what bad men make an ill use of, to harden themselves in sin, and to despise religion as an unprofitable thing, Job 21:14; yea, also the heart of the sons of men is full of evil: they are naturally full of evil, of all unrighteousness and wickedness, what comes out of them show it; and because the same things happen to good and bad men, and the wicked pass with impunity, and are outwardly happy as others, or more so, their hearts are fully set in them to do evil, Ecc 8:11; and madness is in their heart while they live; or "madnesses" (x): every sin is madness; for who but a madman would stretch out his hand against God, and strengthen himself against the Almighty, and run upon him? who but a madman would rush into sin in the manner he does, and expose himself to dangers and death, even eternal death? Wicked men are mad upon their lusts, and mad against the saints, and all that is good; this insanity is in their hearts, and shows itself in their lives, and continues with them as long as they live, unless called by grace; and after that they go to the dead; after all the madness of their lives, they die and go into the state of the dead, and are among which refers not so much to the interment of bodies in the grave, as the company with which their separate spirits are; they go not to the righteous dead, but to the wicked; see Pro 2:18; so Alshech; they go to the dead; not to the righteous, who, in their death, or when dead are called living, but, as Jarchi observes, at their end they go down to hell. The Targum is, "after the end of a man, it is reserved for him that he be corrected with the dead, according to the judgment (or desert) of sins.'' (x) "insaniae", Montanus, Mercerus, Drusius, Amama, Gejerus, Rambachius; "omnis insania", Junius & Tremellius.
Tyndale Open Study Notes
9:3 When punishments, including death, are delayed, people continue their own mad course, perhaps intensifying their sin and foolishness.
Ecclesiastes 9:3
Death Comes to Good and Bad
2It 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.3This is an evil in everything that is done under the sun: There is one fate for everyone. Furthermore, the hearts of men are full of evil and madness while they are alive, and afterward they join the dead.
- Scripture
- Sermons
- Commentary
Death Comes to All
By Chuck Smith85425:04DeathJOS 3:5NEH 8:8ECC 2:1ECC 9:3MAT 16:24JHN 15:81CO 10:31In this sermon, Pastor Chuck Smith discusses the inevitability of death and the importance of wisdom in life. He emphasizes that no matter how well or evilly we live, death is a common event for all. Solomon's philosophy of "eat, drink, and be merry" is contrasted with the teachings of Jesus, who calls us to deny ourselves and follow Him. Pastor Chuck shares the story of a wise man who saved a city but was forgotten, highlighting the value of wisdom even when it is despised. Ultimately, he encourages listeners to live for the glory of God rather than seeking personal pleasures.
Moral Insanity
By Aaron Hills0GEN 6:5PRO 1:7ECC 9:3ISA 1:6MRK 5:15LUK 15:17ROM 6:231TH 5:23HEB 3:15REV 3:17Aaron Hills preaches about the wickedness and moral insanity of the human heart as described in the Bible. He emphasizes how sinners are full of evil and behave as if morally insane, neglecting eternal treasures for temporary pleasures, harming their loved ones, and treating reality as fiction while embracing lies. Hills points out that sinners disregard their spiritual possessions, attempt impossibilities, and reject counsel, ultimately leading to their impending doom. Despite this moral madness, Jesus has the power to cure completely and restore sanity through conversion and sanctification.
The Prudence and the Conclusion. 8:1-15
By W.J. Erdman0ECC 8:14ECC 9:3In this sermon by the Preacher, he reflects on the futility of human life and the inevitability of death, noting that neither foresight nor wickedness can save anyone from the grave. He contemplates the perplexing contradiction between the fate of the righteous and the wicked, expressing his confusion and despair at the unfairness of life's outcomes. Ultimately, he concludes that the best one can do in the face of life's uncertainties is to find joy in the simple pleasures granted by God, such as eating, drinking, and being merry.
Moral Insanity
By Charles Finney0Moral InsanityRebellion Against GodGEN 6:5PRO 14:12ECC 9:3MAT 6:19ROM 8:7Charles Finney delivers a powerful sermon titled 'Moral Insanity,' emphasizing that the unconverted heart is inherently evil and mad, leading individuals to act against their own best interests. He explains that moral insanity is a deliberate choice to reject God's truth and pursue sin, despite knowing better, which results in a state of rebellion against divine authority. Finney illustrates this madness through various examples, showing how sinners prioritize temporal pleasures over eternal truths, ultimately leading to their own destruction. He warns that this moral insanity is a grave condition that can only be remedied through genuine conversion to God, restoring the will to align with reason and conscience. The sermon concludes with a call to recognize the seriousness of moral insanity and the importance of not quenching the Spirit's work in our lives.
The Heart Is Deceitful and Desperately Wicked
By Peter Hammond0PRO 28:26ECC 9:3ISA 1:18JER 17:5MRK 7:21MRK 10:18ROM 8:37TIT 2:11JAS 4:71JN 1:8Peter Hammond preaches about the dangers of trusting in man and the deceitfulness of the human heart, emphasizing the need to trust in the Lord for true blessings and security. He highlights the wickedness that resides in the hearts of men, as described in the Bible, and warns against the lies of the age that promote self-righteousness and false beliefs. The sermon also touches on the importance of acknowledging our faults, the possibility of transformation through God's grace, and the victories that can be achieved against all odds with God on our side.
The Care of the Soul Urged as the One Thing Needful. (Luke 10:42
By George Whitefield0PSA 49:1ECC 9:3JER 23:20MAT 16:26LUK 10:422CO 6:2HEB 3:7George Whitefield preaches about the importance of the soul's care, emphasizing the need to prioritize spiritual matters over worldly concerns. He uses the story of Mary and Martha to illustrate the significance of choosing the 'one thing needful,' which is the care of the soul. Whitefield urges the congregation to reflect on their own commitment to this essential task, warning against the dangers of neglecting the salvation of their souls. He passionately appeals to the unconcerned, the hesitant, and the devoted believers, encouraging them to seek divine grace and diligently pursue the 'one thing needful' for their eternal well-being.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"This is an evil in all that is done under the sun, that one event happeneth to all: and also the heart of the children of men is full of evil; and madness possesseth their heart during their life, and after it they go to the dead." As זה, Ecc 9:1, points to the asher following, in which it unfolds itself, so here to the ki following. We do not translate: This is the worst thing (Jerome: hoc est pessimum), which, after Jos 14:15; Jdg 6:15; Sol 1:8, would have required the words בכל הרע - the author does not designate the equality of fate as the greatest evil, but as an evil mixed with all earthly events. It is an evil in itself, as being a contradiction to the moral order of the world; and it is such also on account of its demoralizing influences. The author here repeats what he had already, Ecc 8:11, said in a more special reference, that because evil is not in this world visibly punished, men become confident and bold in sinning. Vegam (referable to the whole clause, at the beginning of which it is placed) stands beside zeh ra', connecting with that which is evil in itself its evil influences. מלא might be an adj., for this (only once, Jer 6:11), like the verb, is connected with the accus., e.. Deu 33:23. But, since not a statement but a factum had to be uttered, it is finite, as at Ecc 8:11. Thus Jerome, after Symm.: sed et cor filiorum hominum repletur malitia et procacitate juxta cor eorum in vita sua. Keeping out of view the false sed, this translation corresponds to the accenting which gives the conjunctive Kadma to רע. But without doubt an independent substantival clause begins with והו: and madness is in their heart (vid., Ecc 1:17) their life long; for, without taking heed to God's will and to what is pleasing to God, or seeking after instruction, they think only of the satisfaction of their inclinations and lusts. "And after that they go to the dead" - they who had so given themselves up to evil, and revelled in fleshly lusts with security, go the way of all flesh, as do the righteous, and the wise, and just, because they know that they go beyond all restraining bounds. Most modern interpreters (Hitz., Ew., etc.) render aharav, after Jer 51:46, adverbially, with the suffix understood neut.: afterwards (Jerome, post haec). but at Ecc 3:22; Ecc 6:12; Ecc 7:14, the suffix refers to man: after him, him who liveth here = after he has laid down his life. Why should it not be thus understood also here? It is true בּחיּ precedes it; but in the reverse say, sing. and plur. also interchange in Ecc 9:1; cf. Ecc 3:12. Rightly the Targ., as with Kleinert and others, we also explain: after their (his) lifetime. A man's life finally falls into the past, it lies behind him, and he goes forth to the dead; and along with self-consciousness, all the pleasures and joy of life at the same time come to an end.
Jamieson-Fausset-Brown Bible Commentary
Translate, "There is an evil above all (evils) that are done," &c., namely, that not only "there is one event to all," but "also the heart of the sons of men" makes this fact a reason for "madly" persisting in "evil while they live, and after that," &c., sin is "madness." the dead-- (Pro 2:18; Pro 9:18).
John Gill Bible Commentary
This is an evil among all things that are done under the sun, that there is one event unto all,.... A very great evil, a very sore one, the worst of evils. Not an evil, as the providence of God is concerned with it, who does no evil; nor is there any unrighteousness in him; he is righteous in all his ways: but this is an evil, and distressing thing, to the minds of good men; see Psa 73:2; and is what bad men make an ill use of, to harden themselves in sin, and to despise religion as an unprofitable thing, Job 21:14; yea, also the heart of the sons of men is full of evil: they are naturally full of evil, of all unrighteousness and wickedness, what comes out of them show it; and because the same things happen to good and bad men, and the wicked pass with impunity, and are outwardly happy as others, or more so, their hearts are fully set in them to do evil, Ecc 8:11; and madness is in their heart while they live; or "madnesses" (x): every sin is madness; for who but a madman would stretch out his hand against God, and strengthen himself against the Almighty, and run upon him? who but a madman would rush into sin in the manner he does, and expose himself to dangers and death, even eternal death? Wicked men are mad upon their lusts, and mad against the saints, and all that is good; this insanity is in their hearts, and shows itself in their lives, and continues with them as long as they live, unless called by grace; and after that they go to the dead; after all the madness of their lives, they die and go into the state of the dead, and are among which refers not so much to the interment of bodies in the grave, as the company with which their separate spirits are; they go not to the righteous dead, but to the wicked; see Pro 2:18; so Alshech; they go to the dead; not to the righteous, who, in their death, or when dead are called living, but, as Jarchi observes, at their end they go down to hell. The Targum is, "after the end of a man, it is reserved for him that he be corrected with the dead, according to the judgment (or desert) of sins.'' (x) "insaniae", Montanus, Mercerus, Drusius, Amama, Gejerus, Rambachius; "omnis insania", Junius & Tremellius.
Tyndale Open Study Notes
9:3 When punishments, including death, are delayed, people continue their own mad course, perhaps intensifying their sin and foolishness.