Surely there is not a righteous man on earth who does good and doesn’t sin.
Parallel Translations
-
Surely there is not a righteous man on earth who does good and doesn’t sin.
-
For there is not a just man upon earth, that doeth good, and sinneth not.
-
For there is not a righteous man upon earth, that doeth good, and sinneth not.
Examined in Scripture Analysis
Contradictions (3)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (11)
Passages linked to Ecclesiastes 7:20 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 3:23 for all have sinned, and fall short of the glory of God;
- Isaiah 53:6 All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
- 1 John 1:8-10 If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to forgive us the sins, and to cleanse us from all unrighteousness. If we say that we haven’t sinned, we make him a liar, and his word is not in us.
- James 3:2 For we all stumble in many things. Anyone who doesn’t stumble in word is a perfect person, able to bridle the whole body also.
- 1 Kings 8:46 If they sin against you (for there is no man who doesn’t sin), and you are angry with them, and deliver them to the enemy, so that they carry them away captive to the land of the enemy, far off or near;
- Proverbs 20:9 Who can say, “I have made my heart pure. I am clean and without sin?”
- Job 15:14-16 What is man, that he should be clean? What is he who is born of a woman, that he should be righteous? Behold, he puts no trust in his holy ones. Yes, the heavens are not clean in his sight; how much less one who is abominable and corrupt, a man who drinks iniquity like water!
- 2 Chronicles 6:36 “If they sin against you (for there is no man who doesn’t sin), and you are angry with them, and deliver them to the enemy, so that they carry them away captive to a land far off or near;
- Isaiah 64:6 For we have all become like one who is unclean, and all our righteousness is like a polluted garment. We all fade like a leaf; and our iniquities, like the wind, take us away.
- Psalms 143:2 Don’t enter into judgment with your servant, for in your sight no man living is righteous.
- Psalms 130:3 If you, Yah, kept a record of sins, Lord, who could stand?
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain Consider what desolation and destruction shall come, if thou…
Consider what desolation and destruction shall come, if thou do not obey them.
To wit, on these admonitions that go before.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Ecc 7:20 For [there is] not a just man…
Ecc 7:20 For [there is] not a just man upon earth, that doeth good, and sinneth not.
Ver. 20. For there is not a just man upon earth.] No, this is reserved for the state of perfection in heaven, where are "the spirits of just men made perfect." {Heb 12:23} It was the cavil wherewith the Pelagians troubled St Augustine, whether it were impossible that by the absolute power of God a just man might not live on earth without sin? {a} But what have we to do here with the absolute power of God? His revealed will is, "That there is not a just man upon earth that doth good and sinneth not"; nay, that sinneth not, even in his doing of good. Our righteousness, while we are on earth, is mixed, as light and darkness, dimness at least, in a painted glass dyed with some obscure and dim colour; it is transparent and giveth good, but not clear and pure light. It is a witty observation of a late learned divine, {b} that the present tense in grammar is accompanied with the imperfect, the future with the preter-pluperfect tense; and that such is the condition of our present and future holiness. Our future is more than perfect, our present is imperfect indeed, but yet true holiness and happiness. {See Trapp on "Pro 20:9"}
Read full note →
{a} Aug., De Peccator. Meritis, lib. ii. cap. 7.
{b} Dr Stoughton, on Php 3:20.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For; so this is a reason either,
For; so this is a reason either,
1. Of the foregoing counsels, Ecc 7:10-18, the 19th verse being interposed only as a proof of the last clause of Ecc 7:18. Or,
Read full note →
2. To show the necessity and advantage of that wisdom commended Ecc 7:19, because all men are very prone to folly and sin, and therefore need that wisdom which is from above to direct and keep them from it. But this particle may be, and elsewhere is, commonly rendered yet; and so the sense is, Although wisdom doth exceedingly strengthen a man, yet it doth not so strengthen him, as if it would keep him from falling into all sin. Or, because; or, seeing that; and so this relates to the following verse, Seeing all men sin, we should be ready to pardon the offences of others against us, either by word or deed. Or, surely; and so it is an entire sentence, such as there are many in this book.
There is not a just man upon earth, whereby he manifestly implies that the just in heaven are perfect and sinless, that doeth good, and sinneth not; who is universally and perfectly good, and free from all sin.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For there is not a just man upon earth,....…
For there is not a just man upon earth,.... Or "although", or "notwithstanding" (d), wisdom is so beneficial, and guards and strengthens a good man, yet no man has such a share of it as to live without sin; there was not then one on earth, there never had been, one, nor never would be, nor has been, excepting the man Christ Jesus; who indeed, as man, was perfectly just, while here on earth, and went about doing good, and never sinned in all his life; but this cannot be said of any other, no, not of one that is truly and really just; not externally and in his own opinion only, but who is made so by the obedience of Christ, or by his righteousness imputed to him, while he is here on earth; otherwise in heaven, where the spirits of just men are made perfect, there it may be said of them what follows, but nowhere else;
that doeth good, and sinneth not; it is the character of a just man to do good, to do that which is according to the will of God, from a principle of love to him, through faith in him, in the name and strength of Christ, and with a view to the glory of God; to do good in such a sense wicked men cannot; only such who are made good by the grace of God, are regenerated and made new creatures in Christ, are quickened by his Spirit, and are true believers in him; who appear to be what they are, by the fruits of good works they bring forth; and this not in a mercenary way, or in order to obtain life and righteousness, but as constrained by the grace of God, by which they are freely justified; and yet these are not free from sin, as appears by their confessions and complaints, by their backslidings, slips, and falls, and their petitions for fresh discoveries of pardoning grace; and even are not without sin, and the commission of it, in religious duties, or while they are doing good; hence their righteousness is said to be as filthy rags, and mention is made of the iniquity of holy things, Isa 64:6. The Targum is,
Read full note →
"that does good all his days, and sins not before the Lord.''
Aben Ezra justly gives the sense thus,
"who does good always, and never sins;''
and observes that there are none but sin in thought, word, or deed. The poet (e) says,
"to sin is common to all men;''
no man, though ever so good, is perfect on earth, or free from sin; see Kg1 8:46. Alshech's paraphrase is,
"there is not a righteous man on earth, that does good, and sins not; , "in that good";''
which is the true sense of the words.
(d) "quamvis", Junius & Tremelllus, Amama, so Broughton; "attamen", Grotius. (e) Sophoclis Antigone, v. 1140.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Sinneth not - Who is universally and perfectly good.
Sinneth not - Who is universally and perfectly good.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 20. There is not a just man upon…
Verse 20. There is not a just man upon earth, that doeth good, and sinneth not.] לא יחטא lo yechta, that may not sin. There is not a man upon earth, however just he may be, and habituated to do good, but is peccable-liable to commit sin; and therefore should continually watch and pray, and depend upon the Lord. But the text does not say, the just man does commit sin, but simply that he may sin; and so our translators have rendered it in 1Sa 2:25, twice in 1Kg 8:31; 1Kg 8:46, and 2Ch 6:36; and the reader is requested to consult the note on 1Kg 8:46, where the proper construction of this word may be found, and the doctrine in question is fully considered.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain The connection of this verse with Ecc 7:18-19 becomes…
The connection of this verse with Ecc 7:18-19 becomes clearer if it is borne in mind that the fear of God, wisdom, and justice, are merely different sides of one and the same character, the formation of which is the aim of all the precepts in this chapter. The words “just” Ecc 7:15, Ecc 7:20 and “righteous” Ecc 7:16 are exactly the same in Hebrew.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain City. It has the advantage over more strength, chap.…
City. It has the advantage over more strength, chap. ix. 16.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Referring to Ecc 7:16. Be not "self-righteous," seek not…
Referring to Ecc 7:16. Be not "self-righteous," seek not to make thyself "just" before God by a superabundance of self-imposed performances; "for true 'wisdom,' or 'righteousness,' shows that there is not a just man," &c.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 20. Not a just man — Be it remembered…
20. Not a just man — Be it remembered that the discussion here is of practical “wisdom,” not of abstract morality. The question of sin and holiness as before God, and in the domain of the sweet and salutary doctrines of the New Testament, is not here touched at all. We are simply told that prudence indicates that we are not to rely implicitly on, nor follow servilely, even the heroes of our land, for the most accurate man now or ever upon earth makes mistakes, and does sometimes wrong. The case of wilful transgression of the moral law is not at all before the mind of the writer, and our dear hopes and sweet experiences of walking before God and man “when sin is all destroyed,” need suffer no eclipse from this stated infirmity of judgment.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 20. For there is not a just man upon…
20. For there is not a just man upon earth] The sequence of thought is again obscure. We fail at first to see how the fact of man’s sinfulness is the ground of the maxim that wisdom is a better defence than material strength. The following train of associations may perhaps supply the missing link. There had been a time when the presence of ten righteous men would have preserved a guilty city from destruction (Gen_18:32). But no such men were found, and the city therefore perished. And experience shews that no such men—altogether faultless—will be found anywhere. No one therefore can on that ground claim exemption from chastisement. What remains for the wise man but to fall back on the wisdom which consists in the “fear of God” (Ecc_7:13), the reverential awe which will at least keep him from presumptuous sins. Substantially the thought is that of a later teaching, that “in many things we offend all” (Jas_3:2), and therefore that a man is justified by faith (the New Testament equivalent for “the fear of the Lord” as the foundation of a righteous life), and not by works, though not without them. Here again we may compare the Stoic teaching, “Wise men are rare. Here and there legends tell of one good man, or it may be two, as of strange præter-natural being rarer than the Phœnix.… All are evil and on a level with each other, so that this differs not from that, but all are alike insane” (Alex. Aphrod. de Fato 28).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The wisdom above signified is, indeed, absolutely necessary, if…
The wisdom above signified is, indeed, absolutely necessary, if one would escape the consequences of that frailty of nature which leads to transgression. Wisdom shows the sinner a way out of the evil course in which he is walking, and puts him back in that fear of God which is his only safety. For there is not a just man upon earth. The verse confirms ver. 19. Even the just man sinneth, and therefore needs wisdom. That doeth good, and sinneth not. This reminds us of the words in Solomon"s prayer (1Ki_8:46; Pro_20:9) So St. James (Jam_3:2) says, "In many things we all offend;" and St. John, "It" we say that we have no sin, we deceive ourselves, and the truth is not in us". (1Jn_1:8) A Greek gnome runs JAmartanei ti kaiterov. "Erreth at times the very wisest man.
Vers. 20, 29.
Read full note →
Perfection is not on earth.
It would be a mistake to attribute these statements to anything peculiar in the experience and circumstances of the author of this book. The most attentive and candid observers of human nature will attest the truth of these very decided judgments. Christians are sometimes accused of exaggerating human sinfulness, in order to prepare for the reception of the special doctrines of Christianity; but they are not so accused by observers whose opportunities have been wide and varied, and who have the sagacity to interpret human conduct.
I THE NATURE OF SIN. It is deflection from a Divine standard, departure from the Divine way, abuse of Divine provision, renunciation of Divine purpose.
II THE UNIVERSALITY OF SIN. This is both the teaching of Scripture and the lesson of all experience in every land and in every age.
III THE EXCEPTION TO SIN. The Divine Man, Jesus Christ, alone among the sons of men, was faultless and perfect.
IV THE SPIRITUAL LESSONS TAUGHT BY THE PREVALENCE OF SIN.
1. The duty of humility, contrition, and repentance.
2. The value of the redemption and salvation which in the gospel Divine wisdom and compassion have provided as the one universal remedy for the one universal evil that afflicts mankind. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For there is not a just man upon earth,…
Ecc_7:20
For there is not a just man upon earth, that doeth good, and sinneth not.
Read full note →
Mans inability to keep the law perfectly
Here is the undoubted character of all the human race, fixing imperfection and sinfulness on the best of the kind in this world, and so concluding all to be liable to sin, and under it.
I. What is legal perfection, or perfect keeping of the commands. It is a perfect conformity of heart and life to the commands of God; and implies--
1. A perfection of the principles of action (Mat_22:37).
2. A perfection of the part, as of obedience. No part must be lacking, every command of whatsoever nature must be kept (Gal_3:10).
3. A perfection of degrees in every part (Mat_22:37). Sincerity is not enough in the eye of the law. In everything one must come to the highest pitch, or there is no perfection.
4. A perfection of duration or continuance (Gal_3:10). One bad trip after a course of obedience will mar all.
II. The attainableness of this perfection.
1. Adam before the fall was able to have kept the commands perfectly; he might have attained it; for God made him upright (Ecc_7:29).
2. The man Christ, who was not a mere man, but God-man, who was not only able to keep the law perfectly, but actually did so.
3. The saints in heaven are able, and do actually perfectly obey whatever Gods will to them is (Heb_12:23).
4. But since Adam fell, no mere man is able, while in this life, either of himself, or by virtue of any grace now given, to keep the commands perfectly (Jam_3:2). This inability is owing to the remains of corruption that cleaves to every one of them in this mortal state (Rom_7:2)
III. How the saints sin daily, and break the commands.
1. How many ways the commands may be broken.
(1) In deeds done contrary to the command of God, or not done, though required.
(2) In words, either speaking what we ought not, or not speaking what we ought, or speaking what we ought, but not in the manner commanded.
(3) In thoughts. One may sin by thinking what he ought not, by omitting of good thoughts, and by not managing good thoughts, in the manner required by the law.
2. In what respect the saints sin daily, in thought, word and deed.
(1) Negatively: not that the saints fall into gross sins daily, against the letter of the law, either in thought, word or deed. Such spots are not the spots of Gods people. Christs dwelling by His Spirit in them, the breaking of the reign of sin in them by the power of Divine grace, and their habitual tenderness and watchfulness, hold them off that way of life.
(2) Positively. Besides that saints may be surprised into gross sins in thought, word and deed, sometimes by inadvertency, weakness and violence of temptation, which is the burden of their souls, they sin every day in thought, word and deed when they keep the strictest watch and have most of the Divine assistance.
3. How these failures of theirs break the commands, while they sincerely endeavour to obey them. Why, the moral law is the eternal rule of righteousness, and in whatever state the creature be, he is bound to obey his Creator, whether in a state of nature or grace, glory or damnation. And though perfection be not attainable in this life, yet it is the saints duty as well as that of others. So every coming short of that perfection is their sin, needing to be taken away by Christs blood.
IV. Confirm the point, that perfection is not attainable in this life.
1. The Scripture attests that there is no man without sin (1Ki_8:46; Jam_3:2). If any man set up for it in himself, the Spirit of God says he deceives himself (1Jn_1:8). See an unanswerable question (Pro_20:9).
2. The best have a corrupt as well as a gracious principle, making the spiritual combat never ending till death give the separating stroke (Gal_5:17).
3. We are taught always to pray for pardon, Forgive us our debts: but sinless creatures need no pardons. This clearly shows that all sin, and so come short of perfect obedience.
4. Consider the spirituality of the law and its extent with human weakness, and you will see this clearly. (T. Boston, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:20 Not a single person . . . always…
7:20 Not a single person . . . always good and never sins: Cp. 1 Kgs 8:46; Prov 20:9; Rom 3:23.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.