Ecclesiastes 7:15

KJV

All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.

KJV (with Strong's)

All things have I seen {H7200} in the days {H3117} of my vanity {H1892}: there is {H3426} a just {H6662} man that perisheth {H6} in his righteousness {H6664}, and there is a wicked {H7563} man that prolongeth {H748} his life in his wickedness {H7451}.

Complete Jewish Bible

In my pointless life, I've seen everything -from the righteous person perishing in his uprightness to the wicked one who lives a long life and keeps on doing wrong.

Berean Standard Bible

In my futile life I have seen both of these: A righteous man perishing in his righteousness, and a wicked man living long in his wickedness.

American Standard Version

All this have I seen in my days of vanity: there is a righteous man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his evil-doing.

Commentary

### SUMMARY
Ecclesiastes 7:15 presents one of the Preacher's profound and unsettling observations from his life "under the sun": the apparent paradox where righteous individuals may suffer or perish prematurely despite their uprightness, while wicked individuals may enjoy prolonged lives despite their evil deeds. This verse challenges simplistic notions of immediate divine retribution and highlights the perplexing inconsistencies of earthly existence, emphasizing the limitations of human understanding when confronted with life's unpredictable realities.

### CONTEXT
* **Literary Context:** Ecclesiastes 7:15 is situated within a section of the book (chapters 7-8) where the Preacher, Qoheleth, offers a series of proverbial sayings, reflections, and contrasts concerning wisdom, folly, and the challenges inherent in human experience. Having explored the limitations of wisdom, pleasure, and toil in earlier chapters, Qoheleth now delves into specific observations about life's ironies. This verse, in particular, serves as a direct challenge to the common ancient Near Eastern (and often Israelite) understanding that righteousness invariably leads to prosperity and longevity, while wickedness results in immediate suffering or early death. It forms part of his broader argument that much of life, viewed solely from an earthly perspective, is "hebel"—futile, fleeting, or incomprehensible. The immediate verses preceding it discuss the value of sorrow over laughter and the end of a thing being better than its beginning, setting a somber, realistic tone for the observation of life's inequities.
* **Historical & Cultural Context:** The observation in Ecclesiastes 7:15 directly confronts a prominent theological framework prevalent in ancient Israel, often termed Deuteronomic theology (cf. [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")). This framework posited a relatively direct and observable correlation between obedience to God's covenant and earthly blessings (e.g., prosperity, long life) on one hand, and disobedience leading to curses (e.g., famine, defeat, early death) on the other. While this principle holds true in a general sense and in God's ultimate justice, Qoheleth's empirical observations "under the sun" reveal that this correlation is not always immediately or perfectly manifest in individual lives. This struggle with the prosperity of the wicked and the suffering of the righteous is a recurring theme in the wisdom literature, notably explored in depth in [the Book of Job](/job/1 "The Book of Job - The Suffering of the Righteous") and various [Psalms, such as Psalm 73](/psalms/73 "Psalm 73 - The Prosperity of the Wicked"). Qoheleth's contribution is to acknowledge this lived reality from a human perspective, without denying God's ultimate sovereignty or justice.
* **Key Themes:** This verse powerfully contributes to several key themes pervasive throughout Ecclesiastes. Firstly, it underscores **The Paradox of Retributive Justice**, challenging the simplistic notion that righteousness always guarantees earthly reward or that wickedness always brings immediate punishment. Qoheleth observes that the "just man perisheth in his righteousness" while the "wicked man prolongeth his life in his wickedness," directly confronting the expected order. Secondly, it highlights **The Limitations of Human Wisdom and Observation "Under the Sun."** The phrase "All things have I seen in the days of my vanity" emphasizes that Qoheleth's conclusions are drawn from empirical observation of life as it appears without the full revelation of God's transcendent purposes. This leads to the overarching theme of **_Hebel_ (Vanity/Futility)**, where life's apparent contradictions and lack of clear, consistent meaning from an earthly perspective contribute to a sense of emptiness or incomprehensibility, as first articulated in [Ecclesiastes 1:2](/ecclesiastes/1-2 "Ecclesiastes 1:2 - Vanity of Vanities"). Lastly, it implicitly raises **The Problem of Theodicy**, grappling with the question of how a just and powerful God can allow such apparent injustices to occur in the world.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **seen (Hebrew, _râʼâh'_):** From H7200, meaning to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative). The Preacher's declaration, "All things have I seen," emphasizes his empirical, firsthand observation. This is not a theoretical musing but a conclusion drawn from extensive personal experience and a keen eye on the realities of life "under the sun." It underscores the observational, almost scientific, approach Qoheleth takes to life's phenomena, leading him to his often perplexing conclusions.
* **vanity (Hebrew, _hebel'_):** From H1892, meaning emptiness or vanity; figuratively, something transitory and unsatisfactory. This is a foundational term in Ecclesiastes, appearing over 30 times. When Qoheleth refers to "the days of my vanity," he is speaking of his life lived from an earthly perspective, where all endeavors and observations, apart from a transcendent understanding, ultimately prove fleeting, elusive, and unsatisfying, like a vapor or breath that quickly dissipates. The observation of the righteous perishing and the wicked prospering is thus part of the general "hebel" or futility he perceives in human existence.
* **perisheth (Hebrew, _ʼâbad'_):** From H6, meaning properly, to wander away, i.e., lose oneself; by implication to perish (causative, destroy). This word describes the fate of the "just man." It signifies not merely dying, but being lost, destroyed, or coming to an end, often prematurely or unexpectedly. The shock of the observation lies in the fact that this "perishing" occurs "in his righteousness," implying that his upright character does not shield him from this fate, contrary to common expectations.

#### Verse Breakdown
* **"All [things] have I seen in the days of my vanity:"** This opening clause establishes the Preacher's perspective as an experienced observer of life. The phrase "in the days of my vanity" (or "my fleeting life") highlights that his observations are made from an earthly, human-limited viewpoint, where he perceives the transient and often perplexing nature of existence. This sets the stage for the paradoxes he is about to present, grounding them in his personal, empirical findings.
* **"there is a just [man] that perisheth in his righteousness,"** This is the first part of the paradox. It describes a righteous person who, despite living righteously and acting justly, meets an untimely or unfortunate end. The phrase "in his righteousness" is crucial, suggesting that his uprightness does not protect him from suffering or death, which challenges the conventional wisdom that good deeds automatically lead to good outcomes in this life.
* **"and there is a wicked [man] that prolongeth [his life] in his wickedness."** This is the second, equally perplexing part of the paradox. It describes a wicked person who, despite their evil deeds and unrighteous character (H7451, _raʻ_), enjoys a long life (H748, _ʼârak_). The phrase "in his wickedness" underscores that their prolonged existence is not a result of repentance or change, but occurs even while they persist in their evil. This observation directly contradicts the expectation that wickedness should lead to swift judgment and a short life.

#### Literary Devices
Ecclesiastes 7:15 is rich in literary devices that underscore its message. The primary device is **Paradox**, as the verse presents two contradictory observations that defy conventional wisdom and expectations of divine justice: the righteous suffering and the wicked prospering. This creates intellectual tension and highlights the enigmatic nature of life "under the sun." Closely related is **Antithesis**, which is the juxtaposition of contrasting ideas in balanced phrases. The "just man" is directly contrasted with the "wicked man," and their respective fates ("perisheth in his righteousness" vs. "prolongeth his life in his wickedness") are set in stark opposition. This structural parallelism emphasizes the disorienting reversal of expected outcomes. Furthermore, the Preacher's opening declaration, "All things have I seen," employs **Empirical Observation** as a narrative frame, asserting that his conclusions are based on lived experience rather than abstract theory, lending a compelling, albeit unsettling, realism to his observations.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 7:15 serves as a profound theological challenge, particularly to a simplistic understanding of divine justice. It forces the reader to confront the reality that God's ways are often inscrutable from a purely human perspective, and that immediate earthly circumstances are not always a direct indicator of divine favor or displeasure. While the Old Testament often presents a principle of covenantal blessing and curse, Qoheleth's observation highlights that this principle does not always manifest in a perfectly consistent, observable manner in every individual's life. This tension points towards a greater, ultimate justice that transcends the temporal realm, suggesting that the full accounting of righteousness and wickedness is reserved for a future judgment, a theme the Preacher himself alludes to at the conclusion of his book. The verse thus encourages humility in judging God's actions and a deeper trust in His ultimate, perfect righteousness, even when immediate circumstances seem to contradict it.

* [Psalm 73:3](/psalms/73-3 "Psalm 73:3 - The Prosperity of the Wicked"): "For I was envious at the foolish, when I saw the prosperity of the wicked."
* [Job 21:7](/job/21-7 "Job 21:7 - Why Do the Wicked Live Long?"): "Wherefore do the wicked live, become old, yea, are mighty in power?"
* [Ecclesiastes 12:13-14](/ecclesiastes/12-13 "Ecclesiastes 12:13-14 - The Conclusion of the Whole Matter"): "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil."

### REFLECTION AND APPLICATION
Ecclesiastes 7:15 offers a sobering yet liberating truth: our lives and the lives of others are not always a clear testament to immediate divine reward or punishment. This challenges us to move beyond a transactional view of faith, where righteousness is merely a means to earthly prosperity. Instead, it calls us to cultivate a deeper, more resilient trust in God's ultimate justice, even when His ways seem mysterious or unfair in the present. It encourages perseverance in righteous living not for guaranteed temporal benefits, but out of reverence for God and an understanding that true reward and judgment belong to eternity. Furthermore, this verse serves as a powerful warning against judgmentalism; we cannot assume that someone's suffering is due to their sin, nor that another's prosperity is solely due to their righteousness. Our motivation for obedience should stem from a desire to honor God, irrespective of the "hebel" we observe in the world, knowing that His ultimate plan is perfect and just.

#### Questions for Reflection
* **How does this verse challenge your assumptions about immediate divine justice in this life?**
* **In what ways might the "vanity" of life's paradoxes lead you to a deeper trust in God's ultimate sovereignty and justice?**
* **How can you persevere in righteous living even when it seems to yield no immediate earthly benefit?**

### FAQ
**Does Ecclesiastes 7:15 imply that God is unjust or that righteousness is futile?**

Answer: No, Ecclesiastes 7:15 does not imply that God is unjust or that righteousness is futile. Instead, it presents Qoheleth's empirical observation of life "under the sun"—that is, from a purely human, earthly perspective, without the full revelation of God's ultimate plan. The Preacher acknowledges the apparent paradoxes where immediate earthly consequences do not always align with conventional expectations of divine retribution. This observation highlights the limitations of human understanding and the "hebel" (vanity/futility) inherent in trying to comprehend God's ways solely based on temporal experience. The book's conclusion in [Ecclesiastes 12:13-14](/ecclesiastes/12-13 "Ecclesiastes 12:13-14 - The Conclusion of the Whole Matter") explicitly affirms God's ultimate justice, stating that "God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Thus, the verse serves to deepen our understanding of God's complex sovereignty, reminding us that His justice operates on a timeline and in ways that transcend our immediate perception.

**How does this verse relate to the Deuteronomic theology of immediate retribution?**

Answer: Ecclesiastes 7:15 acts as a crucial counterpoint to a simplistic or exclusive application of Deuteronomic theology, which often posits a direct and immediate correlation between obedience/disobedience and earthly blessings/curses. While [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses") outlines clear consequences for Israel's covenant faithfulness, Qoheleth's observations in Ecclesiastes reveal that in individual lives, this correlation is not always perfectly or immediately evident. He sees "a just man that perisheth in his righteousness" and "a wicked man that prolongeth his life in his wickedness," which challenges the idea that one can always discern God's favor or disfavor based on present circumstances. This verse, along with other wisdom literature like [the Book of Job](/job/1 "The Book of Job - The Suffering of the Righteous"), broadens the biblical understanding of justice, suggesting that while God is indeed just, His full justice may not be fully realized or understood within the confines of earthly life alone. It points to a more nuanced reality and the necessity of trusting in God's ultimate judgment beyond what is immediately observable.

### CHRIST-CENTERED FULFILLMENT
Ecclesiastes 7:15, with its perplexing observation of the righteous perishing and the wicked prospering, finds its ultimate resolution and profoundest meaning in the person and work of Jesus Christ. He is the quintessential "just man" (cf. [1 Peter 3:18](/1_peter/3-18 "1 Peter 3:18 - Christ Suffered for Sins")), who, in His perfect righteousness and sinlessness, did not "prolong his life" but rather "perished" on the cross. Yet, His suffering and death were not a sign of divine displeasure or a failure of justice, but the very means by which God's ultimate justice and redemptive plan were accomplished. Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore the wickedness of humanity, allowing the "wicked" to potentially "prolong their life" in repentance and faith, through His sacrifice. His resurrection utterly defeats the notion that perishing in righteousness is the end; instead, it is the pathway to eternal life and vindication (cf. [Romans 4:25](/romans/4-25 "Romans 4:25 - Christ's Resurrection for Our Justification")). For those who are in Christ, the paradox of Ecclesiastes 7:15 is resolved: though we may suffer or face hardship in this life, our ultimate destiny is not determined by earthly circumstances but by our union with the One who conquered death. The temporary prosperity of the wicked is overshadowed by Christ's promise of ultimate judgment (cf. [Matthew 25:31-46](/matthew/25-31 "Matthew 25:31-46 - The Judgment of the Nations")) and the eternal life offered to all who believe (cf. [John 3:16](/john/3-16 "John 3:16 - God's Love and Eternal Life")). Thus, Christ transforms the "vanity" of earthly paradoxes into the glorious certainty of God's perfect and final justice.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ecclesiastes 8:12

Though a sinner do evil an hundred times, and his [days] be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:

Ecclesiastes 8:14

¶ There is a vanity which is done upon the earth; that there be just [men], unto whom it happeneth according to the work of the wicked; again, there be wicked [men], to whom it happeneth according to the work of the righteous: I said that this also [is] vanity.

Ecclesiastes 6:12

For who knoweth what [is] good for man in [this] life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?

Matthew 23:34

¶ Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute [them] from city to city:

Matthew 23:35

That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

Psalms 73:3

For I was envious at the foolish, [when] I saw the prosperity of the wicked.

Psalms 73:13

Verily I have cleansed my heart [in] vain, and washed my hands in innocency.