TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 7:11–22. His four-level outline is real structure in the source text, so it is rendered as structure.
Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the vanity and vexation of spirit that there are in the things of this world. Here are some of the praises and the precepts of wisdom.
I.The praises of wisdom.
Many things are here said in its commendation, to engage us to get and retain wisdom.
1.Wisdom is necessary to the right managing and improving of our worldly possessions: Wisdom is good with an inheritance, that is, an inheritance is good for little without wisdom. Though a man have a great estate, though it come easily to him, by descent from his ancestors, if he have not wisdom to use it for the end for which he has it, he had better have been without it. Wisdom is not only good for the poor, to make them content and easy, but it is good for the rich too, good with riches to keep a man from getting hurt by them, and to enable a man to do good with them. Wisdom is good of itself, and makes a man useful; but, if he have a good estate with it, that will put him into a greater capacity of being useful, and with his wealth he may be more serviceable to his generation than he could have been without it; he will also make friends to himself, Luk 16:9. Wisdom is as good as an inheritance, yea, better too (so the margin reads it); it is more our own, more our honour, will make us greater blessings, will remain longer with us, and turn to a better account.
2.It is of great advantage to us throughout the whole course of our passage through this world: By it there is real profit to those that see the sun, both to those that have it and to their contemporaries. It is pleasant to see the sun (Ecc 11:7), but that pleasure is not comparable to the pleasure of wisdom. The light of this world is an advantage to us in doing the business of this world (Joh 11:9); but to those that have that advantage, unless withal they have wisdom wherewith to manage their business, that advantage is worth little to them. The clearness of the eye of the understanding is of greater use to us than bodily eye-sight.
3.It contributes much more to our safety, and is a shelter to us from the storms of trouble and its scorching heat; it is a shadow (so the word is), as the shadow of a great rock in a weary land. Wisdom is a defence, and money (that is, as money) is a defence. As a rich man makes his wealth, so a wise man makes his wisdom, a strong city. In the shadow of wisdom (so the words run) and in the shadow of money there is safety. He puts wisdom and money together, to confirm what he had said before, that wisdom is good with an inheritance. Wisdom is as a wall, and money may serve as a thorn hedge, which protects the field.
4.It is joy and true happiness to a man. This is the excellency of knowledge, divine knowledge, not only above money, but above wisdom too, human wisdom, the wisdom of this world, that it gives life to those that have it. The fear of the Lord, that is wisdom, and that is life; it prolongs life. Men's wealth exposes their lives, but their wisdom protects them. Nay, whereas wealth will not lengthen out the natural life, true wisdom will give spiritual life, the earnest of eternal life; so much better is it to get wisdom than gold.
5.It will put strength into a man, and be his stay and support (Ecc 7:19): Wisdom strengthens the wise, strengthens their spirits, and makes them bold and resolute, by keeping them always on sure grounds. It strengthens their interest, and gains them friends and reputation. It strengthens them for their services under their sufferings, and against the attacks that are made upon them, more than ten mighty men, great commanders, strengthen the city. Those that are truly wise and good are taken under God's protection, and are safer there than if ten of the mightiest men in the city, men of the greatest power and interest, should undertake to secure them, and become their patrons.
II.Some of the precepts of wisdom, that wisdom which will be of so much advantage to us.
1.We must have an eye to God and to his hand in every thing that befals us (Ecc 7:13): Consider the work of God. To silence our complaints concerning cross events, let us consider the hand of God in them and not open our mouths against that which is his doing; let us look upon the disposal of our condition and all the circumstances of it as the work of God, and consider it as the product of his eternal counsel, which is fulfilled in every thing that befals us. Consider that every work of God is wise, just, and good, and there is an admirable beauty and harmony in his works, and all will appear at last to have been for the best. Let us therefore give him the glory of all his works concerning us, and study to answer his designs in them. Consider the work of God as that which we cannot make any alteration of. Who can make that straight which he has made crooked? Who can change the nature of things from what is settled by the God of nature? If he speak trouble, who can make peace? And, if he hedge up the way with thorns, who can get forward? If desolating judgments go forth with commission, who can put a stop to them? Since therefore we cannot mend God's work, we ought to make the best of it.
2.We must accommodate ourselves to the various dispensations of Providence that respect us, and do the work and duty of the day in its day, Ecc 7:14. Observe,
(1.)How the appointments and events of Providence are counterchanged. In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity; nay, one event prosperous, and another grievous, may occur to the same person at the same time. Both come from the hand of God; out of his mouth both evil and good proceed (Isa 14:7), and he has set the one over against the other, so that there is a very short and easy passage between them, and they are a foil to each other. Day and night, summer and winter, are set the one over against the other, that in prosperity we may rejoice as though we rejoiced not, and in adversity may weep as though we wept not, for we may plainly see the one from the other and quickly exchange the one for the other; and it is to the end that man may find nothing after him, that he may not be at any certainty concerning future events or the continuance of the present scene, but may live in a dependence upon Providence and be ready for whatever happens. Or that man may find nothing in the work of God which he can pretend to amend.
(2.)How we must comply with the will of God in events of both kinds. Our religion, in general, must be the same in all conditions, but the particular instances and exercises of it must vary, as our outward condition does, that we may walk after the Lord. [1.] In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. "When the world smiles, rejoice in God, and praise him, and let the joy of the Lord be thy strength." [2.] In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration, then God calls to consider (Hag 1:5), then, if ever, we are disposed to it, and no good will be gotten by the affliction without it. We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions.
3.We must not be offended at the greatest prosperity of wicked people, nor at the saddest calamities that may befal the godly in this life, Ecc 7:15. Wisdom will teach us how to construe those dark chapters of Providence so as to reconcile them with the wisdom, holiness, goodness, and faithfulness of God. We must not think it strange; Solomon tells us there were instances of this kind in his time: "All things have I seen in the days of my vanity; I have taken notice of all that passed, and this has been as surprising and perplexing to me as any thing." Observe, Though Solomon was so wise and great a man, yet he calls the days of his life the days of his vanity, for the best days on earth are so, in comparison with the days of eternity. Or perhaps he refers to the days of his apostasy from God (those were indeed the days of his vanity) and reflects upon this as one thing that tempted him to infidelity, or at least to indifferency in religion, that he saw just men perishing in their righteousness, that the greatest piety would not secure men from the greatest afflictions by the hand of God, nay, and sometimes did expose men to the greatest injuries from the hands of wicked and unreasonable men. Naboth perished in his righteousness, and Abel long before. He had also seen wicked men prolonging their lives in their wickedness; they live, become old, yea, are mighty in power (Job 21:7), yea, and by their fraud and violence they screen themselves from the sword of justice. "Now, in this, consider the work of God, and let it not be a stumbling-block to thee." The calamities of the righteous are preparing them for their future blessedness, and the wicked, while their days are prolonged, are but ripening for ruin. There is a judgment to come, which will rectify this seeming irregularity, to the glory of God and the full satisfaction of all his people, and we must wait with patience till then.
4.Wisdom will be of use both for caution to saints in their way, and for a check to sinners in their way. (1.) As to saints, it will engage them to proceed and persevere in their righteousness, and yet will be an admonition to them to take heed of running into extremes: A just man may perish in his righteousness, but let him not, by his own imprudence and rash zeal, pull trouble upon his own head, and then reflect upon Providence as dealing hardly with him. "Be not righteous overmuch, Ecc 7:16. In the acts of righteousness govern thyself by the rules of prudence, and be not transported, no, not by a zeal for God, into any intemperate heats or passions, or any practices unbecoming thy character or dangerous to thy interests." Note, There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of God, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. "Make not thyself over-wise. Be not opinionative, and conceited of thy own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about thee. Set not up for a critic, to find fault with every thing that is said and done, nor busy thyself in other men's matters, as if thou knewest every thing and couldst do any thing. Why shouldst thou destroy thyself, as fools often do by meddling with strife that belongs not to them? Why shouldst thou provoke authority, and run thyself into the briers, by needless contradictions, and by going out of thy sphere to correct what is amiss? Be wise as serpents; beware of men." (2.) As to sinners, if it cannot prevail with them to forsake their sins, yet it may restrain them from growing very exorbitant. It is true there is a wicked man that prolongs his life in his wickedness (Ecc 7:15); but let none say that therefore they may safely be as wicked as they will; no, be not overmuch wicked (Ecc 7:17); do not run to an excess of riot. Many that will not be wrought upon by the fear of God, and a dread of the torments of hell, to avoid all sin, will yet, if they have ever so little consideration, avoid those sins that ruin their health and estate, and expose them to public justice. And Solomon here makes use of these considerations. "The magistrate bears not the sword in vain, has a quick eye and a heavy hand, and is a terror to evil-doers; therefore be afraid of coming within his reach, be not so foolish as to lay thyself open to the law, why shouldst thou die before thy time?" Solomon, in these two cautions, had probably a special regard to some of his own subjects that were disaffected to his government and were meditating the revolt which they made immediately after his death. Some, it may be, quarrelled with the sins of their governor, and made them their pretence; to them he says, Be not righteous overmuch. Others were weary of the strictness of the government, and the temple-service, and that made them desirous to set up another king; but he frightens both from their seditious practices with the sword of justice, and others likewise from meddling with those that were given to change.
5.Wisdom will direct us in the mean between two extremes, and keep us always in the way of our duty, which we shall find a plain and safe way (Ecc 7:18): "It is good that thou shouldst take hold of this, this wisdom, this care, not to run thyself into snares. Yea, also from this withdraw not thy hand; never slacken thy diligence, nor abate thy resolution to maintain a due decorum, and a good government of thyself. Take hold of the bridle by which thy head-strong passions must be held in from hurrying thee into one mischief or other, as the horse and mule that have no understanding; and, having taken hold of it, keep thy hold, and withdraw not thy hand from it, for, it thou do, the liberty that they will take will be as the letting forth of water, and thou wilt not easily recover thy hold again. Be conscientious, and yet be cautious, and to this exercise thyself. Govern thyself steadily by the principles of religion, and thou shalt find that he that fears God shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear." The fear of the Lord is that wisdom which will serve as a clue to extricate us out of the most intricate labyrinths. Honesty is the best policy. Those that truly fear God have but one end to serve, and therefore act steadily. God has likewise promised to direct those that fear him, and to order their steps not only in the right way, but out of every dangerous way, Psa 37:23, Psa 37:24.
6.Wisdom will teach us how to conduct ourselves in reference to the sins and offences of others, which commonly contribute more than any thing else to the disturbance of our repose, which contract both guilt and grief.
(1.)Wisdom teaches us not to expect that those we deal with should be faultless; we ourselves are not so, none are so, no, not the best. This wisdom strengthens the wise as much as any thing, and arms them against the danger that arises from provocation (Ecc 7:19), so that they are not put into any disorder by it. They consider that those they have dealings and conversation with are not incarnate angels, but sinful sons and daughters of Adam: even the best are so, insomuch that there is not a just man upon earth, that doeth good and sinneth not, Ecc 7:20. Solomon had this in his prayer (Kg1 8:46), in his proverbs (Pro 20:9), and here in his preaching. Note,
[1.]It is the character of just men that they do good; for the tree is known by its fruits.
[2.]The best men, and those that do most good, yet cannot say that they are perfectly free from sin; even those that are sanctified are not sinless. None that live on this side of heaven live without sin. If we say, We have not sinned, we deceive ourselves.
[3.]We sin even in our doing good; there is something defective, nay, something offensive, in our best performances. That which, for the substance of it, is good, and pleasing to God, is not so well done as it should be, and omissions in duty are sins, as well as omissions of duty.
[4.]It is only just men upon earth that are subject thus to sin and infirmity; the spirits of just men, when they have got clear of the body, are made perfect in holiness (Heb 12:23), and in heaven they do good and sin not.
(2.)Wisdom teaches us not to be quicksighted, or quickscented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them (Ecc 7:21): "Take no heed to all words that are spoken; set not thy heart to them. Vex not thyself at men's peevish reflections upon thee, or suspicions of thee, but be as a deaf man that hears not, Psa 38:13, Psa 38:14. Be not solicitous or inquisitive to know what people say of thee; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See therefore that thou approve thyself to God and thy own conscience, and then heed not what men say of thee. Hearkeners, we say, seldom hear good of themselves; if thou heed every word that is spoken, perhaps thou wilt hear thy own servant curse thee when he thinks thou dost not hear him; thou wilt be told that he does, and perhaps told falsely, if thou have thy ear open to tale-bearers, Pro 29:12. Nay, perhaps it is true, and thou mayest stand behind the curtain and hear it thyself, mayest hear thyself not only blamed and despised, but cursed, the worst evil said of thee and wished to thee, and that by a servant, one of the meanest rank, of the abjects, nay, by thy own servant, who should be an advocate for thee, and protect thy good name as well as thy other interests. Perhaps it is a servant thou hast been kind to, and yet he requites thee thus ill, and this will vex thee; thou hadst better not have heard it. Perhaps it is a servant thou hast wronged and dealt unjustly with, and, though he dares not tell thee so, he tells others so, and tells God so, and then thy own conscience will join with him in the reproach, which will make it much more uneasy." The good names of the greatest lie much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it. But we do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one.
(3.)Wisdom puts us in mind of our own faults (Ecc 7:22): "Be not enraged at those that speak ill of thee, or wish ill to thee, for oftentimes, in that case, if thou retire into thyself, thy own conscience will tell thee that thou thyself hast cursed others, spoken ill of them and wished ill to them, and thou art paid in thy own coin." Note, When any affront or injury is done us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us. We must show all meekness towards all men, for we ourselves were sometimes foolish, Tit 3:2, Tit 3:3; Mat 7:1, Mat 7:2; Jam 3:1, Jam 3:2.
Historical interpretation
Five Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If you wish to recall some other of the saints, the word of Scripture replies to you, saying, “There is no one upon the earth who does good and sins not.” Therefore only Jesus rightly “has perfect hands”; who alone “does not sin,” that is, who has perfect and whole works of his hands.
And it is likely also that in countless other things demons delude us and influence us to act according to their will. And it is possible that, just as no one among us is “clean from defilement,” and there is no “just person on the earth who will do good and will not sin,” so also there is no one who has always been free of demons and has never fallen victim to their influence.
"Wisdom
strengthens the wise more than ten mighty men which are in the city. For there is not a just man on the earth,
that does good and does not sin. "Therefore wisdom strengthens the righteous,
and not even the aid of all the citizens of the city can help him, for although
someone may be righteous, yet while he is alive he is subject to vices and
sins, and he therefore needs greater protection. Another reading of this is: the ten who hold
power and are in the city are angels, who have arrived at the complete number
of 'denarii' and are here to help mankind.
But if anyone should consider different types of help, the aid of wisdom
is better, because that is the aid of our Lord Jesus Christ. For after the angels said, "we would
have protected Babylon yet it is not now protected, so let us leave it, and let
each one of us go out unto his own land" [Ier. 51, 9.]. Then the teacher of doctors himself came down
and healed us with a touch of His finger, we who were spattered with blood, and
wet with the blood of sinners, we who weigh out all our possessions against
healing. But He healed in that city
which is in that world, and 'strengthened in wisdom' or as the Septuagint says
'helped'. For it is given and added to
everyone who possesses it. But the man
who sins greatly is stuck in deep and needs more help: therefore Wisdom herself
came to his aid. Another meaning of this
verse is: above he had said that one should be kind to both the good and the
wicked: therefore someone was able to reply: though I want to be kind to all
men, I have not the power with which to do this. And a righteous man does not have such
riches, which normally come more abundantly to sinners. Therefore he now says, those whom you can't
help with money, help with advice and comfort them with solace. For one is more able to excel in these ways
than any of the greatest of potentates.
And you would be wise to do this, for the scale of justice is great, and
must decide for whom, how much, how long, and of what sort, help is given,
either with monetary support or with advice.
The following is one of the many arguments that Pelagius uses in treating this subject: “Once more I repeat: I say that it is possible for a person to be without sin. And what do you say? That it is impossible for a person to be without sin? But I do not say,” he adds, “that there is a person without sin, nor do you say that there is not a person without sin. We are disputing about what is possible and impossible, not about what is and is not.” Next he notes that a number of the passages of Scripture which are usually invoked against them do not bear upon the question in dispute, namely, whether or not a person can be without sin: “For there is no one who is free from pollution,” and, “There is no one that does not sin,” and, “There is no just person on the earth,” and, “There is no one that does good.” “These and other similar texts,” he says, “apply to nonexistence, not to impossibility. By examples of this kind it is shown how some persons were at a given time, not that they could not have been something else. For this reason they are justly found to be guilty. For if they were as they were because they could not have been otherwise, then they are free from blame.”
Because the prophet says, “Behold, I was conceived in iniquity, and in sin did my mother bring me forth,” no one coming into the world with sin can be sinless. That is why the same prophet says, “No one living shall be considered righteous in your sight,” and Solomon, “There is no righteous man on earth, who does good, and does not sin.”
The Lord himself gives us sure confidence of obtaining what we properly ask when he adds, “Therefore if you, although you are evil, know how to give good gifts to your children, how much more will your Father from heaven give his good Spirit to those who ask him?” His disciples were good, as far as human judgment can see. He calls them “evil” because there is surely no one in this life who is capable of being free from moral faults, as Solomon states when he says, “There is not a just person on earth, who does good and does not sin.”
There are less serious sins about which it has been written that “there is not a righteous person on earth who does what is good and does not sin,” and, “No living person will be made righteous in your sight.”
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Summary
Ecclesiastes 7:20 articulates a foundational and sobering truth about the human condition: no individual, regardless of their moral aspirations or diligent efforts to do good, is entirely free from sin. This verse from Qoheleth, the Preacher, serves as a stark reminder of humanity's pervasive imperfection and inherent moral failing, underscoring that even those who earnestly strive for righteousness are inevitably subject to shortcomings and cannot achieve perfect sinlessness through their own endeavors. It establishes a realistic, even somber, assessment of human capabilities and highlights the intrinsic limitations of humanity "under the sun," setting the stage for the book's ultimate conclusion regarding humanity's proper posture before God.
Context
Literary Context
Ecclesiastes 7:20 is strategically placed within a broader discourse (chapters 7-8) where Qoheleth, the Preacher, deeply explores the complexities of wisdom, folly, righteousness, and the often paradoxical realities of life. This specific verse follows a series of reflections on the elusive nature of true wisdom and the difficulty of finding truly upright individuals, as seen in passages like Ecclesiastes 7:16-19, which cautions against excessive righteousness or wisdom. The Preacher consistently contrasts an ideal, theoretical wisdom with the practical, often frustrating, realities of a fallen world. In this context, Ecclesiastes 7:20 functions as a crucial, realistic assessment of humanity's moral state, reinforcing the overarching theme of the limitations of human striving and knowledge "under the sun," and implicitly pointing to the futility of seeking perfect righteousness through human effort alone.
Historical & Cultural Context
The book of Ecclesiastes is traditionally attributed to King Solomon, situating its historical backdrop in ancient Israel during the period of the united monarchy (10th century BCE). While scholarly debates exist regarding its precise authorship and dating, the philosophical inquiries align with the robust wisdom traditions prevalent throughout the ancient Near East. The cultural milieu was one where moral rectitude and diligent adherence to God's covenant law were highly esteemed. Within the framework of the Mosaic covenant, the concept of "sin" (Hebrew: châṭâʼ, meaning "to miss the mark") was well-understood, implying a deviation from divine commands. This verse, therefore, offers a profound, almost counter-cultural, observation within such a society: even amidst a culture striving for righteousness, a universal failure to meet God's absolute standard is an inevitable reality for all humanity.
Key Themes
This verse profoundly contributes to several core themes within Ecclesiastes and the broader sweep of biblical theology. Firstly, it emphatically asserts the universal sinfulness of humanity, a truth echoed consistently throughout the Scriptures, notably in Romans 3:23. It declares that no human being, irrespective of their intentions, moral character, or outward actions, can live a life entirely devoid of moral imperfection. Secondly, it powerfully underscores human imperfection and limitation, reinforcing the Preacher's recurring motif that much of life "under the sun" is "hebel" (often translated "vanity" or "futility") precisely because human efforts are inherently finite and ultimately incapable of achieving ultimate perfection or lasting satisfaction. This verse implicitly prepares the reader for the book's concluding exhortation to "fear God and keep his commandments" (Ecclesiastes 12:13), acknowledging the profound need for divine grace in light of humanity's pervasive inadequacy. It subtly anticipates the later biblical revelation of a divine, rather than human, solution to humanity's universal sin problem.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to be firm" or "to be right," this term describes someone who is righteous, innocent, or lawful. It refers to a person who genuinely strives to live in accordance with God's standards and moral principles. The profound impact of the verse lies in its assertion that even such a "just" or righteous individual is not exempt from the reality of sin.
From the root meaning "ruddy," this term refers to a human being, an individual, or humanity as a species. In this context, its use emphasizes the universality of the statement – it applies to every person, without exception, highlighting the shared human condition of moral fallibility across all people groups and times.
A primitive root meaning "to miss," "to miss the mark," or "to err." Figuratively and broadly, it means "to sin." This term encompasses not only overt transgressions but also any deviation from God's perfect standard, whether in thought, word, or deed, including unintentional errors. The emphatic negation ("sinneth not") underscores the absolute impossibility of any human being living a life entirely free from such moral "misses."
Verse Breakdown
"For there is not a just man upon earth"
This opening clause immediately establishes the verse's challenging premise, dismantling any notion of human perfectibility or absolute righteousness. It asserts that among all humanity, there exists no individual who is entirely righteous in an absolute sense, completely free from moral blemish or failing. The phrase "upon earth" serves to universalize the statement, applying it to all people in all places and at all times, emphasizing the global and timeless nature of this human condition.
"that doeth good, and sinneth not."
This second clause elaborates on the nature of this universal imperfection. Even a person who consistently "doeth good" (Hebrew: ʻâsâh ṭôwb)—who acts righteously, performs virtuous deeds, and earnestly strives to live according to God's will—is still inherently incapable of living a life completely devoid of sin. The conjunction "and" links the positive action of doing good with the negative reality of sin, indicating that these two are not mutually exclusive in the human experience. This is a profound statement about the inherent fallenness of human nature, where even the noblest intentions and most commendable actions are still, in some measure, tainted by imperfection and fall short of God's perfect standard.
Literary Devices
Ecclesiastes 7:20 masterfully employs several potent literary devices to convey its profound and often uncomfortable message. The most prominent is Hyperbole, used not for mere exaggeration but to make an emphatic, universal statement about the human condition. By declaring "there is not a just man upon earth... that sinneth not," the Preacher utilizes an absolute negation to underscore the pervasive and inescapable reality of sin for all humanity. This universal claim is further reinforced by Antithesis, which starkly contrasts the ideal of a "just man" who "doeth good" with the inescapable reality that such a person "sinneth." This juxtaposition highlights the inherent tension and paradox within human nature—the innate desire and capacity for good, yet the undeniable and persistent propensity for moral failure. Furthermore, the verse functions as a piece of Didacticism, serving as a direct teaching or instruction about a fundamental truth of existence, guiding the reader towards a realistic understanding of human limitations and the profound need for humility.
Theological and Thematic Connections
Ecclesiastes 7:20 stands as a cornerstone verse for comprehending the biblical doctrine of universal sinfulness. It articulates a truth that resonates throughout both the Old and New Testaments: humanity, in its fallen state, is fundamentally incapable of achieving perfect righteousness through its own efforts or good deeds. This isn't merely about committing overt acts of transgression, but about an inherent moral imperfection that falls short of God's absolute and holy standard. This profound theological insight lays crucial groundwork for understanding the indispensable necessity of divine grace and the provision of a Savior, as it unequivocally demonstrates that salvation cannot be earned through human merit or adherence to the law alone. It highlights the depth and universality of the human problem, a predicament so profound that only a divine solution can adequately address it.
Reflection and Application
Ecclesiastes 7:20 serves as a powerful and much-needed call to humility and a sober, realistic assessment of our own capabilities. In a world that often promotes self-sufficiency, moral perfection through human effort, and even self-deification, this verse stands as a stark reminder that even our best intentions, most diligent efforts, and most commendable actions are, in some measure, tainted by our fallen nature. It acts as a vital safeguard against self-righteousness, preventing us from judging others harshly while overlooking our own persistent flaws. Recognizing that "there is not a just man upon earth, that doeth good, and sinneth not" fosters profound empathy and compassion for fellow human beings, as we understand that everyone, without exception, struggles with the same universal propensity to miss the mark. This truth should not drive us to despair or apathy, but rather to a deeper, more profound reliance on God's boundless mercy and transforming grace. It compels us to acknowledge our constant need for forgiveness, divine intervention, and ongoing spiritual transformation. Ultimately, it encourages a lifelong posture of humble repentance, seeking to align our lives more closely with God's perfect will, not out of a misguided belief that we can achieve absolute sinlessness, but out of profound gratitude for the grace that mercifully covers our inevitable failings and empowers us to grow.
Questions for Reflection
FAQ
Does this verse imply that doing good is pointless if everyone sins anyway?
Not at all. Ecclesiastes 7:20 does not negate the intrinsic value or importance of doing good; rather, it provides a realistic and biblically grounded assessment of human capacity. The Preacher, Qoheleth, consistently encourages wisdom, diligence, and righteous living throughout the book, culminating in the exhortation to "fear God, and keep his commandments" (Ecclesiastes 12:13). The core point of this verse is that even the most dedicated and sincere pursuit of good cannot result in absolute, perfect sinlessness in God's eyes. Doing good is still commanded, beneficial, and a proper response to God's grace, but it does not earn salvation or render one perfectly righteous before a holy God. Instead, the verse highlights the desperate need for a different kind of righteousness, one that originates from outside of ourselves.
How does this verse relate to the concept of God's justice?
This verse profoundly underscores the absolute nature of God's justice and His perfect holiness, which inherently demand perfect righteousness from humanity. Since Ecclesiastes 7:20 unequivocally states that no human being can meet this perfect standard, it reveals the utter impossibility of being justified or declared righteous by works alone. God's justice is not compromised by human sinfulness; instead, humanity's pervasive sinfulness, as articulated here, highlights the desperate and urgent need for a divine provision for sin. It sets the theological stage for understanding how God, in His infinite wisdom, can be both perfectly just and simultaneously the justifier of those who place their faith in Him (Romans 3:26).
Christ-Centered Fulfillment
Ecclesiastes 7:20, with its stark and universal declaration of human sinfulness, finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. While the Preacher laments the pervasive reality that "there is not a just man upon earth, that doeth good, and sinneth not," the New Testament reveals the singular exception to this universal rule: Jesus Christ. He is the only human being who ever lived a life of perfect righteousness, entirely without sin, fulfilling the Law perfectly in every thought, word, and deed (Hebrews 4:15 and 1 Peter 2:22). This sinless perfection was not merely an ethical achievement; it was absolutely essential for His role as the spotless Lamb of God, whose substitutionary sacrifice alone could atone for the sins of the world (John 1:29 and 2 Corinthians 5:21). Because humanity, by its very nature, cannot produce a "just man" who "sinneth not," God, in His infinite wisdom, mercy, and love, provided the perfectly just and sinless Son to bear the penalty for our universal unrighteousness. Thus, the profound truth of Ecclesiastes 7:20 points directly to the indispensable necessity of Christ's perfect life and atoning death as the only means by which humanity can be reconciled to a holy God and declared righteous, not by their own merit, but by grace through faith in Him (Romans 5:19).