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Commentary on Ecclesiastes 7 verses 23–29
Solomon had hitherto been proving the vanity of the world and its utter insufficiency to make men happy; now here he comes to show the vileness of sin, and its certain tendency to make men miserable; and this, as the former, he proves from his own experience, and it was a dear-bought experience. He is here, more than any where in all this book, putting on the habit of a penitent. He reviews what he had been discoursing of already, and tells us that what he had said was what he knew and was well assured of, and what he resolved to stand by: All this have I proved by wisdom, Ecc 7:23. Now here,
I. He owns and laments the deficiencies of his wisdom. He had wisdom enough to see the vanity of the world and to experience that that would not make a portion for a soul. But, when he came to enquire further, he found himself at a loss; his eye was too dim, his line was too short, and, though he discovered this, there were many other things which he could not prove by wisdom.
1.His searches were industrious. God had given him a capacity for knowledge above any; he set up with a great stock of wisdom; he had the largest opportunities of improving himself that ever any man had; and, (1.) He resolved, if it were possible, to gain his point: I said, I will be wise. He earnestly desired it as highly valuable; he fully designed it as that which he looked upon to be attainable; he determined not to sit down short of it, Pro 18:1. Many are not wise because they never said they would be so, being indifferent to it; but Solomon set it up for the mark he aimed at. When he made trial of sensual pleasures, he still thought to acquaint his heart with wisdom (Pro 2:3), and not to be diverted from the pursuits of that; but perhaps he did not find it so easy a thing as he imagined to keep up his correspondence with wisdom, while he addicted himself so much to his pleasures. However, his will was good; he said, I will be wise. And that was not all: (2.) He resolved to spare no pains (Ecc 7:25): "I applied my heart; I and my heart turned every way; I left no stone unturned, no means untried, to compass what I had in view. I set myself to know, and to search, and to seek out wisdom, to accomplish myself in all useful learning, philosophy, and divinity." If he had not thus closely applied himself to study, it would have been but a jest for him to say, I will be wise, for those that will attain the end must take the right way. Solomon was a man of great quickness, and yet, instead of using that (with many) as an excuse for slothfulness, he pressed it upon himself as an inducement to diligence, and the easier he found it to master a good notion the more intent he would be that he might be master of the more good notions. Those that have the best parts should take the greatest pains, as those that have the largest stock should trade most. He applied himself not only to know what lay on the surface, but to search what lay hidden out of the common view and road; nor did he search a little way, and then give it over because he did not presently find what he searched for, but he sought it out, went to the bottom of it; nor did he aim to know things only, but the reasons of things, that he might give an account of them.
2.Yet his success was not answerable or satisfying: "I said, I will be wise, but it was far from me; I could not compass it. After all, This only I know that I know nothing, and the more I know the more I see there is to be known, and the more sensible I am of my own ignorance. That which is far off, and exceedingly deep, who can find it out?" He means God himself, his counsels and his works; when he searched into these he presently found himself puzzled and run aground. He could not order his speech by reason of darkness. It is higher than heaven, what can he do? Job 11:8. Blessed be God, there is nothing which we have to do which is not plain and easy; the word is nigh us (Pro 8:9); but there is a great deal which we would wish to know which is far off, and exceedingly deep, among the secret things which belong not to us. And probably it is a culpable ignorance and error that Solomon here laments, that his pleasures, and the many amusements of his court, had blinded his eyes and cast a mist before them, so that he could not attain to true wisdom as he designed.
II. He owns and laments the instances of his folly in which he had exceeded, as, in wisdom, he came short. Here is,
1.His enquiry concerning the evil of sin. He applied his heart to know the wickedness of folly, even of foolishness and madness. Observe, (1.) The knowledge of sin is a difficult knowledge, and hard to be attained; Solomon took pains for it. Sin has many disguises with which it palliates itself, as being loth to appear sin, and it is very hard to strip it of these and to see it in its true nature and colours. (2.) It is necessary to our repentance for sin that we be acquainted with the evil of it, as it is necessary to the cure of a disease to know its nature, causes, and malignity. St. Paul therefore valued the divine law, because it discovered sin to him, Rom 7:7. Solomon, who, in the days of his folly, had set his wits on work to invent pleasures and sharpen them, and was ingenious in making provision for the flesh, now that God had opened his eyes is as industrious to find out the aggravations of sin and so to put an edge upon his repentance. Ingenious sinners should be ingenious penitents, and wit and learning, among the other spoils of the strong man armed, should be divided by the Lord Jesus. (3.) It well becomes penitents to say the worst they can of sin, for the truth is we can never speak ill enough of it. Solomon here, for his further humiliation, desired to see more, [1.] Of the sinfulness of sin; that is it which he lays the greatest stress upon in this inquiry, to know the wickedness of folly, by which perhaps he means his own iniquity, the sin of uncleanness, for that was commonly called folly in Israel, Gen 34:7; Deu 22:21; Jdg 20:6; Sa2 13:12. When he indulged himself in it, he made a light matter of it; but now he desires to see the wickedness of it, its great wickedness, so Joseph speaks of it, Gen 39:9. Or it may be taken there generally for all sin. Many extenuate their sins with this, They were folly; but Solomon sees wickedness in those follies, an offence to God and a wrong to conscience. This is wickedness, Jer 4:18; Zac 5:8. [2.] Of the folly of sin; as there is a wickedness in folly, so there is a folly in wickedness, even foolishness and madness. Wilful sinners are fools and madmen; they act contrary both to right reason and to their true interest.
2.The result of this enquiry.
(1.)He now discovered more than ever of the evil of that great sin which he himself had been guilty of, the loving of many strange women, Kg1 11:1. This is that which he here most feelingly laments, and in very pathetic expressions. [1.] He found the remembrance of the sin very grievous. O how heavily did it lie upon his conscience! what an agony was he in upon the thought of it - the wickedness, the foolishness, the madness, that he had been guilty of! I find it more bitter than death. As great a terror seized him, in reflection upon it, as if he had been under the arrest of death. Thus do those that have their sins set in order before them by a sound conviction cry out against them; they are bitter as gall, nay, bitter as death, to all true penitents. Uncleanness is a sin that is, in its own nature, more pernicious than death itself. Death may be made honourable and comfortable, but this sin can be no other than shame and pain, Pro 5:9, Pro 5:11. [2.] He found the temptation to the sin very dangerous, and that it was extremely difficult, and next to impossible, for those that ventured into the temptation to escape the sin, and for those that had fallen into the sin to recover themselves by repentance. The heart of the adulterous woman is snares and nets; she plays her game to ruin souls with as much art and subtlety as ever any fowler used to take a silly bird. The methods such sinners use are both deceiving and destroying, as snares and nets are. The unwary souls are enticed into them by the bait of pleasure, which they greedily catch at and promise themselves satisfaction in; but they are taken before they are aware, and taken irrecoverably. Her hands are as bands, with which, under colour of fond embraces, she holds those fast that she has seized; they are held in the cords of their own sin, Pro 5:22. Lust gets strength by being gratified and its charms are more prevalent. [3.] He reckoned it a great instance of God's favour to any man if by his grace he has kept him from this sin: He that pleases God shall escape from her, shall be preserved either from being tempted to this sin or from being overcome by the temptation. Those that are kept from this sin must acknowledge it is God that keeps them, and not any strength or resolution of their own, must acknowledge it a great mercy; and those that would have grace sufficient for them to arm them against this sin must be careful to please God in every thing, by keeping his ordinances, Lev 18:30. [4.] He reckoned it a sin that is as sore a punishment of other sins as a man can fall under in this life: The sinner shall be taken by her. First, Those that allow themselves in other sins, by which their minds are blinded and their consciences debauched, are the more easily drawn to this. Secondly, it is just with God to leave them to themselves to fall into it. See Rom 1:26, Rom 1:28; Eph 4:18, Eph 4:19. Thus does Solomon, as it were, with horror, bless himself from the sin in which he had plunged himself.
(2.)He now discovered more than ever of the general corruption of man's nature. He traces up that stream to the fountain, as his father had done before him, on a like occasion (Psa 51:5): Behold, I was shapen in iniquity. [1.] He endeavoured to find out the number of his actual transgressions (Ecc 7:27): "Behold, this have I found, that is, this I hoped to find; I thought I could have understood my errors and have brought in a complete list, at least of the heads of them; I thought I could have counted them one by one, and have found out the account." He desired to find them out as a penitent, that he might the more particularly acknowledge them; and, generally, the more particular we are in the confession of sin the more comfort we have in the sense of the pardon; he desired it also as a preacher, that he might the more particularly give warning to others. Note, A sound conviction of one sin will put us upon enquiring into the whole confederacy; and the more we see amiss in ourselves the more diligently we should enquire further into our own faults, that what we see not may be discovered to us, Job 34:32. [2.] He soon found himself at a loss, and perceived that they were innumerable (Ecc 7:28): "Which yet my soul seeks; I am still counting, and still desirous to find out the account, but I find not, I cannot count them all, nor find out the account of them to perfection. I still make new and amazing discoveries of the desperate wickedness that there is in my own heart," Jer 17:9, Jer 17:10. Who can know it? Who can understand his errors? Who can tell how often he offends? Psa 19:12. He finds that if God enters into judgment with him, or he with himself, for all his thoughts, words, and actions, he is not able to answer for one of a thousand, Job 9:3. This he illustrates by comparing the corruption of his own heart and life with the corruption of the world, where he scarcely found one good man among a thousand; nay, among all the thousand wives and concubines which he had, he did not find one good woman. "Even so," says he, "When I come to recollect and review my own thoughts, words, and actions, and all the passages of my life past, perhaps among those that were manly I might find one good among a thousand, and that was all; the rest even of those had some corruption or other in them." He found (Ecc 7:20) that he had sinned even in doing good. But for those that were effeminate, that passed in the indulgence of his pleasures, they were all naught; in that part of his life there did not appear so much as one of a thousand good. In our hearts and lives there appears little good, at the best, but sometimes none at all. Doubtless this is not intended as a censure of the female sex in general; it is probable that there have been and are more good women than good men (Act 17:4, Act 17:12); he merely alludes to his own sad experience. And perhaps there may be this further in it: he does, in his proverbs, warn us against the snares both of the evil man and of the strange woman (Pro 2:12, Pro 2:16; Pro 4:14; Pro 5:3); now he had observed the ways of the evil women to be more deceitful and dangerous than those of the evil men, that it was more difficult to discover their frauds and elude their snares, and therefore he compares sin to an adulteress (Pro 9:13), and perceives he can no more find out the deceitfulness of his own heart than he can that of a strange woman, whose ways are movable, that thou canst not know them. [3.] He therefore runs up all the streams of actual transgression to the fountain of original corruption. The source of all the folly and madness that are in the world is in man's apostasy from God and his degeneracy from his primitive rectitude (Ecc 7:20): "Lo, this only have I found; when I could not find out the particulars, yet the gross account was manifest enough; it is as clear as the sun that man is corrupted and revolted, and is not as he was made." Observe, First, How man was made by the wisdom and goodness of God: God made man upright; Adam the first man, so the Chaldee. God made him, and he made him upright, such a one as he should be; being made a rational creature, he was, in all respects, such a one as a rational creature should be, upright, without any irregularity; one could find no fault in him; he was upright, that is, determined to God only, in opposition to the many inventions which he afterwards turned aside to. Man, as he came out of God's hands, was (as we may say) a little picture of his Maker, who is good and upright. Secondly, How he was marred, and in effect unmade, by his own folly and badness: They have sought out many inventions - they, our first parents, or the whole race, all in general and every one in particular. They have sought out great inventions (so some), inventions to become great as gods (Gen 3:5), or the inventions of the great ones (so some), of the angels that fell, the Magnates, or many inventions. Man, instead of resting in what God had found for him, was for seeking to better himself, like the prodigal that left his father's house to seek his fortune. Instead of being for one, he was for many; instead of being for God's institutions, he was for his own inventions. The law of his creation would not hold him, but he would be at his own disposal and follow his own sentiments and inclinations. Vain man would be wise, wiser than his Maker; he is giddy and unsettled in his pursuits, and therefore has many inventions. Those that forsake God wander endlessly. Men's actual transgressions are multiplied. Solomon could not find out how many they are (Ecc 7:28); but he found they were very many. Many kinds of sins, and those often repeated. They are more than the hairs on our heads, Psa 40:12.
"Behold,
I have found this, says the preacher, counting one by one, to find out the
account. Which still my soul seeks, but
I have not found it. I have found one
man among a thousand, but one woman among all those I have not found. Only this
have I found: that God has made man righteous, but he has sought out many
inventions. "He says, "I found this", teaching
all things diligently, that by sinning little by little, and adding one crime
on top of another, we amass a great number of sins for ourselves. '"esebon"'
even, which all translate as "logismon"
in Greek, according to the ambiguity of the Hebrew language can be said by us
to be 'number', 'sum', 'account', and 'consideration'. But, he says, my spirit sought even this
question of whether woman is rightly found to be guilty. And although I found scarcely any men to be
good, thus so that only one from a thousand can be found, I couldn't even find
one woman to be completely good. For all
of them have led me not to virtue but to self-indulgence. And because man's heart is predisposed
towards wickedness from boyhood, and almost all of us offend God in some way,
in this failing of mankind, women are more prone to this fate. The famous poet says about this:
"inconstant and always changeable is woman" [Virg. Aen. 4. 569/70.]. And the apostle says, "always learning
yet never arriving at the knowledge of the truth" [II Tim. 3.7.]. But he does not condemn this nature as being
common to all mankind, or say that God the creator does evil things, because he
is the creator of these things, but he warns subtly those who are not able to
avoid evil, and says that we are created good by God; but he also says that
because we are left with our own free-will to deteriorate into a worse and
worse state through our own vices, while we seek greater things and contemplate
many things beyond our strength. Differently:
while I consider the reason behind each and every one of these verses, I have
found no thought, which is not perturbed from outside by wicked thoughts. But in a thousand men I have found one man,
who is made in the image of his creator; and not in a thousand of any kind, but
of one thousand "men". There is not a like number of women
corresponding to men. In the thousand,
those who have not been close to a woman have therefore remained the most pure. But all this must be taken as a
metaphor. In many though, who enthuse
and every day sweat in their thinking, scarcely can there be found one pure
thought, that is worthy of the name of man.
We can take thoughts for men though, and women for work, and say that
the thoughts of man can only be seen as pure with great difficulty. But since the body does work, it is always
mixed up with some fault. But instead of
that which we said above interpreting the Hebrew phrase, "one upon
another, so that a great accumulation is made" we could either say 'account',
or 'thought'; Symmachus interprets this more clearly, saying, "one upon
another makes an amount". And we
are accustomed to call this complete and neutral, which I sought and had wanted
to find. The Hebrews name this in the
case of females, just as in the phrase "I sought one from God, this I
ask" [Ps. 26, 4.],
in place of that which is one. [[lit. "pro eo quod est unum"]]
CHAPTER 8
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SUMMARY
Ecclesiastes 7:28 records a poignant and often debated personal observation from the Preacher, reflecting his exhaustive quest to find true wisdom and moral uprightness among humanity. He expresses deep disillusionment, lamenting that despite his diligent search, he found only one man among a thousand who met his criteria for genuine uprightness, yet he found no woman among all those he encountered who did. This verse serves as a stark, albeit subjective, commentary on the pervasive nature of human sinfulness and the extreme rarity of unblemished righteousness in a fallen world, stemming from the Preacher's own lived experience and often cynical perspective.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 7:28 employs several potent literary devices to convey its stark and often unsettling message. The most prominent is Hyperbole, particularly evident in the numerical expressions "one man among a thousand" and the absolute "a woman among all those have I not found." These are not intended as literal statistical findings but rather as exaggerated figures of speech designed to underscore the extreme rarity of true righteousness and the Preacher's profound disillusionment with the human condition. The verse also utilizes Juxtaposition by contrasting the finding of "one man" with the finding of "no woman," which serves to highlight the Preacher's specific, and arguably jaded, personal experience and observations. Furthermore, the entire statement functions as a Personal Lament or Subjective Observation, reflecting the Preacher's unique and often pessimistic "under the sun" perspective on human morality, rather than an objective, divine declaration applicable to all times and all people.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while challenging and often misunderstood, points to a profound theological truth about the fallen state of humanity. The Preacher's desperate search for an "upright" individual, and his extremely limited success, underscores the universal impact of sin on all people. It is not an indictment of one gender over another in terms of inherent moral capacity, but rather a vivid, albeit personal, illustration of how deeply sin has permeated all of humanity, making true, consistent righteousness exceptionally rare. The Preacher's lament echoes the broader biblical understanding that "there is no one righteous, not even one" (Romans 3:10), and that "all have sinned and fall short of the glory of God" (Romans 3:23). This fundamental human inability to achieve perfect righteousness on its own sets the stage for the absolute necessity of divine intervention, grace, and a perfect Redeemer.
REFLECTION AND APPLICATION
Ecclesiastes 7:28, despite its controversial nature and the need for careful interpretation, serves as a powerful and humbling reminder of the pervasive reality of human sinfulness and the profound difficulty of finding true, unblemished righteousness in a fallen world. Rather than fixating on a perceived gender bias, which is best understood as the Preacher's personal, jaded observation from a specific historical context, we are called to recognize the universal human condition of falling short of God's perfect standard. This verse should lead us to profound humility, prompting a deeper reliance on God's sovereign grace for both wisdom and righteousness, rather than on our own flawed efforts or the imperfect examples of others. It compels us to look inward, striving for personal integrity and godliness, knowing that true uprightness is ultimately a gift from God, cultivated through a transformative relationship with Him, and not something easily found or achieved by human strength or merit alone. Ultimately, this challenging verse directs our gaze beyond human limitations to the only perfectly righteous one.
Questions for Reflection
FAQ
Does Ecclesiastes 7:28 teach that women are inherently less righteous than men?
Answer: No, Ecclesiastes 7:28 should not be interpreted as a universal theological statement about the inherent righteousness or spiritual capacity of men versus women. Instead, it is best understood as a deeply personal and perhaps jaded observation from the Preacher, traditionally identified as King Solomon, based on his extensive and often disappointing experiences, particularly with his numerous wives and concubines, as detailed in 1 Kings 11:1-3. The book of Ecclesiastes frequently reflects a cynical "under the sun" perspective, highlighting the Preacher's profound disillusionment with finding perfect human virtue in a fallen world. The broader biblical narrative consistently affirms the equal capacity for sin and righteousness in both men and women, emphasizing that "all have sinned and fall short of the glory of God" (Romans 3:23) and that salvation in Christ is available to all, regardless of gender (Galatians 3:28).
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 7:28, with its lament over the extreme rarity of true righteousness among humanity, profoundly foreshadows the ultimate need for Christ and finds its complete fulfillment in Him. The Preacher's exhaustive search and his limited findings underscore the universal human inability to achieve perfect uprightness, a theme echoed throughout the Old Testament (e.g., Psalm 14:3) and definitively confirmed in the New Testament, where we learn that "there is no one righteous, not even one" (Romans 3:10). This pervasive human deficiency finds its complete and glorious answer in Jesus Christ, who stands as the only perfectly righteous "man among a thousand"—indeed, the only perfectly righteous human being in all of history. He lived a sinless life, perfectly fulfilling all of God's law and moral demands (Hebrews 4:15). Furthermore, through His atoning sacrifice on the cross, Christ did not merely point to righteousness but became our righteousness, bearing our sin so that "in him we might become the righteousness of God" (2 Corinthians 5:21). What the Preacher desperately sought and found only in fleeting, imperfect glimpses, God provided fully and freely in Christ, making it possible for all who believe to be declared righteous in God's sight, not by their own merit, but by faith in Him (Philippians 3:9). Thus, the despair and disillusionment expressed in Ecclesiastes 7:28 ultimately give way to the hope, triumph, and perfect sufficiency found in the person and work of Jesus Christ.