◄ Ecclesiastes 3:20 ►
All go to one place; all come from dust, and all return to dust.
Study Bible
All go to one place;

Death brings humans and animals alike to the grave, ending earthly distinctions of strength, status, wisdom, and wealth. Solomon’s observation concerns the shared destiny of the body under the curse of mortality. The following verse preserves the distinction between human and animal spirit, while this statement stresses that every living creature faces physical death.

Job 30:23 Yes, I know that You will bring me down to death,…
Psa 49:11 Their graves are their eternal homes—their dwellings…
Ecc 9:2-3 It is the same for all: There is a common fate…

all come from dust,

Human life began when God formed Adam from the dust of the ground and breathed into him the breath of life (Genesis 2:7). The body’s origin in dust humbles human pride and confirms humanity’s dependence upon the Creator.

Gen 2:7 Then the LORD God formed man from the dust of the ground…
Psa 103:14 For He knows our frame; He is mindful that we are dust.
Job 4:19 how much more those who dwell in houses of clay,…

and all return to dust.

God pronounced this sentence after Adam’s sin: “for dust thou art, and unto dust shalt thou return” (Genesis 3:19). Burial and bodily decay testify to the seriousness of sin and the frailty of life. Yet the return of the body to dust is not God’s final word for His people, for He will raise the dead and give believers imperishable bodies through Jesus Christ (1 Cor. 15:42–44).

Gen 3:19 By the sweat of your brow you will eat your bread,…
Psa 90:3 You return man to dust, saying, “Return, O sons of mortals.”
Psa 104:29 When You hide Your face, they are terrified;…

Persons / Places / Events
1. Solomon
Traditionally considered the author of Ecclesiastes, Solomon was the son of King David and known for his wisdom. He reflects on the meaning of life and the human condition.

2. Earth/Dust
The term "dust" is significant in this verse, symbolizing the material origin and destiny of human beings. It connects to the creation account in Genesis.

3. Creation
The event of God creating man from the dust of the ground, as described in Genesis, is a foundational backdrop for this verse.
Teaching Points
The Universality of Death
Death is a common destiny for all humanity, reminding us of our shared mortality and the need for humility.

The Cycle of Life
Recognizing that we come from dust and return to dust can help us appreciate the transient nature of life and focus on what is eternal.

Dependence on God
Understanding our origin and destiny should lead us to rely on God, who is eternal and sovereign over life and death.

The Value of Life
While life is temporary, it is also a gift from God. We should live purposefully, seeking to honor Him in all we do.

Hope Beyond Death
For Christians, the reality of returning to dust is not the end. Through Christ, we have the hope of resurrection and eternal life.
Bible Study Questions
1. How does understanding that "all come from dust and return to dust" influence your perspective on life and death?

2. In what ways does the creation account in Genesis enhance your understanding of Ecclesiastes 3:20?

3. How can acknowledging our mortality lead to a deeper dependence on God in your daily life?

4. What practical steps can you take to live purposefully, knowing that life is temporary?

5. How does the hope of resurrection through Christ impact your view of the inevitability of death as described in Ecclesiastes 3:20?
Connections to Other Scriptures
Genesis 2:7
This verse describes God forming man from the dust of the ground, directly connecting to the idea that all come from dust.

Genesis 3:19
After the fall, God tells Adam that he will return to the ground, for out of it he was taken; this reinforces the theme of returning to dust.

Psalm 103:14
This verse acknowledges that God knows our frame and remembers that we are dust, highlighting God's understanding of human frailty.

Romans 5:12
This verse discusses the entrance of sin and death into the world through one man, which ties into the inevitability of death mentioned in Ecclesiastes.
Sermons
The Conclusion of Folly or the Faith of the Wise?W. Clarkson Ecclesiastes 3:12, 13, 22
Before and After ChristW. Clarkson Ecclesiastes 3:18-21
The Common Destiny of DeathD. Thomas Ecclesiastes 3:18-21
The Darkness of the GraveJ. Willcoc Ecclesiastes 3:18-22
Man and BeastT. C. Finlayson.Ecclesiastes 3:19-22
People
Solomon
Places
Jerusalem
Topics
Dust, Return, Turn, Turning
Dictionary of Bible Themes
Ecclesiastes 3:20

     5081   Adam, life of

Ecclesiastes 3:18-21

     4604   animals, nature of

Ecclesiastes 3:19-20

     5864   futility
     9023   death, unbelievers

Ecclesiastes 3:19-22

     4938   fate, final destiny
     6203   mortality

Library
Eternity in the Heart
'He hath made every thing beautiful in his time: also He hath set the world in their heart.'--ECCLES. iii. 11. There is considerable difficulty in understanding what precise meaning is to be attached to these words, and what precise bearing they have on the general course of the writer's thoughts; but one or two things are, at any rate, quite clear. The Preacher has been enumerating all the various vicissitudes of prosperity and adversity, of construction and destruction, of society and solitude, …
Alexander Maclaren—Expositions of Holy Scripture

'A Time to Plant'
'A time to plant.'--Eccles. iii. 2. The writer enumerates in this context a number of opposite courses of conduct arranged in pairs, each of which is right at the right time. The view thus presented seems to him to be depressing, and to make life difficult to understand, and aimless. We always appear to be building up with one hand and pulling down with the other. The ship never heads for two miles together in the same direction. The history of human affairs appears to be as purposeless as the play …
Alexander Maclaren—Expositions of Holy Scripture

For what Christian Men of Our Time Being Free from the Marriage Bond...
15. For what Christian men of our time being free from the marriage bond, having power to contain from all sexual intercourse, seeing it to be now "a time," as it is written, "not of embracing, but of abstaining from embrace," [1977] would not choose rather to keep virginal or widowed continence, than (now that there is no obligation from duty to human society) to endure tribulation of the flesh, without which marriages cannot be (to pass over in silence other things from which the Apostle spares.) …
St. Augustine—On the Good of Marriage

But Thou who Both Hast Sons, and Livest in that End of the World...
11. But thou who both hast sons, and livest in that end of the world, wherein now is the time not of casting stones, but of gathering; not of embracing, but of abstaining from embracing; [2244] when the Apostle cries out, "But this I say, brethren, the time is short; it remains, that both they who have wives be as not having;" [2245] assuredly if thou hadst sought a second marriage, it would have been no obedience of prophecy or law, no carnal desire even of family, but a mark of incontinence alone. …
St. Augustine—On the Good of Widowhood.

Letter xxvi. (Circa A. D. 1127) to the Same
To the Same He excuses the brevity of his letter on the ground that Lent is a time of silence; and also that on account of his profession and his ignorance he does not dare to assume the function of teaching. 1. You will, perhaps, be angry, or, to speak more gently, will wonder that in place of a longer letter which you had hoped for from me you receive this brief note. But remember what says the wise man, that there is a time for all things under the heaven; both a time to speak and a time to keep …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Conclusion of the Matter
'Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 2. While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; 3. In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 4. And the doors shall be shut in …
Alexander Maclaren—Expositions of Holy Scripture

Of Self-Annihilation
Of Self-Annihilation Supplication and sacrifice are comprehended in prayer, which, according to S. John, is "an incense, the smoke whereof ascendeth unto God;" therefore it is said in the Apocalypse that "unto the Angel was given much incense, that he should offer it with the prayers of all Saints'' (Chap. viii. 3). Prayer is the effusion of the heart in the Presence of God: "I have poured out my soul before God" saith the mother of Samuel. (1 Sam. i. 15) The prayer of the wise men at the feet of …
Madame Guyon—A Short and Easy Method of Prayer

Introductory Note.
[a.d. 145-220.] When our Lord repulsed the woman of Canaan (Matt. xv. 22) with apparent harshness, he applied to her people the epithet dogs, with which the children of Israel had thought it piety to reproach them. When He accepted her faith and caused it to be recorded for our learning, He did something more: He reversed the curse of the Canaanite and showed that the Church was designed "for all people;" Catholic alike for all time and for all sorts and conditions of men. Thus the North-African …
Tertullian—Apology

The Lapse of Time.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher …
Hugh Binning—The Works of the Rev. Hugh Binning

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they …
Leo the Great—Writings of Leo the Great

The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

"Who Walk not after the Flesh, but after the Spirit. For they that are after the Flesh,"
Rom. viii. 4, 5.--"Who walk not after the flesh, but after the Spirit. For they that are after the flesh," &c. If there were nothing else to engage our hearts to religion, I think this might do it, that there is so much reason in it. Truly it is the most rational thing in the world, except some revealed mysteries of faith, which are far above reason, but not contrary to it. There is nothing besides in it, but that which is the purest reason. Even that part of it which is most difficult to man, …
Hugh Binning—The Works of the Rev. Hugh Binning

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more …
John Edgar McFadyen—Introduction to the Old Testament

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