Exegetical and Hermeneutical Commentary of Ecclesiastes 9:3
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.
3. This is an evil among all things ] The pessimism of the thinker returns once more upon him, and he falls into the strain which we have heard before in chs. Ecc 2:14-16, Ecc 3:19, Ecc 5:15, Ecc 6:12. The great leveller comes and sweeps away all distinctions, and there is no assured hope of immortality. Life is “evil” even while it lasts, and death is the same for all, when the curtain drops on the great drama.
madness is in their heart while they live ] The “madness” is that of chs. Ecc 1:17, Ecc 2:12. All man’s life, in its vain strivings, its fond hopes, its wild desires, seems to the pessimist but as the “ delirantium somnia.” The English version seems to imply that the writer laid stress on the fact that the evildoers did not continue in existence to bear the penalty they deserved, but rested in the grave like others;
“After life’s fitful fever they sleep well,”
but it is rather the Epicurean thought of death as the common lot, and the sigh with which it is uttered is, as it were, the unconscious protest of the philosophising Hebrew against the outcome of his philosophy. In what he heard of as a “short life and merry” he finds an insanity that ends in nothingness.
Fuente: The Cambridge Bible for Schools and Colleges
Compare Ecc 8:11. The seeming indiscriminateness of the course of events tends to encourage evil-disposed men in their folly.
Fuente: Albert Barnes’ Notes on the Bible
Ecc 9:3
The heart of the sons of men is full of evil.
Scriptural statement of the doctrines of human corruption, and of the renewal of the heart to holiness
I. Mans natural corruption.
1. One prevailing misconception on the subject of human corruption respects the seat of the disorder. What is the daily language of numbers? Our lives, it is true, are not exempt from blame. We are guilty of many indiscretions. But our heart is good. In opposition to this language, the text asserts that the origin of all the evil is within. The heart of the sons of men is full of evil. Not the streams alone are filthy and defiled; but the fountain is polluted (Gen 8:21; Jer 7:24; Jer 17:9; Jam 4:1; Mat 12:34; Mat 15:19).
2. Another ground of misconception on the subject of human corruption respects the degree and extent of the disorder. The text says that this corruption is not only radical but total. Generosity, gratitude, fidelity, and the exercise of many other pleasing qualities between man and man; the spontaneous applause of virtue; the decided condemnation of immorality may all exist, without any tendency in man to what is truly good (Isa 1:5-6; Rom 7:18; Rom 8:7; Gen 6:5).
3. The declaration in the text is also absolute. No exception is stated or implied on account of any difference of outward dispensation under which mankind may be placed. The Gospel uniformly proceeds on the supposition that man is born in sin; that his corruption is not accidental, but innate; not acquired, but hereditary. That which is born of the flesh is flesh.
II. The renewal of the heart to holiness. If, as the Scriptures teach, without holiness no man shall see the Lord, then every text which points out the nature and extent of human corruption, points out by implication the nature and extent of that moral change which man must undergo.
1. Let us thankfully receive the information vouchsafed.
2. Let us also profitably use the information vouchsafed.
While the text sets before us the picture of mankind in general, let us remember that it sets before us our picture in particular. Let us seek to acquire a deep, an experimental conviction of the truth. Let our experience of the inveteracy of the malady lead us earnestly to seek for help from Him who alone can heal our disordered souls. (E. Cooper.)
The unconverted world
I. Their guilt. The heart–full of evil (Mar 7:21). It applies to all. The most peaceable man alive has often probably committed murder in his heart. The man of purity and chastity may often, in the heart, have been guilty of adultery. Passions, vile and loathsome as the pit from which they spring, only wait their opportunity. Is the man provoked? He is enraged. Is he admired? He is proud and puffed up. Does God afflict him? He is rebellious. Does God cross him? He is discontented and impatient.
II. Their madness.
1. It is a well-known symptom of natural madness that the poor creature who is thus afflicted is apt to entertain most extravagant notions of his own greatness and importance. Whilst the chains are on his hands, whilst he is confined within the narrow limits of his gloomy cell, he often struts about, and thinks himself a king. Is this acknowledged to be madness? and is there none, then, in the conduct of those men Who, being spiritually wretched, and miserable, and poor, and blind, and naked, are saying of themselves, I am rich and increased with goods, and I have need of nothing?
2. Men who are mad, in the ordinary sense of the expression, are, for the most part, utterly insensible of danger, and incapable of fleeing from it. They walk on unconcerned, where men possessed of reason and of foresight would be shifting for their safety. Are those men, then, to be set down for sober who show an equal unconcern when the danger is eternal?
3. But mark another painful symptom of the man who labours under a natural derangement, he knows not his best friend. Those whom, were he in his senses, he would hasten to embrace, he looks on with a cold, unfeeling eye. Nay, perhaps he turns away from them, he counts them enemies. It is also the worst symptom of that spiritual derangement with which the men of this world are afflicted. They also know not their best Friend. They turn away from Him who speaketh to them from heaven.
III. Their miserable end. After that, they go to the dead. After what? After all the evil and the madness of their earthly course–after having wasted all their years in worldliness and folly–then, they go to the dead. Their souls are gathered to the place where all who lived and died like them are gone before. And what place? Can we doubt that hell is meant? Where else do they go who forget God? What other wages hath sin, the worldly mans master, to bestow upon its servants? (A. Robertson, M. A.)
Madness is in their heart while they live.—
Moral madness
There is a worse madness than mental. Many men intellectually sane are moral maniacs. Wherein does the madness of the unregenerate appear?
I. In practically ignoring the greatest being.
II. In ignoring the greatest interests.
III. In ignoring the greatest dignities. The dignity of a pure character, moral conquests, and self-sacrificing deeds. These they never recognize. (Homiliest.)
Moral insanity
This affirmation is not made of one or two men, nor of some men merely; but of the sons of men, as if of them all.
1. The insanity spoken of in the text is moral, that of the heart. By the heart here is meant the will–the voluntary power.
2. Who are the morally insane? Those who, not being intellectually insane, yet act as if they were. The conduct of impenitent men is the perfection of irrationality. You see this in the ends to which they devote themselves, and in the means which they employ to secure them. An end madly chosen–sought by means madly devised; this is the life-history of the masses who reject God.
3. This moral insanity is a state of unmingled wickedness.
(1) It is voluntary–not from the loss but from the abuse of reason.
(2) It is often deliberate.
(3) It is a total rejection of both Gods law and Gospel.
The law he will not obey; the Gospel of pardon he will not accept. He seems determined to brave the Omnipotence of Jehovah. Is he not mad upon his idols? Is it saying too much when the Bible affirms–Madness is in their heart while they live? Remarks:–
1. Sinners strangely accuse saints of being mad and crazy. Yet those very sinners admit the Bible to be true, and admit those things which Christians believe as true to be really so.
2. If intellectual insanity be a shocking fact, how much more so is moral? Suppose the case of a Webster. His brain becomes softened; he is an idler I There is not a man in all the land but would feel solemn. What! Daniel Webster–that great man, an idiot I How have the mighty fallen! What a horrible slight! But how much more horrible to see him become a moral idiot–to see a selfish heart run riot with the clear decisions of his gigantic intellect–to see his moral principles fading away before the demands of selfish ambition–to see such a man become a drunkard, a debauchee, a loafer. Intellectual idiocy is not to be named in the comparison!
3. Although some sinners may be externally fair, and may seem to be amiable in temper and character, yet every real sinner is actually insane. Eternity so vast, and its issues so dreadful, yet this sinner drives furiously to hell as if he were on the high-road to heaven! And all this only because he is infatuated with the pleasures of sin for a season. (C. G. Finney, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. The heart of the sons of men is full of evil] No wonder then that the curse of God should be frequent in the earth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
An evil; a great trouble and temptation to a considerate and good man.
The heart of the sons of men, of wicked men, such as the generality of mankind are,
is full of evil; either,
1. Of grief upon this occasion. Or rather,
2. Of wickedness, as appears from the next clause, and by comparing this place with Ecc 8:11.
Madness is in their heart; upon this account they go on madly and desperately in evil courses, without any fear of an after-reckoning.
After that the go to the dead; after all their mad and wicked pranks in the whole course of their life, they die in the same manner as the best men do. So hitherto there is no difference. For Solomon here forbears the consideration of the future life. Only he seems to intimate, that as the madness, so the happiness of the wicked is ended by death, which is more fully expressed in the following words.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Translate, “There is anevil above all (evils) that are done,” c., namely, that not only”there is one event to all,” but “also the heart ofthe 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 2:18Pro 9:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ps 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, Ec 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 Pr 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.
Fuente: John Gill’s Exposition of the Entire Bible
“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 , 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; Son 1:8, would have required the words – 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. 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 . But without doubt an independent substantival clause begins with : 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 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
DIVINE PATIENCE MISINTERPRETED
Verse 3 suggests that the fact of all things alike, to all under the sun, is interpreted’ by the “wicked”, as justifying indulgence in the evil and madness that fills their heart while they live, after which they go to the dead. The present and future state of the wicked dead is not dealt with here, but is indicated in Isa 66:24; Dan 12:2; Mat 13:41-42; Mat 25:41; Mar 9:43-48; Luk 16:22-24; Rev 21:8. There is also an indication in Pro 11:7; Pro 14:32 that Solomon understood that death was accompanied by an awareness of loss to the wicked and gain to the righteous. .
Fuente: Garner-Howes Baptist Commentary
(3) We have again the sentiments expressed in Ecc. 2:14-16; Ecc. 3:19; Ecc. 5:15; Ecc. 6:12.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. An evil among all That is, the greatest, saddest “evil.”
Also Better, though. Even the worst most furious sinner, comes to simply the same event as the good man. “There are no bands in their death.” And after that, should be, get after it. It might satisfy one’s ideas of justice if there were some marked and reliable difference between the good and the bad; but none can be seen.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘This is an evil in all that is done under the sun, that there is one event to all. Yes 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.’
‘The sons of men’ appear to be a new class first introduced in Ecc 8:11 (but see Ecc 1:13; Ecc 3:18). They are clearly seen as sinful. Probably then the idea is of ‘those who by their behaviour show themselves to be but men’, in contrast with the righteous and the wise. But the point is that the same thing happens to all, even to these ‘sons of men’ who are full of evil, and in whose heart there is madness while they live, after which they go to the dead (madness is paralleled with folly. It possibly means wild behaviour). This he sees as an evil. It seems to thrust man back into futility.
Fuente: Commentary Series on the Bible by Peter Pett
Ecc 9:3. This is an evil among all things This is an evil in all that happeneth under the sun, that the fate of all is alike; and also that the hearts of the sons of men are full of evil. Nay, they love that while they live which hath nothing but a fair appearance, and after that they go to the dead. They love vanities; they set their heart upon that which appears to them to be love-worthy; and as they walk, according to David’s phrase, Psa 39:6 in a vain show, they may be said to love that show, that appearance, that shadow of beauty, which strikes them as much as if it had the greatest solidity in it. See Desvoeux, p. 390. We have from Ecc 9:15 of the preceding chapter, to the present verse, the second instance, (see on chap. 8: Ecc 9:14.) which is that of the unjust preference generally given to this life, or rather, to the condition of those who enjoy it, above the condition of the dead. The injustice of that preference has been already proved, chap. Ecc 6:3-6. But the sacred orator here resumes the same subject, particularly to shew that our mistake on this point is not owing so much to our proceeding upon wrong principles, as to our not minding the certainty of a future state. To this effect he relates the two principal reasons which may be alleged in support of that preference, and allows both to be true in fact. In the mean time, he takes notice that in this very life which we are so fond of, we are at a loss how to place our affections; and we are so because we stop at what passes within our observation in this world, and go no farther. A strong confirmation of the main argument; and a strong presumption that we were not originally made for this world only! However, as this last observation is placed between the two reasons assigned for the preference given to life, the thread of the reasoning is thereby made more difficult to be followed, which induced me to give this previous notice. It is true, that earthly things can afford nothing better than the present fruition of what our benevolent Creator puts in our power to possess. Nay, this is so certain, that no other reason can be assigned why God Almighty should have made those things wherein we take comfort, except as the allay of all our toil during our abode in a world wherein he hath placed us, ch. Ecc 8:15. Men might be sufficiently convinced of this; yet so few act agreeably to their conviction in that respect; so few allow themselves time to rest from their labour, and to enjoy the fruit thereof, that this cannot be the only or the ultimate design of Providence. This appears farther from the seeming confusion which prevails in the world with respect to the recompensing of virtue and vice; Ecc 9:16-17. For, whereas one would expect from the hand of a righteous God, a distribution of good and evil proportionable to the conduct of every individual, we find that the fate of the virtuous man and that of the wicked is alike, to all outward appearance. Hence it is, that with respect to moral, as well as to natural things, men, in general, scarcely know what they should either love or hate, and are mostly determined by their corrupt passions with respect to the former, and by mere appearances with respect to the latter.
This is their case during their life, and death generally overtakes them before they rectify their notions, chap. Ecc 9:1-3.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 840
THE WICKEDNESS, MADNESS, AND MISERY OF UNREGENERATE MEN
Ecc 9:3. 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.
IF we look only on the surface of things, we shall think that all things come alike to all, since all are subject to the same afflictions, and go down to the grave in their appointed season. But the righteous, however afflicted, are in the hands of God [Note: ver.1.], who ordereth and overruleth every thing for their good; whereas the wicked, however prosperous, are left to run their career of sin, till they fall into the pit of everlasting destruction. The state and end of unregenerated men are awfully declared in the words before us; wherein is depicted,
I.
Their wickedness
[The hearts of unregenerate men are full of evil. Every species of filthiness, whether fleshly or spiritual [Note: 2Co 7:1.], abounds within them [Note: Rom 1:29-31.]. They have not a faculty either of body or soul that is not defiled with sin [Note: Rom 3:10-18.]. So full of iniquity are they, that there is no good within them [Note: Gen 6:5. Rom 7:18.]. And this is the state, not of a few only, but of every child of man, till he has been renewed by the Holy Spirit [Note: Joh 3:6. Tit 3:3 Jer 17:9.].]
II.
Their madness
[It may well be expected that creatures so depraved should manifest their depravity in the whole of their conduct. And in truth they do so: for they are even mad. They pour contempt upon the greatest good. Can any thing be compared with the salvation of the soul? And do they not disregard this! And is not such conduct madness? They also disregard the greatest of all evils, the wrath of God. And would not this be madness. if there were only a bare possibility of their falling under his everlasting displeasure? How much more then, when it is as certain, as that there is a God! Moreover, they continue in this state, for the most part, as long as they lire. If they acted only through ignorance, or were drawn aside for a little time by temptation, or if they turned from this way, as soon as they came to the full exercise of their reason, yea, if they rectified their conduct as soon as their own consciences condemned it, they would have some shadow of an excuse. But, when they persist, against light and knowledge, against warnings and judgments, yea, against their own vows and resolutions, what is it but madness itself? Let a man act in such a way with respect to the things of this world, and no one will hesitate a moment to pronounce him mad [Note: Luk 15:17.].]
III.
Their misery
[How pleasant soever the ways of ungodly men appear, they will soon terminate in death [Note: Job 20:5-9.]. But the righteous also must go the grave: no doubt therefore it is another death that is here spoken of, even the second death in the lake that burneth with fire and brimstone. This is affirmed by God in the strongest manner [Note: 1Co 6:9. Psa 9:17.]: and, however disbelieved by those whom it most concerns, it shall assuredly be found true at the last. Yea, we have even now the consciences of men attesting this awful truth: and if we should say, that the ungodly, after such a life, should go to heaven, instead of to the dead, though they might be wicked enough to wish it, they would not be mad enough to believe it. They have a presentiment, in spite of all their reasonings to the contrary, that their end shall be according to their works [Note: 2Co 11:15.].]
Infer
1.
How necessary is it to deal faithfully with the souls of men!
[Should we prophesy smooth things unto people who are perishing in their sins, and who before another Sabbath may be gone to the dead? Should we, if we beheld a stranded vessel, seek to amuse the sailors, instead of affording them direction and assistance? How much less then if we ourselves were embarked with them, and were partners of their danger?. Surely then every time we preach, we should bear in mind that both our hearers and ourselves are dying creatures, and that, if we forbear to warn them, we ruin ourselves for ever [Note: Eze 33:8.].]
2.
How earnestly should every one seek to be born again!
[Does the notion of regeneration appear absurd [Note: Joh 3:7; Joh 3:9.]? Let all hear and understand the grounds of that doctrine. What must we think of God, if he should fill heaven with sinners incorrigibly wicked, and incurably mad? Or what happiness could such sinners find in heaven, even if they were admitted there? There must be a meetness for the heavenly state [Note: Col 1:12.]: and that meetness can be obtained only by means of the new birth [Note: Joh 3:5-6.]. A new heart must be given us [Note: Eze 36:25-26.], and we must be made new creatures in Christ Jesus [Note: 2Co 5:17.]. Let all then seek this renewal of their hearts [Note: Eph 4:22-24.]: for, unless they be born again, they shall never enter into Gods kingdom [Note: Joh 3:3.].]
3.
How greatly are all regenerate persons indebted to the Lord Jesus Christ!
[They were once even as others: if there was any difference, it was only in their acts, and not in their hearts [Note: Eph 2:3.]. But they are delivered from their sins [Note: Rom 6:14; Rom 8:2.], endued with soundness of mind [Note: 2Ti 1:7.], and made heirs of everlasting life [Note: Joh 5:24.]: and all this they have received through the atoning blood and prevailing intercession of the Lord Jesus. What a Benefactor then is he! And how should the hearts of all be knit to him in love! O let them give thanks whom the Lord hath redeemed [Note: Psa 107:1-2.]: and let all seek these blessings at the hands of a gracious and almighty Saviour.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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. (4) For to him that is joined to all the living there is hope: for a living dog is better than a dead lion. (5) For the living know that they shall die: but the dead know not anything, neither have they anymore a reward; for the memory of them is forgotten. (6) Also their love, and their hatred, and their envy, is now perished; neither have they anymore a portion forever in anything that is done under the sun.
Scripture is strikingly solemn upon the state of the unregenerate when they die. They go to the dead, Solomon says. And a similar expression is made of Judas, that he went unto his own place. Act 1:25 . Then that awful conclusion becomes final: He that is filthy, let him be filthy still! Rev 22:11 . Reader, think of these things, and Solomon’s observations will have their just effect, and be found true.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ecc 9:3 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.
Ver. 3. This is an evil. ] Hoc est pessimum – so Jerome, the Vulgate, and Tremellius render it; this is the worst evil, this is wickedness with a witness, – scil., That since “there is one event to all,” graceless men should thence conclude that it is a bootless business, a course of no profit to serve God. Hence they walk about the world with hearts as full as hell of lewd and lawless lusts. Hence they run a-madding after the pleasures of sin, which with a restless giddiness they earnestly pursue; yea, they live and die in so doing, saith the wise man here, noting their final impenitence, that hate of heaven, and gate to hell.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
an evil. The Preposition (= B) in bebol, gives the force of the superlative: i.e. the greatest or worst calamity of all, &c.
evil = calamity. Hebrew. ra’a’ App-44.
under the sun. See note on Ecc 1:3.
madness. Plural as elsewhere. See note on Ecc 1:17.
they go. Omit these words and note the Figure of speech Aposiopesis (App-6), “and after that to the dead! “See the following note.
Fuente: Companion Bible Notes, Appendices and Graphics
also: Ecc 8:11, Gen 6:5, Gen 8:21, Job 15:16, Psa 51:5, Jer 17:9, Mat 15:19, Mat 15:20, Mar 7:21-23, Rom 1:29-31, Tit 3:3
and madness: Ecc 1:17, Ecc 7:25, Luk 6:11, Luk 15:17, Act 26:11, Act 26:24, 2Pe 2:16
after: Ecc 12:7, Pro 14:32, Act 12:23
Reciprocal: Gen 19:9 – pressed Exo 14:23 – General Num 14:40 – rose up Num 22:29 – for now would 1Sa 19:1 – And Saul 1Sa 20:32 – what hath 2Ki 1:13 – he sent again Job 15:20 – travaileth Job 36:11 – spend Psa 4:2 – O Pro 21:8 – way Ecc 1:3 – under Ecc 8:14 – a vanity Ecc 10:5 – an evil Jer 16:12 – evil Joh 12:10 – General Joh 13:27 – That Act 13:10 – O full Act 27:42 – General
Fuente: The Treasury of Scripture Knowledge
9:3 This [is] an evil among all [things] that are done under the sun, that [there is] one {b} event to 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.
(b) In outward things, as riches and poverty, sickness and health, there is no difference between the godly and the wicked but the difference is that the godly are assured by faith of God’s favour and assistance.