The connection of this verse with Ecclesiastes 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" Ecclesiastes 7:15, Ecclesiastes 7:20 and "righteous" Ecclesiastes 7:16 are exactly the same in Hebrew.

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 1-Samuel 2:25, twice in 1-Kings 8:31, 1-Kings 8:46, and 2-Chronicles 6:36; and the reader is requested to consult the note on 1-Kings 8:46, where the proper construction of this word may be found, and the doctrine in question is fully considered.

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, Isaiah 64:6. The Targum is,
"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 1-Kings 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.

Referring to Ecclesiastes 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.

"For among men there is not a righteous man on the earth, who doeth good, and sinneth not." The original passage, found in Solomon's prayer at the consecration of the temple, is briefer, 1-Kings 8:46 : "There is no man who sinneth not." Here the words might be וגו צדּיק אדם אין, there is no righteous man . Adam stands here as representing the species, as when we say in Germ.: Menschen gibt es keine gerechten auf Erden [men, there are none righteous on earth]; cf. Exodus 5:16 : "Straw, none was given." The verification of Ecclesiastes 7:19 by reference to the fact of the common sinfulness from which even the most righteous cannot free himself, does not contradict all expectation to the same degree as the ki in Ecclesiastes 7:7; but yet it surprises us, so that Mercer and Grtz, with Aben Ezra, take Ecclesiastes 7:20 as the verification of Ecclesiastes 7:16, here first adduced, and Knobel and Heiligst. and others connect it with Ecclesiastes 7:21, Ecclesiastes 7:22, translating: "Because there is not a just man , therefore it is also the part of wisdom to take no heed unto all words," etc. But these are all forced interpretations; instead of the latter, we would rather suppose that Ecclesiastes 7:20 originally stood after Ecclesiastes 7:22, and is separated from its correct place. But yet the sequence of thought lying before us may be conceived, and that not merely as of necessity, but as that which was intended by the author. On the whole, Hitzig is correct: "For every one, even the wise man, sins; in which case virtue, which has forsaken him, does not protect him, but wisdom proves itself as his means of defence." Zckler adds: "against the judicial justice of God;" but one escapes from this by a penitent appeal to grace, for which there is no need for the personal property of wisdom; there is thus reason rather for thinking on the dangerous consequences which often a single false step has for a man in other respects moral; in the threatening complications in which he is thereby involved, it is wisdom which then protects him and delivers him. Otherwise Tyler, who by the עז, which the wise has in wisdom, understands power over evil, which is always moving itself even in the righteous. But the sinning spoken of in Ecclesiastes 7:20 is that which is unavoidable, which even wisdom cannot prevent or make inefficacious. On the contrary, it knows how to prevent the destruction which threatens man from his transgressions, and to remove the difficulties and derangements which thence arise. The good counsel following is connected by gam with the foregoing. The exhortation to strive after wisdom, contained in Ecclesiastes 7:19, which affords protection against the evil effects of the failures which run through the life of the righteous, is followed by the exhortation, that one conscious that he himself is not free from transgression, should take heed to avoid that tale-bearing which finds pleasure in exposing to view the shortcomings of others.

Sinneth not - Who is universally and perfectly good.