Ecclesiastes 7:20 kjv
For there is not a just man upon earth, that doeth good, and sinneth not.
Ecclesiastes 7:20 nkjv
For there is not a just man on earth who does good And does not sin.
Ecclesiastes 7:20 niv
Indeed, there is no one on earth who is righteous, no one who does what is right and never sins.
Ecclesiastes 7:20 esv
Surely there is not a righteous man on earth who does good and never sins.
Ecclesiastes 7:20 nlt
Not a single person on earth is always good and never sins.
Ecclesiastes 7 20 Cross References
| Verse | Text | Reference |
|---|---|---|
| 1 Kgs 8:46 | "...for there is no one who does not sin..." | All humans are prone to sin. |
| 2 Chr 6:36 | "...for there is no one who does not sin..." | Echoes 1 Kgs 8:46 on universal sin. |
| Psa 14:3 | "They have all turned aside; together they have become corrupt; there is none who does good, not even one." | Universal depravity; no one does pure good. |
| Psa 53:3 | "Every one of them has turned aside; together they have become corrupt; there is none who does good, not even one." | Repetition emphasizing universal sinfulness. |
| Psa 130:3 | "If you, O LORD, should mark iniquities, O Lord, who could stand?" | God's strict justice means no one is sinless. |
| Pro 20:9 | "Who can say, 'I have made my heart pure; I am clean from my sin'?" | Implies no one can claim sinless purity. |
| Isa 53:6 | "All we like sheep have gone astray; we have turned—every one—to his own way..." | Humanity's collective wandering into sin. |
| Jer 17:9 | "The heart is deceitful above all things, and desperately sick; who can understand it?" | Humanity's inward sinfulness and deceit. |
| Rom 3:9-12 | "...for we have already charged that all, both Jews and Greeks, are under sin, as it is written: 'None is righteous, no, not one...' " | New Testament confirmation of universal sin. |
| Rom 3:23 | "for all have sinned and fall short of the glory of God," | Defines the universal extent of sin. |
| Rom 5:12 | "...just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—" | Sin's origin in Adam and its spread to all. |
| Gal 3:22 | "But the Scripture has imprisoned everything under sin..." | Scripture declares all humanity is subject to sin. |
| Jam 3:2 | "For we all stumble in many ways." | Confirms common human failings and sins. |
| 1 Jn 1:8 | "If we say we have no sin, we deceive ourselves, and the truth is not in us." | Self-deception regarding personal sin. |
| 1 Jn 1:10 | "If we say we have not sinned, we make him a liar, and his word is not in us." | Denying sin makes God a liar. |
| Job 9:2 | "...how can a man be in the right before God?" | Rhetorical question implies human inability. |
| Job 15:14 | "What is man, that he should be clean? Or he who is born of a woman, that he should be righteous?" | Inherent impurity from birth. |
| Job 25:4 | "How then can man be in the right before God? How can he be clean who is born of woman?" | Reiterates the unrighteousness of humanity. |
| Pro 24:16 | "For a righteous man falls seven times and rises again..." | Even the righteous are not without failings. |
| Luk 17:10 | "...When you have done all that you were commanded, say, 'We are unworthy servants; we have only done what was our duty.'" | Human effort, even when complete, cannot merit. |
| Isa 64:6 | "We have all become like one who is unclean, and all our righteous deeds are like a polluted garment." | Human righteousness is stained by sin. |
Ecclesiastes 7 verses
Ecclesiastes 7 20 Meaning
Ecclesiastes 7:20 states a fundamental truth about humanity: that no person living on earth is perfectly righteous in their actions, meaning no one can consistently do good without ever committing sin. This verse underscores the pervasive reality of sin and the inherent imperfection of all human beings.
Ecclesiastes 7 20 Context
Ecclesiastes, often attributed to Qoheleth (the Preacher), explores the meaning of life "under the sun"—from a purely human, earthly perspective. Chapter 7 delves into the pursuit of wisdom, the nature of suffering, the vanity of human endeavors, and the inherent difficulties of life. Within this chapter, Qoheleth frequently balances positive observations (like the value of a good name or sorrow over mirth) with reflections on life's complexities and frustrations. Verse 20 stands as a sobering observation in a section discussing righteousness and wisdom (Ecc 7:15-22). Qoheleth questions the extreme pursuit of righteousness, stating that complete sinless perfection is unattainable for humanity, thus highlighting human frailty and the universal nature of sin, serving as a basis for humility rather than self-righteousness.
Ecclesiastes 7 20 Word analysis
- For (כִּי, ki): This conjunction introduces a causal or explanatory statement. It signals that what follows provides the reason or explanation for a preceding point, possibly linking back to the challenges or ironies of pursuing righteousness in previous verses, such as not being overly righteous or wise (Ecc 7:16).
- there is not (אֵין, ein): This is a strong negative existential, asserting an absolute absence. It signifies "there does not exist" or "none at all." This emphasizes the categorical nature of the statement.
- a righteous man (אָדָם צַדִּיק, adam tzaddiq):
- Adam (אָדָם): Refers to humankind, a human being, individual person. It emphasizes the universal scope—not just specific individuals, but humanity as a whole.
- Tzaddiq (צַדִּיק): Means "righteous," "just," "blameless," "upright." In biblical terms, tzaddiq describes one who aligns with God's standards, acts justly in His sight and towards others. Here, it implies perfect adherence without deviation.
- on earth (בָּאָרֶץ, ba'aretz): Specifies the realm of this truth—the earthly plane, where humans exist "under the sun." This limits the statement to humanity in its mortal, fallen state, contrasting perhaps with a heavenly or idealized state, and aligns with the typical scope of Qoheleth's observations.
- who does good (אֲשֶׁר יַעֲשֶׂה טוֹב, asher ya'aseh tov):
- Asher (אֲשֶׁר): "who," a relative pronoun.
- Ya'aseh (יַעֲשֶׂה): From the verb 'asah (עָשָׂה), "to do," "to make," "to act." It highlights concrete actions, not just internal disposition.
- Tov (טוֹב): "good," "right," "pleasant," "morally upright." Refers to actions that are intrinsically virtuous and align with divine or moral law.
- and does not sin (וְלֹא יֶחֱטָא, v'lo yecheta):
- V'lo (וְלֹא): "and not," connecting the two negative conditions.
- Yecheta (יֶחֱטָא): From the verb ḥāṭā' (חָטָא), "to miss the mark," "to go astray," "to err," "to sin." This is the core assertion. It indicates not just grand transgressions but any deviation from the divine standard, no matter how small, reflecting a persistent human tendency.
- "adam tzaddiq ba'aretz": This phrase underlines the rarity, indeed the impossibility, of a truly blameless person among all humanity in its earthly existence. It sets the stage for the universal human predicament.
- "ya'aseh tov v'lo yecheta": This clause directly defines the nature of human imperfection. It's not just a theoretical righteousness that is impossible, but practical, consistent good actions entirely free from even a single error or transgression. It speaks to both active goodness and the complete absence of negative acts.
Ecclesiastes 7 20 Bonus section
This verse serves as a crucial Old Testament precursor to the New Testament doctrine of universal human depravity and the necessity of salvation by grace through faith in Christ, as human efforts to attain sinless perfection are shown to be futile. While Ecclesiastes frequently portrays human existence as "hebel" (vanity or breath), this verse clarifies a primary reason for much of that futility: the inherent inability of humanity to live up to God's perfect standard. It speaks to the boundaries of human capacity regarding righteousness and directly contrasts any ancient pagan or philosophical ideas that championed human perfectibility through mere self-effort or intellectual enlightenment, without acknowledging a transcendent moral standard or the problem of sin. The observation points to a foundational theological anthropology from a divinely inspired perspective.
Ecclesiastes 7 20 Commentary
Ecclesiastes 7:20 is a profound theological statement asserting the universal sinfulness of humanity. It refutes any notion of absolute moral purity or sinless perfection attainable by humans on their own. Qoheleth, through this verse, highlights the deep-seated flaw in every person, affirming that no matter how good or righteous one strives to be, the inclination to "miss the mark"—to sin—is inherent. This verse aligns with the broader biblical narrative from Genesis, which details the Fall, through the Psalms and Prophets, which lament widespread depravity, to the New Testament's declaration that "all have sinned and fall short of the glory of God" (Rom 3:23). The truth of this verse humbles human pride and underscores the futility of seeking self-justification through works, thereby implicitly pointing to the necessity of divine grace and intervention for true righteousness. For practical usage, this teaches humility, prompts introspection regarding personal failings, and cultivates reliance not on one's own merit but on God's mercy. For instance, reflecting on everyday shortcomings—even seemingly minor ones like unkind thoughts, moments of impatience, or slight exaggerations—demonstrates the omnipresence of this biblical truth.