Ecclesiastes 7:29

Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Ecclesiastes 7:29. Lo, this only have I found — Though I could not find out all the streams of wickedness, and their infinite windings and turnings, yet I have discovered the fountain of it, original sin, and the corruption of nature, which is both in men and women; that God made our first parents, Adam and Eve, upright — Hebrew, right: without any imperfection or corruption, conformable to his nature and will, after his own likeness: but they — Our first parents, and after them their posterity; have sought out many inventions — Were not contented with their present state, but studied new ways of making themselves more wise and happy than God had made them. And we, their wretched children, are still prone to forsake the certain rule of God’s word, and the true way to happiness, and to seek new methods of attaining it.

Matthew Henry's Concise Commentary

7:23-29 Solomon, in his search into the nature and reason of things, had been miserably deluded. But he here speaks with godly sorrow. He alone who constantly aims to please God, can expect to escape; the careless sinner probably will fall to rise no more. He now discovered more than ever the evil of the great sin of which he had been guilty, the loving many strange women,

Barnes' Notes on the Bible

God hath made - Rather, God made. A definite allusion to the original state of man: in which he was exempt from vanity.

Jamieson-Fausset-Brown Bible Commentary

29. The "only" way of accounting for the scarcity of even comparatively upright men and women is that, whereas God made man upright, they (men) have, &c. The only account to be "found" of the origin of evil, the great mystery of theology, is that given in Holy Writ (Ge 2:1-3:24). Among man's "inventions" was the one especially referred to in Ec 7:26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman (Mt 19:4, 5, 6). "Man" is singular, namely, Adam; "they," plural, Adam, Eve, and their posterity.

Matthew Poole's Commentary

This only have I found; though I could not find out all the streams of wickedness, and their infinite windings and turnings in the world, yet I have discovered the fountain of it, to wit, original sin, and the corruption of nature, which is both in men and women.

God hath made man, God made our first parents, Adam and Eve, upright, Heb. right, without any imperfection or corruption, conformable to his nature and will, which is the rule of right, after his own likeness, understanding, and holy, and every way good.

They, our first parents, and after them their posterity treading in their steps,

have sought out many inventions; were not contented with their present state, but aimed at higher things, and studied new ways of making themselves more wise and happy than God had made them, and readily hearkened to the suggestions of the devil to that end. And we their sinful and wretched children, after their example, are still prone to forsake the certain rule of God’s word, and the true way to happiness, and to seek new methods and inventions of attaining to it, even such as Solomon hath discoursed of in this book.

Gill's Exposition of the Entire Bible

Lo, this only have I found, that God hath made man upright,.... The first man Adam, as the Targum and Jarchi interpret it; and not Adam only, but Eve also with him; for these were both made by the Lord, and on the same day, and in the same image, and had the same common name of Adam given them, Genesis 1:27; And they were both made "upright"; which is to be understood, not of the erectness of their bodies, but of the disposition of their minds; they were

"right and innocent before him,''

or in the sight of God, as the Targum; which is best explained by their being made in the image and likeness of God, Genesis 1:26; and which, according to the apostle, lay in knowledge, righteousness, and holiness, Ephesians 4:24; agreeably to which Plato (o) make likeness to God to be righteous and holy, with prudence: for this likeness of Adam and Eve to God; lay not in the shape of their bodies, for God is a spirit, and not a corporeal being, as the Anthropomorphites imagined, and so fancied men to be made like unto him in this respect; but in their souls, and it consisted of knowledge; of the knowledge of the creatures, their nature, use, and ends for which they were made, and put under their government; and of God, and his perfections, as made known in the creatures; and of his mind and will, and manner of worshipping him, he revealed unto them; and they might know the trinity of Persons in the Godhead, who were concerned in the making of them, though they seem not to have known Christ, as Mediator and Saviour, which was not necessary previous to their fall; nor evangelical truths suited to a fallen state: also this image lay in righteousness and true holiness, which was original, natural, and created with them; it was with them as soon as they were; not acquired, but infused; not a habit obtained, but a quality given; and this not supernatural, but natural; it was perfect in its kind, and entirely agreeable to the holy, just, and good law of God; it had no defects in it, yet was but the righteousness of a creature, and loseable, as the event showed; and so very different from the righteousness of Christ, man is justified by. Likewise, this uprightness is no other than the rectitude of human nature, of all the powers and faculties of the soul of man, as they were when he was created; his understanding clear of all errors and mistakes, either about divine or human things; his affections regular and ordinate, no unruly passion in him, no sinful affection, lust, and desire; he loved God with all his heart and soul, and delighted in him, and communion with him; the bias of his will was to that which is good; the law of God was written on his heart, and he had both power and will to keep it; and, during his state of integrity, was pure and sinless; yet he was not impeccable, as the confirmed angels and glorified saints are; nor immutable, as God only is; but being a creature, and changeable, he was liable to temptation, and subject to fall, as he did. Now Solomon, with all his diligent search and scrutiny, could not find out the infinity of sin, the boundless extent of it among mankind, the exceeding sinfulness of it, which he sought after, Ecclesiastes 7:25; yet this he "found" out, and this "only", the fountain of all sin, the origin of moral evil; namely, the corruption of human nature through the fall of Adam: this he found by reading the Scriptures, the three first chapters of Genesis; and by consulting human nature he found some remains of the image of God, and of the law that was in man's heart; whereby he perceived that man was once another man than he is now; and that this corruption is not owing to God, who is not the author of any thing sinful, he made man upright; but to himself, his own sin and folly: and this he found confirmed by sad experience; in himself and others, and by observing the history of all ages, from the times of the first man; and as this was notorious, it was worth knowing and observing, and therefore he calls upon others to take notice of it; lo, behold, consider it, as well as what follows;

but they have sought out many inventions; that is, Adam and Eve, not content with their present knowledge and happiness, they sought out new ways and means of being wiser and happier than God made them, or it was his will they should be. "They sought out the inventions of the many", or "great things", or "of the mighty and great ones" (p), as it may be rendered, the eternal Three in One; they sought to be as wise as God himself; or, however, as the great and mighty ones, the angels, who excelled them, as in strength, so in knowledge; see Genesis 3:5; or they sought out thoughts of sin, as Jarchi says it is interpreted in the Midrash. Sins are the inventions of men, and these are many and numerous; they sought to gratify their senses, on which followed innumerable evils; and then they sought for shifts and evasions to excuse themselves; the man shifting it from himself, and throwing the blame upon the woman, and the woman upon the serpent: and so sinning, they lost the knowledge they had; their righteousness and holiness, the rectitude of their nature; the moral freedom of their will to that which is good, and their power to perform it; and they lost the presence of God, and communion with him: and so their posterity are not only inventors of evil things, of sins, but of new ways of happiness; some placing it in riches; others in honours; others in pleasures; and some in natural wisdom and knowledge; and some in their own works of righteousness; the vanity of all which Solomon has before exposed.

(o) Theaeteto, p. 129. (p) "cogitationes magnatum", De Dieu; "ratiocina multarum, magnarumque rerum", so some in Rambachius; see Luke x. 41, 42.

Geneva Study Bible

Lo, this only have I found, that God hath made man upright; but they have sought out many {t} devices.

(t) And so are cause for their own destruction.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

29. They have sought out many inventions] The Hebrew word implies an ingenuity exercised mainly for evil but takes within its range, as in 2 Chronicles 26:15, the varied acts of life which are in themselves neither good nor evil. This inventive faculty, non-moral at the best, often absolutely immoral, was what struck the thinker as characterising mankind at large.

In this thought again we have an unmistakable echo of the language of Greek thinkers. Of this the most memorable example is, perhaps, the well-known chorus in the Antigone 332–5

πολλὰ τὰ δεινὰ κοὐδὲν ἀνθρώπου δεινοτέρον πέλει.

σοφόν τι τὸ μηχανόεν τέχνας ὑπὲρ ἐλπίδʼ ἔχων,

ποτὲ μὲν κακόν, ἀλλοτʼ ἐπʼ ἐσθλὸν ἕρπει.

“Many the things that strange and wondrous are,

None stranger and more wonderful than man.

And lo, with all this skill,

Wise and inventive still

Beyond hope’s dream,

He now to good inclines

And now to ill.”

Looking to the relation in which the poem of Lucretius stands to the system of Epicurus it is probable that the history of human inventions in the De Rerum Natura, v. 1281–1435 had its fore-runner in some of the Greek writings with which the author of Ecclesiastes appears to have been acquainted. The student will find another parallel in the narrative of the progress of mankind in the Prometheus Bound of Æschylus (450–514). Both these passages are somewhat too long to quote.

Pulpit Commentary

Verse 29. - Lo, this only (or, only see! this) have I found. Universal corruption was that which met his wide investigations, but of one thing he was sure, which he proceeds to specify - he has learned to trace the degradation to its source, not in God's agency, but in man's perverse will. That God hath made man upright. Koheleth believes that man's original constitution was yasbar, "straight," "right," "morally good," and possessed of ability to choose and follow what was just and right (Genesis 1:26, etc.). Thus in the Book of Wisdom (2:23) we read, "God created man to be immortal, and made him an imago of his own nature (ἰιότητος). Nevertheless, through envy of the devil, came death into the world, and they that are his portion tempt it." But they (men) have sought out many inventions (chishshebonoth); 2 Chronicles 26:15, where the term implies works of invention, and is translated "engines," i.e. devices, ways of going astray and deviating from original righteousness. Man has thus abased his free-will, and employed the inventive faculty with which he was endowed in excoriating evil (Genesis 6:5). How this state of things came about, how the originally good man became thus wicked, the writer does not tell. He knows from revelation that God made him upright; he knows from experience that he is now evil; and he leaves the matter there. Plumptre quotes, as illustrating our text, a passage from the 'Antigone' of Sophocles, vers. 332, 365, 366, which he renders-

"Many the things that strange and wondrous are,
None stranger and mere wonderful than man....
And lo, with all this skill,
Wise and inventive still,
Beyond hope's dream,
He now to good inclines,
And now to ill." We may add AEschylus, 'Choeph.,' vers. 585, etc. -

Πολλὰ μέν γᾶ τρέφει
δεινὰ δειμάτων ἄχη...
ἀλλ ὑπέρτολμον
ἀνδρὸς φόνημα τίς λέγοι;

"Many fearful plagues
Earth nourishes...
But man's audacious spirit
Who can tell?" Horace, 'Carm.,' 1:3. 25 -

"Audax omnia perpeti
Gens humans ruit per vetitum nefas."
"The race of man, bold all things to endure,
Hurries undaunted to forbidden crime." Vulgate, Et ipse se infinitis miscuerit quaestionibus, "And he entangled himself in multitudinous questions." This refers to unhallowed curiosity and speculation; but, as we have seen, the passage is concerned with man's moral declension, declaring how his "devices" lead him away from "uprightness."



Ecclesiastes 7:29

Keil and Delitzsch Biblical Commentary on the Old Testament

"Lo, this only have I found, that God created man upright; but they seek many arts." Also here the order of the words is inverted, since זה, belonging as obj. to מץ (have I found), which is restricted by לבד, is amalgamated with ראה (Lo! see!). The author means to say: Only this (solummodo hocce) have I found, that ...; the ראה is an interjected nota bene. The expression: God has made man ישׁר, is dogmatically significant. Man, as he came from the Creator's hand, was not placed in the state of moral decision, nor yet in the state of absolute indifference between good and evil; he was not neither good nor bad, but he was טוב, or, which is the same thing, ישׁר; i.e., in every respect normal, so that he could normally develope himself from this positively good foundation. But by the expression ישׁר `שׁ, Koheleth has certainly not exclusively his origin in view, but at the same time his relative continuation in the propagation of himself, not without the concurrence of the Creator; also of man after the fall the words are true, ישׁר עשׂה, in so far as man still possesses the moral ability not to indulge sinful affections within him, nor suffer them to become sinful actions. But the sinful affections in the inborn nature of weak sinful man have derived so strong a support from his freedom, that the power of the will over against this power of nature is for the most part as weakness; the dominance of sin, where it is not counteracted by the grace of God, has always shown itself so powerful, that Koheleth has to complain of men of all times and in all circles of life: they seek many arts (as Luther well renders it), or properly, calculations, inventions, devices (hhishshevonoth,

(Note: If we derive this word from hhěshbon, the Dagesh in the שׁ is the so-called Dag. dirimens.)

as at 2 Chronicles 26:15, from hhishshevon, which is as little distinguished from the formation hhěshbon, as hhizzayon from hhězyon), viz., of means and ways, by which they go astray from the normal natural development into abnormities. In other words: inventive refined degeneracy has come into the place of moral simplicity, ἁπλότης (2 Chronicles 11:3). As to the opinion that caricatures of true human nature, contrasts between the actual and that which ought to be (the ideal), are common, particularly among the female sex, the author has testimonies in support of it from all nations. It is confirmed by the primitive history itself, in which the woman appears as the first that was led astray, and as the seducer (cf. Psychol. pp. 103-106). With reference to this an old proverb says: "Women carry in themselves a frivolous mind," Kiddushin 80b.

(Note: Cf. Tendlau's Sprichw. (1860), No. 733.)

And because a woman, when she has fallen into evil, surpasses a man in fiendish superiority therein, the Midrash reckons under this passage before us fifteen things of which the one is worse than the other; the thirteenth is death, and the fourteenth a bad woman.

(Note: Duke's Rabb. Blumenl. (1844), No. 32.)

Hitzig supposes that the author has before him as his model Agathoclea, the mistress of the fourth Ptolemy Philopator. But also the history of the Persian Court affords dreadful examples of the truth of the proverb: "Woe to the age whose leader is a woman;"

(Note: Ibid. No. 118.)

and generally the harem is a den of female wickedness.