All this I have seen in my days of vanity: there is a righteous man who perishes in his righteousness, and there is a wicked man who lives long in his evildoing.
Parallel Translations
-
All this I have seen in my days of vanity: there is a righteous man who perishes in his righteousness, and there is a wicked man who lives long in his evildoing.
-
All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
-
All things have I seen in the days of my vanity; there is a righteous man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his evil-doing.
Examined in Scripture Analysis
Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (20)
Passages linked to Ecclesiastes 7:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ecclesiastes 8:12-14 Though a sinner commits crimes a hundred times, and lives long, yet surely I know that it will be better with those who fear God, who are reverent before him. But it shall not be well with the wicked, neither shall he lengthen days like a shadow, because he doesn’t fear God. There is a vanity which is done on the earth, that there are righteous men to whom it happens according to the work of the wicked. Again, there are wicked men to whom it happens according to the work of the righteous. I said that this also is vanity.
- Ecclesiastes 6:12 For who knows what is good for man in life, all the days of his vain life which he spends like a shadow? For who can tell a man what will be after him under the sun?
- Psalms 73:3-13 For I was envious of the arrogant, when I saw the prosperity of the wicked. For there are no struggles in their death, but their strength is firm. They are free from burdens of men, neither are they plagued like other men. Therefore pride is like a chain around their neck. Violence covers them like a garment. Their eyes bulge with fat. Their minds pass the limits of conceit. They scoff and speak with malice. In arrogance, they threaten oppression. They have set their mouth in the heavens. Their tongue walks through the earth. Therefore their people return to them, and they drink up waters of abundance. They say, “How does God know? Is there knowledge in the Most High?” Behold, these are the wicked. Being always at ease, they increase in riches. Surely I have cleansed my heart in vain, and washed my hands in innocence,
- Matthew 23:34-35 Therefore behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar.
- Ecclesiastes 9:1-2 For all this I laid to my heart, even to explore all this: that the righteous, and the wise, and their works, are in the hand of God; whether it is love or hatred, man doesn’t know it; all is before them. All things come alike to all. There is one event to the righteous and to the wicked; to the good, to the clean, to the unclean, to him who sacrifices, and to him who doesn’t sacrifice. As is the good, so is the sinner; he who takes an oath, as he who fears an oath.
- Genesis 47:9 Jacob said to Pharaoh, “The years of my pilgrimage are one hundred thirty years. The days of the years of my life have been few and evil. They have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.”
- 1 Samuel 22:18-19 The king said to Doeg, “Turn and attack the priests!” Doeg the Edomite turned, and he attacked the priests, and he killed on that day eighty-five people who wore a linen ephod. He struck Nob, the city of the priests, with the edge of the sword, both men and women, children and nursing babies, and cattle and donkeys and sheep, with the edge of the sword.
- 1 Kings 21:13 The two men, the wicked fellows, came in and sat before him. The wicked fellows testified against him, even against Naboth, in the presence of the people, saying, “Naboth cursed God and the king!” Then they carried him out of the city and stoned him to death with stones.
- 2 Chronicles 24:21-22 They conspired against him, and stoned him with stones at the commandment of the king in the court of Yahweh’s house. Thus Joash the king didn’t remember the kindness which Jehoiada his father had done to him, but killed his son. When he died, he said, “May Yahweh look at it, and repay it.”
- Job 9:22-23 “It is all the same. Therefore I say he destroys the blameless and the wicked. If the scourge kills suddenly, he will mock at the trial of the innocent.
- Job 21:7-15 “Why do the wicked live, become old, yes, and grow mighty in power? Their child is established with them in their sight, their offspring before their eyes. Their houses are safe from fear, neither is the rod of God upon them. Their bulls breed without fail. Their cows calve, and don’t miscarry. They send out their little ones like a flock. Their children dance. They sing to the tambourine and harp, and rejoice at the sound of the pipe. They spend their days in prosperity. In an instant they go down to Sheol. They tell God, ‘Depart from us, for we don’t want to know about your ways. What is the Almighty, that we should serve him? What profit should we have, if we pray to him?’
- Psalms 39:6 “Surely every man walks like a shadow. Surely they busy themselves in vain. He heaps up, and doesn’t know who shall gather.
- Ecclesiastes 2:23 For all his days are sorrows, and his travail is grief; yes, even in the night his heart takes no rest. This also is vanity.
- Ecclesiastes 3:16 Moreover I saw under the sun, in the place of justice, that wickedness was there; and in the place of righteousness, that wickedness was there.
- Ecclesiastes 5:16-17 This also is a grievous evil, that in all points as he came, so shall he go. And what profit does he have who labors for the wind? All his days he also eats in darkness, he is frustrated, and has sickness and wrath.
- Ecclesiastes 9:9 Live joyfully with the wife whom you love all the days of your life of vanity, which he has given you under the sun, all your days of vanity, for that is your portion in life, and in your labor in which you labor under the sun.
- Isaiah 65:20 “No more will there be an infant who only lives a few days, nor an old man who has not filled his days; for the child will die one hundred years old, and the sinner being one hundred years old will be accursed.
- Jeremiah 12:1-2 You are righteous, Yahweh, when I contend with you; yet I would like to reason the cause with you. Why does the way of the wicked prosper? Why are they all at ease who deal very treacherously? You have planted them. Yes, they have taken root. They grow. Yes, they produce fruit. You are near in their mouth, and far from their heart.
- Acts 7:52 Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers.
- John 16:2 They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Trapp 1656 · Public Domain Ecc 7:15 All [things] have I seen in the…
Ecc 7:15 All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.
Ver. 15. All things have I seen in the days of my vanity,] i.e., Of my life, which is so very a vanity that no man can perfectly describe it, or directly tell what it is. He came somewhat near the matter that said it was a spot of time between two eternities.
Read full note →
There is a just man that perisheth in his righteousness.] The first man that died, died for religion. How early did martyrdom come into the world! How valiant for the truth and violent for the kingdom have God’s suffering saints been ever since, preferring affliction before sin, and choosing rather to perish in their righteousness than to part with it! Ignatius triumphed in his voyage to Rome to suffer, to think that his blood should be found among the mighty worthies, and that when the Lord makes inquisition for blood, he will recount from the blood of righteous Abel, not only to the blood of Zaccharias, son of Barachias, but also to the blood of mean Ignatius. "Blessed are they that are persecuted for righteousness’ sake," {Mat 5:10} {See Trapp on "Mat 5:10"}
And there is a wicked man that prolongeth his life.] This, as the former event likewise, proves a great stumblingblock to many; to see good men perish, bad men flourish and live long in sin, with impunity, credit, and countenance, as Manasseh, that monster of men, who reigned longest of any king of Judah. Jeroboam lived to see three successions in the throne of Judah. Thus the ivy lives when the oak is dead. David George, that odious heretic, lived to a great age, and died in peace and plenty. Ann Stanhope, Duchess of Somerset, wife of the Protector, Edward Seymour, after she had raised such tragedies about precedence with Queen Catherine, and caused the ruin of her husband and his brother the admiral, died A.D. 1587, being ninety-nine years of age. {a} Length of days is no sure rule of God’s favour. As plants last longer than sensitive creatures, and brute creatures outlive the reasonable, {b} so among the reasonable it is no news, neither should it trouble us, that the wickedly great do inherit these worldly glories longer than the best; it is all they are like to have, let them make them merry with it. Some wicked men live long that they may aggravate their judgment, others die sooner that they may hasten it.
{a} Camden’s Elisabeth, fol. 356.
{b} Ut victimae ad supplicium saginantur, ut hostiae ad poenam coronantur. - Min. Faelix.
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 All things; all sorts of events, both such as…
All things; all sorts of events, both such as have been already mentioned, and such as I am about to declare. In the days my vanity; since I have come into this vain and transitory life.
In his righteousness; either,
Read full note →
1. Notwithstanding his righteousness; whom his righteousness doth not deliver in common calamities, Eze 21:3,4; 33:12. Or,
2. For his righteousness, which exposeth him to the envy, and hatred, and rage of persecutors or wicked men. In is sometimes used for for; but it is not so taken in the next clause, which answers to this, and therefore the former seems to be the truer interpretation. In his wickedness; notwithstanding all his wickedness, whereby he provokes and deserves the justice both of God and men, who yet, for many wise and just reasons, is permitted to live long unpunished and secure.
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 All things have I seen in the days of…
All things have I seen in the days of my vanity,.... Or, "all these things" (u). What goes before and follows after, the various changes men are subject unto, both good and bad; these he had made his observations upon, throughout the course of his life, which had been a vain one, as every man's is, full of evil and trouble; see Ecc 6:12; perhaps the wise man may have some respect to the times of his apostasy; and which might, among other things, be brought on by this; observing good men afflicted, and the wicked prosper, which has often been a stumbling to good men;
there is a just man that perisheth in his righteousness; not eternally; no truly just man ever perished, who is made so by the righteousness of Christ imputed to him; for though the righteous man is said to be scarcely saved, yet he is certainly saved: it can be true only in this sense of one that is only outwardly righteous, that trusts to his own righteousness, in which he may perish; but this is to be understood temporally and corporeally; one that is really just may perish in his name, in his substance, as well as at death, and that on account of his righteousness; he may lose his good name and character, and his substance, for righteousness's sake; yea, his life also, as Abel, Naboth, and others; this is the case "sometimes", as Aben Ezra observes, not always: or a just man, notwithstanding his righteousness, dies, and sometimes lives but a short time; which sense the antithesis seems to require;
Read full note →
and there is a wicked man that prolongeth his life in his wickedness; is very wicked, and yet, notwithstanding his great wickedness, lives a long time in the world; see Job 21:7.
(u) "illa omnia", Junius & Tremellius, Piscator, Tigurine version, Gejerus; "omnia haec", Mercerus; "universa haec", Rambachius.
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 All - All sorts of events. My vanity -…
All - All sorts of events. My vanity - Since I have come into this vain life. Perisheth - Yea, for his righteousness, which exposes him to the envy, anger, or hatred of wicked men. Wickedness - Notwithstanding all his wickedness.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 15. There is a just man that perisheth]…
Verse 15. There is a just man that perisheth] This is another objection as if he had said, "l also have had considerable experience; and I have not discovered any marked approbation of the conduct of the righteous, or disapprobation of that of the wicked. On the contrary, I have seen a righteous man perish, while employed in the work of righteousness; and a wicked man prosperous, and even exalted, while living wickedly. The former is indeed a victim to his righteousness, while the life and prosperity of the latter were preserved: hence I conclude, it is not prudent, whatever good there may be in religion, and whatever excellence in wisdom, that men should be overmuch righteous, or over-wise: for why should they by austerity and hard study destroy themselves?" So far the objector.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Ecc 7:15. All things have I seen — All…
Ecc 7:15. All things have I seen — All sort’s of events, both such as have been already mentioned, and such as I am about to declare. In the days of my vanity — Since I have come into this vain life. A just man perisheth in his righteousness — Notwithstanding his righteousness; whom his righteousness does not deliver in common calamities, or, for his righteousness, which exposes him to the envy, anger, or hatred of wicked men. And a wicked man prolongeth his life, &c. — Not withstanding all his wickedness, whereby he provokes and deserves the justice and wrath both of God and men; and yet for many wise and just reasons he is permitted to live long unpunished and secure.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The days of my vanity - This does not…
The days of my vanity - This does not imply that those days of vanity were ended (see Ecc 1:12 note).
The meaning may be best explained by a paraphrase. Solomon states how the wise man should regard the “crooked Ecc 7:13 work of God” when it bears upon him. He says in effect, “Do not think that thou couldest alter the two instances (described in Ecc 7:15) of such crooked work so as to make it straight, that thou art more righteous or more wise than He is Who ordained these events. To set up thy judgment in opposition to His would imply an excess of wickedness and folly, deserving the punishment of premature death. But rather it is good for thee to grasp these seeming anomalies; if thou ponder them they will tend to impress on thee that fear of God which is a part of wisdom, and will guide thee safely through all the perplexities of this life” (compare Ecc 8:12-13). The suggestion that these verses are intended to advocate a middle course between sin and virtue is at variance with the whole tenor of the book.
Read full note →
Ecc 7:16
Destroy thyself - The Septuagint and Vulgate render it: “be amazed.” Compare “marvel not” Ecc 5:8.
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 Complaint. Prosperity and adversity succeed each other, that we…
Complaint. Prosperity and adversity succeed each other, that we may be neither elated nor dejected too much. (St. Bernard, ep. xxxvi.) --- If we enjoy the advantages of nature, we must be thankful; if we feel pain, we must cheerfully submit to God’s will. (Haydock)
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 An objection entertained by Solomon
An objection entertained by Solomon
in the days of his vanity--his apostasy (Ecc 8:14; Job 21:7).
Read full note →
just . . . perisheth-- (Kg1 21:13). Temporal not eternal death (Joh 10:28). But see on Ecc 7:16; "just" is probably a self-justiciary.
wicked . . . prolongeth--See the antidote to the abuse of this statement in Ecc 8:12.
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 15. All — Should be rendered both, that is,…
15. All — Should be rendered both, that is, the two cases hereinafter stated. Koheleth had previously called his former life “days of vanity.” This verse is the basis of the two following verses. It gives the experience from which the precepts stated derive their weight. The classes of events here named are never unusual or hard to find.
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 15. there is a just man that perisheth in…
15. there is a just man that perisheth in his righteousness] The writer looks back on what he calls “the days of his vanity,” his fleeting and profitless life, and notes, as before in ch. Ecc_2:14; Ecc_2:16, the disorders and anomalies of the world. The righteous are “of all men most miserable;” (1Co_15:19) the ungodly “prosper in the world” and “come in no peril of death, but are lusty and strong,” Psa_73:4 (P. B. version). Here indeed those disorders present themselves in their most aggravated form. It is not only, as in ch. Ecc_3:19, that there is one event to the righteous and the wicked, but that there is an apparent inversion of the right apportionment of good and evil. The thought is the same as that of Psalms 73, and the Debater has not as yet entered, as the Psalmist did, into the sanctuary of God, and so learnt to “understand the end of these men” (Psa_73:17). The same problem in the moral order of the Universe furnishes a theme for the discussions of the Book of Job.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) Days of my vanity.—Ecc_6:12.
(15) Days of my vanity.—Ecc_6:12.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 15-22. Section 3. Warnings against excesses, and praise…
Vers. 15-22. Section 3. Warnings against excesses, and praise of the golden mean, which is practical wisdom and the art of living happily.
All things have I seen in the days of my vanity. Koheleth gives his own experience of an anomalous condition which often obtains in human affairs. "All," being here defined by the article, must refer to the cases which he has mentioned or proceeds to mention. "The days of vanity" mean merely "fleeting, vain days". (comp. Ecc_6:12) The expression denotes the writer"s view of the emptiness and transitoriness of life, (Ecc_1:2) and it may also have special reference to his own vain efforts to solve the problems of existence. There is a just (righteous) man that perisheth in his righteousness. Here is a difficulty about the dispensation of good and evil, which has always perplexed the thoughtful. It finds expression in Ps 73, though the singer propounds a solution (ver. 17) which Koheleth misses. The meaning of the preposition (B) before "righteousness" is disputed. Delitzsch, Wright, and others take it as equivalent to "in spite of," as in Deu_1:32, where "in this thing" means "notwithstanding," "for all this thing." Righteousness has the promise of long life and prosperity; it is an anomaly that it should meet with disaster and early death. We cannot argue from this that the author did not believe in temporal rewards and punishments; he states merely certain of his own experiences, which may be abnormal and capable of explanation. For his special purpose this was sufficient. Others take the preposition to mean "through," "in consequence of." Good men have always been persecuted for righteousness" sake (Mat_5:10, Mat_5:11; Joh_17:14; 2Ti_3:12) and so far the interpretation is quite admissible, and is perhaps supported by ver. 16, which makes a certain sort of righteousness the cause of disaster. But looking to the second clause of the present verse, where we can hardly suppose that the wicked man is said to attain to long life in consequence of his wickedness, we are safe in adopting the rendering, "in spite of." There is a wicked man that prolongeth his life in (in spite of) his wickedness. The verb arak, "to make long," "to prolong," is used both with and without the accusative "days". (see Ecc_8:12, Ecc_8:13; Deu_5:33; Pro_28:2) Septuagint, jEstinwn ejn kakia aujtou, There is an ungodly man remaining in his wickedness," which does not convey the sense of the original. According to the moral government of God experienced by the Hebrews in their history, the sinner was to suffer calamity and to be cut off prematurely. This is the contention of Job"s friends, against which he argues so warmly. The writer of the Book of Wisdom has learned to look for the correction of such anomalies in another life. He sees that length of days is not always a blessing, and that retribution awaits the evil beyond the grave. (RAPC Wis 1:9 3:4, 10 4:8, 19, etc.) Abel perished in early youth; Cain had his days prolonged. This apparent inversion of moral order leads to another reflection concerning the danger of exaggerations.
Read full note →
Vers. 15-18.
Nothing in excess; or, a caution against extremes.
I IN INTERPRETING THE WAYS OF PROVIDENCE.
1. As to the perishing of a just man in his righteousness. Because, though it may sometimes happen that a just or good man loses his life in his righteousness, it does not follow
(1) that all just or good men must necessarily lose their lives which, considering the natural infirmity of the human heart, would certainly prove a check to the progress of righteousness. Or
(2) that though good men perish in their righteousness, they also perish because of their righteousness which would be asserting that God loved iniquity and hated righteousness, the exact reverse of the truth (Deu_32:4; Job_34:10; Psa_11:7) Or
(3) that therefore being just is not a wise, or doing righteousness a good, thing which would be constituting temporal success or material prosperity the standard of moral right, and adversity the test of moral wrong. Or
(4) that just men should not persevere in their righteousness, even though they should perish temporally, since he that loseth his life for righteousness" sake shall find it unto life eternal. (Mat_16:25) Or
(5) that the just man may not sometimes be to blame for his own perishing by proceeding to excess in the performance of things in themselves righteous (see below).
2. As to the prolonging of a wicked mans life in (or in spite of) his evil doing. From this it must not be inferred either
(1) that under the moral government of God wickedness has a greater tendency to prolong life than virtue, because the opposite of this is the case. (Psa_34:12-14 Psa_55:23) Or
(2) that wickedness is not therefore an evil because it occasionally, or even frequently, appears to be rewarded with long life; because no amount or degree of prosperity can ever render sin the same as holiness, or make it less the abominable thing which God hates. Or
(3) that wicked men have the best of life because they do not perish prematurely, but rather often live long and become old and mighty in; (Job_21:7) because through their wickedness they are separatedeven here from him who is the Source of all true felicity. (Isa_59:2) Or
(4) that wicked men will not one day be recompensed for their wickedness, although God may permit them through a long life to sin with impunity; because it is written that "destruction shall be to the workers of iniquity". (Pro_10:29) In either of these directions it is possible for one, by not observing the limits of just judgment, to go astray in interpreting the ways of God.
II IN REGULATING THE CONDUCT OF LIFE.
1. In respect of righteousness. "Be not righteous overmuch; neither make thyself overwise" (ver. 16).
(1) The Preacher cannot be supposed to teach that one may be too holy or too ardent in pursuit of righteousness. That seems inadmissible in the case of one whose standpoint was that of the Old Testament, that religion signified the worship of a holy God, (Lev_19:2) and righteousness a keeping of that holy God"s commandments. Hence if this righteousness could always receive from man a pure expression, it would be simply inconceivable that it should ever be too much in the estimation of Heaven though it might be too much for the safety of the individual performingor expressing it, and through exciting the world"s hostility might lead to his destruction. But man"s expression of righteousness is never absolutely perfect, but always tainted with defect, and often one-sided, if not insincere and formal. Hence
(2) the Preacher may have meant it was possible to push to excess the doing of purely external righteousness simply as an opus operatum, and, in doing so under the impression that such was the way to happiness and salvation, to exercise wisdom beyond measure; because no amount of such righteousness and wisdom could (in his estimation) conduct a soul to peace and felicity; but rather the more a soul pushed these to excess, the more inwardly torpid, lifeless, benumbed, and disordered would it become, till eventually it should land the soul in spiritual, if not the body also in temporal, ruin.
2. In respect of wickedness. "Be not overmuch wicked, neither be thou foolish" (ver. 17). Here, again, it cannot be supposed the Preacher teaches the permissibility, of a moderate indulgence in sin, but merely that if excessive righteousness is no sign of superior wisdom or perfect guarantee of attaining to felicity, but rather an evidence of mistaken judgment and a precursor of inward moral and spiritual deterioration, much more is excessive wickedness a proof of absolute and unredeemed folly, and a sure as well as short road to ruin 1Ti_6:9; 2Pe_2:12.
LESSONS.
1. Fear God instead of murmuring at his dark providences.
2. Serve God with intelligent reason and prudence instead of rushing into extravagances either on one side or on another.
3. Perish in righteousness rather than prosper in wickedness.
Vers. 15-22.
The lower and the higher standard.
The Preacher is not now in his noblest mood; he offers us a morality to which he himself at other times rises superior, and which cannot be pronounced worthy by those who have heard the great Teacher and learnt of him. We will look at
I THE LOWER STANDARD HERE HELD UP.
1. His view of sin. And here we find three things with which we are dissatisfied.
(1) Sin is not represented to us as in itself an intolerable thing (ver. 17). We are allowed to think of it as something that would be allowable if indulged within certain limits; and if it did no serious injury to our life or to our health. But we know that, apart from its fatal consequences, all wickedness is "an abominable thing which God hates," an essentially evil thing.
(2) The invariable penalty of sin is overlooked. We are not reminded that wickedness always makes us suffer, in spirit if not in health, in soul if not in circumstance.
(3) We are likened to one another rather than with the Holy One (vers. 20-22). The strain is this: we need not be much troubled by the presence of some sin in our hearts and lives; all men are guilty, and we are only like our fellows; if there be those who are reproaching us, we are censuring them in return; we are standing on the same level, though it may be a common condemnation.
2. His view of righteousness. The Preacher sees two unsatisfactory features in righteousness.
(1) It does not always prolong life and secure success (ver. 15).
(2) It leads the best men into a painful loneliness. "Why shouldest thou be desolate?" (ver. 16, marginal reading); i.e. why be so honest and so pure and so true that thou canst not associate with the unscrupulous, whose standard is lower than thine own? Be content with that measure of righteousness which comes up to the common standard. Such is the Preacher"s counsel in this mood of his. But we who have learnt of a Greater and Wiser than he, of him who was not only the wisest of men but "the Wisdom of God," cannot be satisfied with this; we aspire to something loftier and worthier; we must rise to
II THE HIGHER STANDARD. Taught of Jesus Christ, we:
1. Have a truer view of sin. We regard it as a thing which is only and utterly evil, offensive to God, constantly and profoundly injurious to ourselves, to be hated and shunned in every sphere, to be cleansed from heart and life.
1. Have a truer conception of righteousness. We look upon it as
1. that which is in itself precious beyond all price;
2. that which allies us to God in nature and character;
3. that which is to be cherished and pursued at all costs whatever;
4. that which makes our present life beautiful and noble, and leads on to fax greater excellence and far deeper joy hereafter. C.
Vers. 15-18.
Righteousness and wickedness.
This section is one of the most difficult in the whole Book of Ecclesiastes, though there are no various readings in it to perplex us, and no difficulty in translating it. Neither the Authorized Version nor the Revised Version has alternative renderings of any part of it in the margin. The difficulty lies in the uncertainty in which we are as to the writer"s standpoint in making out what form of religious life or what phase of thought or conduct he refers to when he says, "Be not righteous overmuch." It is equally humiliating to attempt to explain his words away to read into them a higher meaning than they evidently bear, or to confess regretfully that we have here a cynical and low-toned depreciation of that which is in itself holy and good. Both courses have been followed by commentators, and both do dishonor to the sacred text.
I In the first place, the Preacher states in plain terms THE GREAT AND PERPLEXING PROBLEM WHICH SO OFTEN TROUBLED THE HEBREW MIND that of the adversity of the righteous and the prosperity of the wicked. In his experience of life, in the days of his vanity, in the course or" his troubled pilgrimage, he had seen this sight: "There is a just man that perisheth in his righteousness in spite of his righteousness; "and there is a wicked man that prolongeth his life in his wickedness in spite of his wickedness (ver. 15). It is the same problem of which varying solutions are attempted in the Book of Job and in the thirty-seventh and seventy-third psalms. The old theory, that the good find their reward and the wicked their punishment in this life, was not borne out by his experience, tie had seen it violated so often that he could not hold it as even an approximate statement of the facts of the ease. What, then, is his inference from his own experience? Does he say, "Cleave to righteousness in spite of the misfortunes which often attend it?" or, "Believe that somehow and somewhere the apparent inequalities of the present will ultimately be redressed, and both righteousness and wickedness will meet with the rewards and punishments they merit"? No; whether he might acquiesce in one or other of these inferences or not, we cannot tell. Other thoughts are in his mind. A third inference he draws, which would not naturally have occurred to us, but which is as legitimate as ours.
II FROM HIS EXPERIENCE HE DEDUCES THE LESSON; "Be not righteous overmuch; neither make thyself overwise: why shouldest thou destroy thyself? Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time?" Neither the righteous nor the wicked being able to count upon reward for goodness or punishment for evil in this life as certain, both are exposed to certain risks the one is tempted to adopt an exaggerated and feverish form of religious life, the other to enter on a course of unbridled wickedness. That there is a tendency to exaggeration in matters of religion is abundantly proved by the history of asceticism, which has made its appearance in every religion, true or spurious. The ascetic is the man who is "righteous overmuch." He denies himself all pleasures through the fear of sin; he separates himself, not merely from vicious indulgences, but from occupations and amusements which he admits are innocent enough and lawful enough for those who have not, the end in view he has set before himself. He is not content with the good works commanded by the Law of God; he must have his works of supererogation. The Pharisee in the parable (Luk_18:9-14) is a typical person of this class. He claimed merit for going beyond the requirements of the Law. Moses appointed but one fast-day in the year, the great Day of Atonement; he boasted that he fasted twice in the week. The Law commanded only to tithe the fruits of the fiend and increase of the cattle; but he no doubt tithed mint and cummin, all that came into his possession, down to the veriest trifles. And the aim is in all cases the same the accumulation of a store of merit which will compel a reward if Godis not to show himself unjust; an attempt to force from his hand a benediction which others cannot claim who have not adopted the same course. The folly and impiety of such conduct must be apparent to any well-balanced mind. The blessing of Heaven is not to be extorted by any attempt we may make; it may, so far at any rate as outward appearances go, be bestowed capriciously: "The just man may perish in his righteousness, the wicked man may prolong his life in his wickedness." On the other hand, the fact that punishment for sin is not inevitably and invariably visited immediately upon the evil-doer is undoubtedly the source of danger to those who are inclined to vice. The fact that justice is slow and lame tempts the sinner to an unbridled course of evil; it removes one great restraint upon his conduct. He trusts to the lightness of his heels to escape from punishment until he runs into the arms of death. Some have been as shocked at the counsel, Be not overmuch wicked," as at that Be not righteous overmuch," as though the writer allowed that a certain moderate degree of wickedness were permissible. They should, if they are logical, be equally horrified at the admonition of St. James, "Wherefore lay apart all filthiness and superfluity of naughtiness". (Jam_1:21) It is in both cases a prohibition of a headlong pursuit of sin, without regard to the fearful consequences it entails. The Preacher has in view the consequences in the present life of being righteous overmuch." The result in both instances is pretty much the same. To the one he says, Why shouldest thou destroy thyself? to the other, Why shouldest thou die before thy time?" Both classes lose the pleasure of living, the bright, innocent joys which spring from a grateful acceptance and temperate use of the blessings which God bestows upon men. The ascetic who makes it his aim to torture himself to the very limit of human endurance, and the debauchee who gives himself up to self-indulgence without restraint, each receive, though in different ways, the penalty due for violating the conditions of life in which God has set us. Another warning is given in the same passage against intellectual errors. "Neither make thyself overwise; neither be thou foolish." Wisdom, too, has limits within which it should be confined. There is a region of the unknowable into which it is presumptuous for it to attempt to intrude. Fools rush in where angels fear to tread.
III The Preacher, in conclusion, points out that A MIDDLE COURSE IS THAT OF DUTY AND OF SAFETY. There are dangers on the right hand and on the left, of over-rigorous austerity and of undue laxity. But the God-fearing are able to walk in the narrow path, and emerge at last unscathed from all the temptations with which life is surrounded. It is good that thou shouldest take hold of this; yea, also from that withdraw not thine hand, for he that feareth God shall come forth of them all." The words this" and. that" refer to the two different precepts he has given. Lay thine hand it is good to do so," he says, on the one precept, "Be not righteous overmuch; "but do not lose sight of the other, "Be not overmuch wicked." I; is he that feareth God that shall steer his way between both.
Without, therefore, distorting the words of the Preacher to give them a more spiritual meaning or higher tone than they actually possess, we find in them teaching which is worthy of him and of the Word of God. It is remarkable indeed, how, even in his most desponding moods, the fear of God bulks largely in his thoughts as incumbent on men, and as opening up the path of duty, however much else remains dark and unknown. "In his coldest, grayest hour this sense of the fear of God still smolders, as it were, within his soul; not, indeed, the quickening love of God, but something that inspires reverence; something that saves him from utter shipwreck amidst the crossing and. eddying currents of the sunless sea of hopeless pessimism" (Bradley). J.W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Ecc_7:16. Be not righteous over much; neither make thyself…
CRITICAL NOTES.—
Ecc_7:16. Be not righteous over much; neither make thyself overwise] This is not intended to inculcate carelessness in moral conduct, nor as a beatitude upon ignorance. The meaning is, that we are not to serutinise too narrowly the ways of God. We are to avoid that boldness which dares to say what would be just or unjust for Him to do, as though we could manage the world better. We are also to avoid rash speculation, full as it is of danger, tending to the destruction of true spiritual life.
Read full note →
Ecc_7:17. Be not over much wicked] Though all men are sinful by nature, yet some sin maliciously, and of set purpose. Even the righteous sin through weakness, but they set a watch over the ways of moral conduct. Therefore, beware of crossing the border-line, lest you sin with consciousness of evil.
Ecc_7:18. That thou shouldest take hold of this; yea also from this withdraw not thine hand] Avoid the two extremes, of a false righteousness on the one hand, and a life of carelessness and sin on the other.
Ecc_7:19. Ten mighty men which are in the city] Ten heroes, or commanders, at the head of their forces, to whom the defence of the city is entrusted.
MAIN HOMILETICS OF THE PARAGRAPH. Ecc_7:15-22
THE CAUTIONS OF A RELIGIOUS PHILOSOPHER
I. Against Judging the Moral Worth of Men by their Outward Conditions. (Ecc_7:15.) There are perplexing appearances in the moral government of God—a seeming confusion of right and wrong, as if the Supreme Ruler was indifferent to human conduct, and had no complacency in goodness.
1. Moral excellence is sometimes associated with misfortune. The just man perishes, notwithstanding his righteousness. He therefore is made to suffer all lesser evils beneath this extreme calamity. How often have the good been betrayed and persecuted, or condemned to obscurity and neglect! Some of the noblest souls on this planet are overwhelmed by adversity, and altogether unknown to the world.
2. That wickedness is sometimes associated with prosperity. The basest of men have occupied the highest places, and have been preserved to old age surrounded by all the appliances of luxury and pride.
3. These moral discrepancies must be viewed in the light of religion. The righteous man will perceive that, even through all these apparent irregularities, the great purpose of God is being accomplished. He will reflect that, after all, these disorders are of little significance to him. Even they are but “vanity;” they will soon be past, as far as he is concerned. Like his own life here, they are but a “vapour,” and that even an appearance for a little time. These evils must be endured; but what does it matter, since life is so short? They are but a momentary speck upon the clear glory of eternity. The humble and enlightened soul will consider the bitter root of all these evils.
1. He will look to the past. In the history of human nature, there is an evil somewhere—some primal transgression corrupting the origin of the human race. The burden of vanity is laid upon us on account of sin; and even the righteous, in many sorrows and in the painful necessity of dying, must pay the penalty.
2. He will look to the future. There is a higher revelation awaiting man. “That which is perfect” will come, and there will be a clear justification of all the ways of God. No evil will offend those pure and holy souls who live in His sight.
II. Against a Rash Estimate of the Divine Dealings with Man. (Ecc_7:16.) This is not a caution against aiming at the highest excellence in goodness or wisdom, for these are the proper objects of a righteous ambition. It is rather a caution against the conduct of those who presume to find fault with the methods of God’s dealings with men, as if they could devise and conduct a more satisfactory scheme. This is the most daring form of human arrogance.
1. It is the result of a proud righteousness. There is a dangerous refinement of rectitude and wisdom which is bold enough to venture a criticism on the moral government of God. Vain man has assumed an over-nice delicacy of moral principle, leading him to indulge the suspicion that he could surpass his Maker in righteous and wise administration. We have here the germ of that Pharisaism which appeared in the days of our Lord. The same error underlies both the earlier and the latter stages of this religious vice—the want of humility. We are warned against the temptation
(1) To re-judge the Divine justice. We may imagine that things would be better in our hands, that there would be a more equitable distribution of good and evil. But our weakness and ignorance sufficiently stamp this as impiety.
(2) To question the Divine wisdom. We may, in our foolish fancy, build imaginary systems in which no imperfection appears, nor any risk or chance of failure. Such pride needs the rebuke, “Shall mortal man be more just than God?” (Job_4:17.) Our knowledge is too limited for such a bold exercise as this. We have no basis of facts sufficiently broad, nor any experience of them sufficiently long and intimate, to warrant us in such an adventure. We are “but of yesterday,” and, as a consequence, “we know nothing.” Besides, there is our moral disqualification. Such impiety as this tends to ruin; “why shouldest thou destroy thyself?” Men who meddle with matters too high for them will receive some humiliating check, or suffer moral degradation and injury. But,
2. The dread of this fault must not drive us into the opposite extreme. (Ecc_7:17.) It is not hereby intended to teach moderation in sinful actions. We have rather a precept which takes into account the sad fact of our sinfulness; and, regarding absolute perfection as unattainable (Ecc_7:20), counsels us not to cross the border-line which separates the good man—still subject to weakness and infirmity—from the open sinner.
(1) Such conduct would be destructive. Vice, in considerable measure, brings its own punishment, by shortening human life and making it miserable.
(2) To avoid such extremes is the highest attainable excellence. (Ecc_7:18.) This is the “good” we should reach after, the only one possible to us. It is well if we can hit that happy medium which avoids the affectation of righteousness, on the one hand, and carelessness as to our moral conduct, on the other.
(3) Such excellence is only attainable by true piety. “He that feareth God shall come forth of them all.” He alone shall be saved from false righteousness and reckless immorality. A Divine hand alone can lead us in the safe way between these dangerous extremes.
III. Against Building upon an Impossible Ideal of Humanity. (Ecc_7:20.) Man might have some ground for boasting, and presuming upon his own wisdom, were he pure, and open to no impeachment of his goodness, or imputation of folly. But even the best are imperfect. Therefore,
1. We need some defence against the Divine Justice. Man has offended the justice of God, and must either receive the full force of the penalty, or provide a sufficient defence against it. We must accept the facts of our condition, painful though they be, and receive protection from the evils we deserve, as a gift of Divine mercy.
2. Heavenly wisdom supplies the needful defence. (Ecc_7:19.) By “wisdom” is signified the pious fear and love of God. This is the only sure defence. We cannot avert or mislead Divine justice. However we contrive, we must come face to face with it at last. Man can build fortified cities, and brave heroes may defend them with valour and skill, and maintain a successful resistance against the enemy. But no ingenuity of device, or bravery of resistance, can defend us from the inflictions of Divine Justice, if we are found without that wisdom which is godly and pure.
IV. Against an Over-sensitiveness in regard to the Judgments of Others. (Ecc_7:21.) Contrive how we may, men will think about us, and form some estimate of our character.
1. We must pay some attention to such judgments. The text refers both to praise and blame. We cannot be purely indifferent to either. Praise is the crown that society places upon the head of the good, the reward of brave and consistent virtue. Blame is often the index, pointing to some fault or defect in us; and a wise man will not neglect such indications. But,
2. Such judgments must not excite in us any undue anxiety.
(1) As to blame. If we are right and pure in motive, aim, and purpose, we can afford to despise adverse judgments. We consider that such are compounded of ignorance, malice, and rage.
(2) As to praise. It is often insincere; at best, fickle and inconstant. A wise man will receive it with moderation of desire and estimate. If we are too anxious to catch every breath of praise, we expose ourselves to the grief of bitter disappointment. A man may hear his own servant “cursing” him, while he is listening for the much-coveted praise.
3. We should remember our own failings. (Ecc_7:22.) We ourselves are not faultless. We may have the painful consciousness of some defects of disposition, or of wrong inflicted upon others, which may provoke just censure, or retaliation. We may possibly have come slowly and late to the possession of heavenly wisdom, and in our days of folly, may have inflicted injuries whese effects still remain. We are candidates for a mercy to come, and must, therefore, be merciful to others. The censure we overheard, when we expected a word of praise, may have been uttered in a moment of passion; and though the sharp agony of the sting remains with us, the hasty word may have been soon forgotten by him who uttered it. We must make allowance for the imperfections of our fellow men, and cherish the spirit of moderation and forgiveness. Unless protected by the shadow of a mercy which must cover many faults (even in the best), we have much to fear from the judgment of God. The vision of that awful trial which awaits humanity, and from which there is no escape, should make us more reserved in our censures, and more merciful in our estimation of human conduct. Our sin is at the bottom of all the evils we suffer here, the moral disorders of the world, and of all the trials and vexations which accompany us throughout our probation. Given faultless men, and there would be a faultless world; the very face of nature and of life would be changed. Righteousness would work itself outwardly in a “new heaven and a new earth.”
SUGGESTIVE COMMENTS ON THE VERSES
Ecc_7:15. If we estimate the moral worth of men by their surroundings, we should greatly mistake. Dives and Lazarus, in their environment here, presented the contrasted pictures of happiness and ease with want and misery. If with perverted eye, we see in the outcast of earth the outcast of heaven; or in the favourite of fortune the favourite of heaven; how soon is the illusion dispelled when death strips both of all their time-vestments to the bare essence of their souls, and to the simple attributes of character!
How often has it happened that the just man, who has laboured to promote some social regeneration, or to give the world a purer faith, has perished, the victim of intolerance! The thankless world has often rewarded its best teachers with the prison, the cross, and the stake.
He who is unscrupulous may rise to prosperity and undisturbed enjoyment, while the righteous perishes because he will not forego high principle. It is only in the “days of our vanity” that we can see the apparent failure of the righteous, and the prosperity of the wicked. A far different sight will be presented to us in the stern realities of eternity!
Men who adopt a higher standard of duty than the rest of the world may have to suffer for it. The noble army of martyrs bears witness to this. He who adopts common views and principles may find life easy enough.
Ecc_7:16. Those rulers are over just who search everything too closely; and the theologians are over-wise who in matters of faith wish to direct everything according to their own reason [Cramer].
The boldest forms of impiety have assumed the garb of righteousness, in which men have dared to “snatch from His hand the balance and the rod.”
Unless goodness is sufficiently guarded by humility, we are exposed to the danger of intellectual and moral pride.
There must be some fatal fault in any refinement of justice or wisdom which leads a man to entertain a suspicion of God.
The attempt to oppose the justice and wisdom of God by our vain imagination leads to destruction. “The words of Job are ended,” says the inspired historian. All words spoken against God must sooner or later come to an end. Either grace forgives the folly of the speech—as in the case of Job—or God closes the impious mouth with violence.
The impiety here condemned has also an illustration in the government of human affairs, where it is often seen that, Summum jus summa injuria. Luther says, “He who would most rigidly regulate and rectify everything, whether in the State or in the household, will have much labour, little or no fruit.”
Ecc_7:17. As you would not be over-righteous, see to it that you be not over-wicked,—that is, that you do not contemn and neglect all government committed to you, thus letting everything fall into evil. It may be well to overlook some things, but not to neglect everything [Luther].
As there is a moral and intellectual activity which degenerates into impious speculation, so there is an inertness of conscience and of mind which issues in wickedness and folly.
As there are hazards attending high pretentions to wisdom, so there are risks peculiar to folly. The absolute fool becomes the object of contempt. His life is hardly thought worth an effort, far less a sacrifice, for its preservation. The fool is easily made the tool and the dupe of a party; exposing himself to be the prey of virulent enemies, or of selfish pretended friends. Folly leads a man into innumerable scrapes. It may induce him heedlessly to mix with wicked associates, and may thus occasion his suffering for crimes, in the perpetration of which he had no active hand, and which, fool as he is, he would shrink from committing. And in numberless ways he may come, by his folly, to “die before his time” [Wardlaw].
Ecc_7:18. By the fear of God we escape, on the one hand, the danger of Pharisaism, because, firstly, it awakens in the heart a dread of all attempts to deceive God by the trappings of a heartless show of piety, and because further, an energetic knowledge of sin is inseparably bound up with a true fear of God (Isa_6:5). We escape, also, on the other hand, the danger of a life of sin, because we cannot really fear God without also having a keen dread of offending Him by our sins, and a lively wish to walk in the ways of His commands [Hengstenberg].
The safe way of duty lies between dangerous extremes. Nothing but the fear of God can keep us from wandering to the utmost edge of hazard.
The fear of God springs from faith, and leads to that hope which expects all good from Him. If we believe in the character of God, as revealed in Scripture, we have everything to hope for. Fear is but the attitude of that caution which dreads to lose God, and by so doing, to lose all.
Our true safety lies not in dwelling exclusively upon the moral dangers to which we are exposed, but rather in “Setting the Lord always before us.” Herein is the only condition of stability for our righteousness.
Ecc_7:19. It is due to this inherent and immense superiority of intelligence and forethought, over mere numbers of animal energy, that the few in all ages have controlled the many—that a handful of cultivated and civilised men have triumphed over whole nations of barbarians. It is wisdom, in the sense of knowledge and intellectual skill, that has subdued the material world, and made it tributary to the convenience and comfort of mankind.… It is not human science, however great its achievements may be, that he intends to celebrate.… But more than these “mighty men,” with all their skill and energies combined, could do for such a city, can wisdom do to strengthen its possessor against the devil, the flesh, and the world [Buchanan].
Our goodness is besieged on all sides. We can only hold out against the enemy by the might of a wisdom and courage which is stronger than that of the world.
The true heroes of our race are spiritual men, who have felt and dared to utter great truths. Other heroes have conquered enemies, yet have themselves been vanquished by deadlier foes! Spiritual men alone have conquered all. “The good fight of faith,” is the only one that leads to any satisfactory and permanent result.
Ecc_7:20. There is not even a just man—a justified man—upon earth, that doeth good and sinneth not; that doeth good so exclusively and so perfectly as to be without sin. The law of sin which is in his members still wars against the higher law of his regenerated mind, and more or less at times prevails. But there is this grand and fundamental distinction between him and the impenitent and unbelieving, that the germ of a new and Divine life has been implanted in his soul [Buchanan].
The highest attainments in goodness come far short of absolute perfection. The best can only say with the Apostle, “Not as though I had already attained, either were already perfect” (Php_3:12).
The boast of sinlessness can only arise from deplorable self-ignorance or spiritual pride.
The purest souls feel that they need some defence against the justice of God. Nature and Providence teach no doctrine of forgiveness; they often chastise without warning, and pay no heed to the excuse of ignorance. But spiritual wisdom is gifted with that insight into the character of God which beholds in Him infinite mercy and compassion. This is our only hope.
Ecc_7:21. The wisest and best run the risk of being misrepresented and misunderstood. They often suffer exquisite pain through the malice and envy of others, and the proneness of mankind to indulge in careless talk. But he who follows conscience has no need to lay this seriously to heart. All the “wood, hay, and stubble” of human speech will be burnt up.
Consistent goodness will, in the end, triumph over suspicion and unfavourable judgments. The clouds that accompany the sun on his journey, hiding his bright head, often form at his setting a cushion of vermillion and gold on which he sinks down to rest. Enough for us if our evening sky be pure and lovely; we can afford to despise the passing shadows of our course.
Even wise and good men are often unduly fretted and disquieted by the harsh and uncharitable things that may be said of them in this censorious and envious world. They err in giving way to such angry or disappointed feelings. They forget that even the best of men have still many failings—that there is no perfection among our fallen race; and while this fact should remind them that they themselves are not infallible, and that they may really have given some cause for the accusations of which they complain, it should also teach them not to form unreasonable expectations as to the conduct of others.… There is much point as well as truth in the familiar saying that eavesdroppers seldom hear good of themselves. They do not deserve to hear it. It is well that their craving curiosity and morbid vanity should be thus rebuked and humbled [Buchanan].
Extreme sensitiveness is one of the evils of ill-health. A robust strength and integrity of character will preserve us from many annoyances.
Ecc_7:22. As we can boast of no absolute purity, we cannot take too high ground with humanity.
Those who crowd around the gates of mercy, as suppliants, have little need to recriminate one another.
Your own consciousness will prevent you from thinking it impossible that you should hear any evil of yourself; and it will, at the same time, teach you to make allowance for the passions and hasty speeches of other men [Wardlaw].
Expect injuries, for men are weak, and thou thyself doest such too often [Richter].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain A Spirit of Sorrow Over Sin and its Allurements
A Spirit of Sorrow Over Sin and its Allurements
v. 15. All things have I seen in the days of my vanity, Solomon had taken note of everything possible while enjoying the empty life of this world; there is a just man that perisheth in his righteousness, his plans were failures, and he himself died in misfortune because he placed the emphasis upon a mere outward show of perfection only, and there is a wicked man that prolongeth his life in his wickedness. Cf Psa 73:3-12.
Read full note →
v. 16. Be not righteous overmuch, with a mere external, Pharisaic righteousness; neither make thyself overwise, in pretending to be a teacher of wisdom, while the substance is still lacking; why shouldest thou destroy thyself? for the curse of God is sure to strike arrogance and hypocrisy.
v. 17. Be not overmuch wicked, not as though a little wickedness were permissible, but because an excess of malice is particularly disgusting; neither be thou foolish, in deliberately ignoring God and the wisdom of His Word; why shouldest thou die before thy time? for death is the consequence and punishment of foolishness and wickedness.
v. 18. It is good that thou shouldest take hold of this, properly considering and thus avoiding the two extremes set forth; yea, also from this withdraw not thine hand, keeping it in mind always; for he that feareth God shall come forth of them all, avoiding both a false righteousness, with its hypocrisy, and bold immorality, with its challenge of God.
v. 19. Wisdom strengtheneth the wise more than ten mighty men which are in the city, for true wisdom, which flows from the fear of God, is more effective in protecting its owner than all outward show of might.
v. 20. For there is not a just man upon earth that doeth good, and sinneth not, not one who can truly claim perfection, they are all under the condemnation of sinfulness. Cf Pro 20:9; 1Ki 8:46; Rom 3:23.
v. 21. Also take no heed unto all words that are spoken, by being idly curious and anxious about what people say; lest thou hear thy servant curse thee, the vain listener being disgraced by the remarks of his own servant;
v. 22. for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others, conscience being a stern accuser and bringing home many a sin which one has practically forgotten.
v. 23. All this, the rules of life and the practical counsels here offered, have I proved by wisdom, his experience being dearly bought; I said, I will be wise; but it was far from me, he had not yet reached the true and perfect wisdom for which he was aspiring.
v. 24. That which is far off and exceeding deep, who can find it out? True wisdom, as contained in the Word of God and flowing out of the fear of God, is not a matter of mere human comprehension.
v. 25. I applied mine heart to know, literally, "I turned, I and my heart," and to search and to seek out wisdom and the reason of things, by examining, comparing, and judging the facts offered, and to know the wickedness of folly, even of foolishness and madness, literally, "wickedness, stubbornness, yea, stupidity, madness," the climax showing the utter vanity and futility of opposition to the Word of God, especially in deliberate sins;
v. 26. and I find more bitter than death the woman whose heart is snares and nets, who uses words and glances to inveigle her victims, and her hands as bands, since she uses them in voluptuous embraces; whoso pleaseth God shall escape from her, by His special mercy; but the sinner, unwilling to accept the correction of the Word of God, shall be taken by her, delivered to her seductions in just punishment of his disobedience.
v. 27. Behold, this have I found, saith the preacher, this is the result of his experiences, counting one by one, comparing one thing with another, to find out the account, to reach a definite conclusion;
v. 28. which yet my soul seeketh, but I find not: one man among a thousand have I found, namely, one realizing the futility of human wisdom; but a woman among all those have I not found, since moral weakness and proneness to temptation is ascribed to her sex in other parts of Scriptures as well. Cf Gen 3:16; 2Co 11:3; 1Ti 2:12-14.
v. 29. Lo, this only have I found, that God hath made man upright, good, in perfect righteousness and holiness, Gen 1:26-27; Gen 5:1; but they have sought out many inventions, their nature has been corrupted by malicious tricks and conceits, by disobedience to God’s holy Law, by which they have brought the curse of vanity upon the entire human race.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 in my meaningless days
in my meaningless days
"in my meaningless life"
Read full note →
in spite of their righteousness
"even though they are righteous"
in spite of their evil
"even though they are evil"
self-righteous, wise in your own eyes
These two phrases mean basically the same thing and are combined for emphasis. (See: Parallelism)
Do not be self-righteous
"Do not think that you are more righteous than you actually are"
wise in your own eyes
The eyes represent seeing, and seeing represents thoughts or judgment. AT: "being wise in your own opinion" or "being wise according to your own judgement" (See: Metaphor)
Why should you destroy yourself?
The writer uses this rhetorical question to emphasize that being self-righteous destroys a person. AT: "There is no reason to destroy yourself." or "If you think this way you will destroy yourself." (See: Rhetorical Question)
translationWords
righteous
perish
evil
wise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.