Don’t be overly righteous, neither make yourself overly wise. Why should you destroy yourself? Don’t be too wicked, neither be foolish. Why should you die before your time? It is good that you should take hold of this. Yes, also don’t withdraw your hand from that; for he who fears God will come out of them all. Wisdom is a strength to the wise man more than ten rulers who are in a city. Surely there is not a righteous man on earth who does good and doesn’t sin. Also don’t take heed to all words that are spoken, lest you hear your servant curse you; for often your own heart knows that you yourself have likewise cursed others. All this I have proved in wisdom. I said, “I will be wise;” but it was far from me. That which is, is far off and exceedingly deep. Who can find it out? I turned around, and my heart sought to know and to search out, and to seek wisdom and the scheme of things, and to know that wickedness is stupidity, and that foolishness is madness.
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Ecclesiastes 7:16-25 sits inside this longer paragraph.
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. Don’t be overly righteous, neither make yourself overly wise. Why should you destroy yourself? Don’t be too wicked, neither be foolish. Why should you die before your time? It is good that you should take hold of this. Yes, also don’t withdraw your hand from that; for he who fears God will come out of them all. Wisdom is a strength to the wise man more than ten rulers who are in a city. Surely there is not a righteous man on earth who does good and doesn’t sin. Also don’t take heed to all words that are spoken, lest you hear your servant curse you; for often your own heart knows that you yourself have likewise cursed others. All this I have proved in wisdom. I said, “I will be wise;” but it was far from me. That which is, is far off and exceedingly deep. Who can find it out? I turned around, and my heart sought to know and to search out, and to seek wisdom and the scheme of things, and to know that wickedness is stupidity, and that foolishness is madness.
Parallel Translations
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Don’t be overly righteous, neither make yourself overly wise. Why should you destroy yourself?
Don’t be too wicked, neither be foolish. Why should you die before your time?
It is good that you should take hold of this. Yes, also don’t withdraw your hand from that; for he who fears God will come out of them all.
Wisdom is a strength to the wise man more than ten rulers who are in a city.
Surely there is not a righteous man on earth who does good and doesn’t sin.
Also don’t take heed to all words that are spoken, lest you hear your servant curse you;
for often your own heart knows that you yourself have likewise cursed others.
All this I have proved in wisdom. I said, “I will be wise;” but it was far from me.
That which is, is far off and exceedingly deep. Who can find it out?
I turned around, and my heart sought to know and to search out, and to seek wisdom and the scheme of things, and to know that wickedness is stupidity, and that foolishness is madness.
-
Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.
Wisdom strengtheneth the wise more than ten mighty men which are in the city.
For there is not a just man upon earth, that doeth good, and sinneth not.
Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:
For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
All this have I proved by wisdom: I said, I will be wise; but it was far from me.
That which is far off, and exceeding deep, who can find it out?
I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness:
Show all 3 translations
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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?
It is good that thou shouldest take hold of the one; yea, also from the other withdraw not thy hand; for he that feareth God shall discharge himself of them all.
Wisdom is a stronghold to the wise man more than ten rulers that are in a city.
For there is not a righteous man upon earth, that doeth good, and sinneth not.
Also take not heed unto all words that are spoken, lest thou hear thy servant curse thee;
for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
All this have I tried by wisdom; I said: 'I will get wisdom'; but it was far from me.
That which is is far off, and exceeding deep; who can find it out?
I turned about, and applied my heart to know and to search out, and to seek wisdom and the reason of things, and to know wickedness to be folly, and foolishness to be madness;
Examined in Scripture Analysis
Contradictions (5)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (107)
- Romans 3:23 (v20) for all have sinned, and fall short of the glory of God;
- Isaiah 53:6 (v20) All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
- 1 John 1:8-10 (v20) If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to…
- James 3:2 (v20) For we all stumble in many things. Anyone who doesn’t stumble in word is a perfect person, able to bridle the whole body also.
- 1 Kings 8:46 (v20) If they sin against you (for there is no man who doesn’t sin), and you are angry with them, and deliver them to the enemy, so that they…
Show all 100 cross-references
- Proverbs 20:9 (v20) Who can say, “I have made my heart pure. I am clean and without sin?”
- Proverbs 10:27 (v17) The fear of Yahweh prolongs days, but the years of the wicked shall be shortened.
- Romans 12:3 (v16) For I say through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think;…
- Job 15:14-16 (v20) What is man, that he should be clean? What is he who is born of a woman, that he should be righteous? Behold, he puts no trust in his holy…
- Proverbs 25:16 (v16) Have you found honey? Eat as much as is sufficient for you, lest you eat too much, and vomit it.
- 2 Chronicles 6:36 (v20) “If they sin against you (for there is no man who doesn’t sin), and you are angry with them, and deliver them to the enemy, so that they…
- Isaiah 64:6 (v20) For we have all become like one who is unclean, and all our righteousness is like a polluted garment. We all fade like a leaf; and our…
- Job 22:16 (v17) who were snatched away before their time, whose foundation was poured out as a stream,
- Psalms 55:23 (v17) But you, God, will bring them down into the pit of destruction. Bloodthirsty and deceitful men shall not live out half their days, but I…
- Psalms 143:2 (v20) Don’t enter into judgment with your servant, for in your sight no man living is righteous.
- Colossians 2:18 (v16) Let no one rob you of your prize by self-abasement and worshiping of the angels, dwelling in the things which he has not seen, vainly…
- Psalms 130:3 (v20) If you, Yah, kept a record of sins, Lord, who could stand?
- Matthew 6:1-7 (v16) “Be careful that you don’t do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in…
- Acts 12:23 (v17) Immediately an angel of the Lord struck him, because he didn’t give God the glory. Then he was eaten by worms and died.
- 1 Corinthians 3:18 (v16) Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise.
- James 3:13-17 (v16) Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. But if you have…
- Ecclesiastes 12:12 (v16) Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.
- Genesis 3:6 (v16) When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one…
- Proverbs 30:10 (v21) “Don’t slander a servant to his master, lest he curse you, and you be held guilty.
- Acts 5:5 (v17) Ananias, hearing these words, fell down and died. Great fear came on all who heard these things.
- Acts 5:10 (v17) She fell down immediately at his feet and died. The young men came in and found her dead, and they carried her out and buried her by her…
- Romans 11:33 (v24) Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
- Colossians 2:23 (v16) These things indeed appear like wisdom in self-imposed worship, humility, and severity to the body; but aren’t of any value against the…
- Genesis 38:7-10 (v17) Er, Judah’s firstborn, was wicked in Yahweh’s sight. So Yahweh killed him. Judah said to Onan, “Go in to your brother’s wife, and perform…
- 1 Samuel 25:38 (v17) About ten days later, Yahweh struck Nabal, so that he died.
- Job 15:32-33 (v17) It will be accomplished before his time. His branch will not be green. He will shake off his unripe grape as the vine, and will cast off…
- Luke 18:12 (v16) I fast twice a week. I give tithes of all that I get.’
- Romans 1:22 (v23) Professing themselves to be wise, they became fools,
- Job 28:28 (vv16, 24) To man he said, ‘Behold, the fear of the Lord, that is wisdom. To depart from evil is understanding.’ ”
- Proverbs 23:4 (v16) Don’t weary yourself to be rich. In your wisdom, show restraint.
- Isaiah 55:8-9 (v24) “For my thoughts are not your thoughts, and your ways are not my ways,” says Yahweh. “For as the heavens are higher than the earth, so are…
- 1 Corinthians 3:20 (v16) And again, “The Lord knows the reasoning of the wise, that it is worthless.”
- 1 Timothy 6:16 (v24) He alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
- James 1:21 (v17) Therefore, putting away all filthiness and overflowing of wickedness, receive with humility the implanted word, which is able to save your…
- Job 11:12 (v16) An empty-headed man becomes wise when a man is born as a wild donkey’s colt.
- Psalms 139:6 (v24) This knowledge is beyond me. It’s lofty. I can’t attain it.
- Proverbs 21:22 (v19) A wise man scales the city of the mighty, and brings down the strength of its confidence.
- Ecclesiastes 10:13 (v25) The beginning of the words of his mouth is foolishness; and the end of his talk is mischievous madness.
- Ecclesiastes 12:13 (v18) This is the end of the matter. All has been heard. Fear God and keep his commandments; for this is the whole duty of man.
- Isaiah 29:21 (v21) who cause a person to be indicted by a word, and lay a snare for the arbiter in the gate, and who deprive the innocent of justice with…
- Malachi 4:2 (v18) But to you who fear my name shall the sun of righteousness arise with healing in its wings. You will go out, and leap like calves of the…
- Matthew 9:14 (v16) Then John’s disciples came to him, saying, “Why do we and the Pharisees fast often, but your disciples don’t fast?”
- Matthew 15:2-9 (v16) “Why do your disciples disobey the tradition of the elders? For they don’t wash their hands when they eat bread.” He answered them, “Why do…
- Matthew 23:5 (v16) But they do all their works to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments,
- Matthew 23:23-24 (v16) “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law:…
- Romans 11:25 (v16) For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening…
- Philippians 3:6 (v16) concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
- Colossians 1:9-11 (v19) For this cause, we also, since the day we heard this, don’t cease praying and making requests for you, that you may be filled with the…
- 1 Timothy 4:3 (v16) forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know…
- James 3:9 (v22) With it we bless our God and Father, and with it we curse men who are made in the image of God.
- Genesis 3:5 (v23) for God knows that in the day you eat it, your eyes will be opened, and you will be like God, knowing good and evil.”
- Joshua 7:13 (v25) Get up! Sanctify the people, and say, ‘Sanctify yourselves for tomorrow, for Yahweh, the God of Israel, says, “There is a devoted thing…
- 2 Samuel 16:10 (v21) The king said, “What have I to do with you, you sons of Zeruiah? Because he curses, and because Yahweh has said to him, ‘Curse David;’ who…
- 1 Kings 2:44 (v22) The king said moreover to Shimei, “You know in your heart all the wickedness that you did to David my father. Therefore Yahweh will return…
- Job 11:7-8 (v24) “Can you fathom the mystery of God? Or can you probe the limits of the Almighty? They are high as heaven. What can you do? They are deeper…
- Job 28:12-23 (v24) “But where will wisdom be found? Where is the place of understanding? Man doesn’t know its price; Neither is it found in the land of the…
- Psalms 36:6 (v24) Your righteousness is like the mountains of God. Your judgments are like a great deep. Yahweh, you preserve man and animal.
- Proverbs 24:5 (v19) A wise man has great power; and a knowledgeable man increases strength;
- Ecclesiastes 8:12 (v18) 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…
- Ecclesiastes 9:13-18 (v19) I have also seen wisdom under the sun in this way, and it seemed great to me. There was a little city, and few men within it; and a great…
- Ecclesiastes 11:6 (v18) In the morning sow your seed, and in the evening don’t withhold your hand; for you don’t know which will prosper, whether this or that, or…
- Matthew 15:19 (v22) For out of the heart come evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies.
- Matthew 18:32-35 (v22) Then his lord called him in, and said to him, ‘You wicked servant! I forgave you all that debt, because you begged me. Shouldn’t you also…
- Matthew 23:29 (v16) “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous,
- Matthew 23:38 (v16) Behold, your house is left to you desolate.
- Luke 1:50 (v18) His mercy is for generations of generations on those who fear him.
- Luke 11:42 (v18) But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and God’s love. You ought to have done these,…
- John 8:7-9 (v22) But when they continued asking him, he looked up and said to them, “He who is without sin among you, let him throw the first stone at her.”…
- Romans 10:2 (v16) For I testify about them that they have a zeal for God, but not according to knowledge.
- 1 Corinthians 1:20 (v23) Where is the wise? Where is the scribe? Where is the lawyer of this world? Hasn’t God made foolish the wisdom of this world?
- Revelation 18:19 (v16) They cast dust on their heads, and cried, weeping and mourning, saying, ‘Woe, woe, the great city, in which all who had their ships in the…
- Genesis 34:7 (v25) The sons of Jacob came in from the field when they heard it. The men were grieved, and they were very angry, because he had done folly in…
- 2 Samuel 13:12 (v25) She answered him, “No, my brother, do not force me! For no such thing ought to be done in Israel. Don’t you do this folly.
- 2 Samuel 19:19 (v21) He said to the king, “Don’t let my lord impute iniquity to me, or remember that which your servant did perversely the day that my lord the…
- 1 Kings 3:11-12 (v23) God said to him, “Because you have asked this thing, and have not asked for yourself long life, nor have you asked for riches for yourself,…
- 1 Kings 11:1-8 (v23) Now king Solomon loved many foreign women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Sidonians,…
- Psalms 25:12-14 (v18) What man is he who fears Yahweh? He shall instruct him in the way that he shall choose. His soul will dwell at ease. His offspring will…
- Psalms 145:19-20 (v18) He will fulfill the desire of those who fear him. He also will hear their cry, and will save them. Yahweh preserves all those who love him,…
- Proverbs 4:25-27 (v18) Let your eyes look straight ahead. Fix your gaze directly before you. Make the path of your feet level. Let all of your ways be…
- Proverbs 8:20 (v18) I walk in the way of righteousness, in the middle of the paths of justice,
- Proverbs 17:12 (v25) Let a bear robbed of her cubs meet a man, rather than a fool in his folly.
- Proverbs 26:11 (v25) As a dog that returns to his vomit, so is a fool who repeats his folly.
- Ecclesiastes 1:13-17 (v25) I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given…
- Ecclesiastes 2:1-3 (v25) I said in my heart, “Come now, I will test you with mirth: therefore enjoy pleasure;” and behold, this also was vanity. I said of laughter,…
- Ecclesiastes 2:12 (v25) I turned myself to consider wisdom, madness, and folly; for what can the king’s successor do? Just that which has been done long ago.
- Ecclesiastes 2:15 (v25) Then I said in my heart, “As it happens to the fool, so will it happen even to me; and why was I then more wise?” Then I said in my heart…
- Ecclesiastes 2:20 (v25) Therefore I began to cause my heart to despair concerning all the labor in which I had labored under the sun.
- Ecclesiastes 3:14 (v18) I know that whatever God does, it shall be forever. Nothing can be added to it, nor anything taken from it; and God has done it, that men…
- Ecclesiastes 3:16-17 (v25) Moreover I saw under the sun, in the place of justice, that wickedness was there; and in the place of righteousness, that wickedness was…
- Ecclesiastes 7:27 (v25) “Behold, I have found this,” says the Preacher, “to one another, to find out the scheme
- Ecclesiastes 9:1-3 (v25) 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;…
- Jeremiah 2:33-34 (v17) How well you prepare your way to seek love! Therefore you have even taught the wicked women your ways. Also the blood of the souls of the…
- Jeremiah 12:1-2 (v25) 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?…
- Jeremiah 32:40 (v18) I will make an everlasting covenant with them, that I will not turn away from following them, to do them good. I will put my fear in their…
- Ezekiel 8:17 (v17) Then he said to me, “Have you seen this, son of man? Is it a light thing to the house of Judah that they commit the abominations which they…
100 distinct cross-references across this passage (107 total citations).
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Geneva Bible translators 1599 · Public Domain On vv16, 17, 18, 19, 20, 23, 24 Consider wherefore God doth send it and what may…
Consider wherefore God doth send it and what may comfort thee.
That man should be able to control nothing in his works.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–25 Ecc 7:16 Be not righteous over much; neither make…
Ecc 7:16 Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
Ver. 16. Be not righteous over much, neither make, &c.] Virtue consists in a mediocrity. Omne quod est nimium vertitur in vitium. A rigid severity may mar all. {a} "Let your moderation, το ετιεκες, be known to all men"; {Php 4:5} prefer equity before extremity: utmost right may be utmost wrong. He is righteous over much that will remit nothing of his right, but exercise great censures for light offences; this is, as one said, to kill a fly upon a man’s forehead with a beetle. Justice, if not mixed with mercy, degenerates into cruelty. Again, he is righteous more than is meet that maketh sins where God hath made none, as those superstitiostdi of old, and the Papists to this day do with their "Touch not, taste not, handle not: which things have indeed a show of wisdom in will worship," &c. {Col 2:21; Col 2:23} Will worshippers are usually over wise, i.e., overweening, and also too well conceited of their own wisdom and worth. Hence it is that they cannot do, but they must overdo, {b} till "wearied in the greatness of their way," {Isa 57:10} they see and say that it had been best to have held the king’s highway, chalked out unto them by the "royal law," {Jas 2:8} that "perfect law of liberty." {Jas 1:25} Via regis temperata est, nec plus in se habens, nec minus; { c} the middle way is the way of God, neither having too much, nor yet too little. True it is, saith the heathen orator, {d} that nemo pius est qui pistatem caret, no man is godly, that is afraid of being so. But then it is no less true, and the same author speaks it, Modum esse religionis, nimium esse superstitiosum non oportere; { e} that there is a reason in being religious, and that men must see they be not superstitious. Solomon saith, that he that wrings his nose overhard, brings blood out of it. Pliny saith, he that tills his land too much, doth it to his loss. {f} Apelles said those painters were to blame, qui non sentirent quid esset satis, that could not see when they had done sufficient. {g} It is reported of the river Nile, that if it either exceed or be defective in its due overflowings of the land of Egypt, it causeth famine. {h} The planet Jupiter, situated between cold Saturn and hot Mars, Ex utroque temperatus est, et saluteris, saith Pliny, {i} partakes of both, and is benign and wholesome to the sublunary creatures.
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{a} Est modus in rebus.
{b} Quisquis plus iusto non sapit, ille sapit. - Mart.
{c} Hieron. in cap. 57 Isa.
{d} Cic. 2, de Finib.
{e} Cic. pro Dom. sua.
{f} Nihil minus expedit, quam agrum optime colere. - Plin.
{g} Cic. de Orat. Jul.
{h} Polyb. c. 45.
{i} Lib. ii. c. 8.
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 On vv16–25 This verse and the next have a manifest reference…
This verse and the next have a manifest reference to Ecc 7:15, being two inferences drawn from the two clauses of the observation there recorded. And this verse was delivered by Solomon, either,
1. In the name and person of an ungodly man, who taketh occasion to dissuade men from the practice of righteousness and true wisdom, because of the danger which attends it, and is expressed in the middle of the former, and the end of this verse. Therefore, saith he, it is not good to be more nice than wise, take heed of strictness, zeal, and forwardness in religion. And then the next verse contains an antidote to this poisonous suggestion; yea, rather, saith he, be not wicked or foolish over-much; for that will not preserve thee, as thou mayst imagine from the last clause of Ecc 7:15, but will occasion and hasten thy ruin. But seeing these words are very capable of another sense, and there is no proof or evidence of this sense in them, as there is in all other places where Solomon speaks in the person of an epicure, this interpretation may seem to be dangerous, and liable to misconstruction. Or,
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2. In his own person. And so these words are a caution to prevent, as far as may be, that destruction which oft attends upon righteous men, as was observed, Ecc 7:15.
Be not righteous over-much; either,
1. By being too severe in observing, censuring, and punishing the faults of others beyond the rules of equity, without giving any allowance for human infirmity, extraordinary temptations, the state of times, and other circumstances. Or,
2. By being more just than God requires, either laying those yokes and burdens upon a man’s self or others which God hath not imposed upon him, and which are too heavy for him, of which see on Mat 23:4, or condemning or avoiding those things as sinful which God hath not forbidden, which really is superstition, but is here called righteousness abusively, because it is so in appearance, and in the opinion of such persons. So he gives them the name, but by adding
over-much, denies the thing, because righteousness, as well as other virtues, avoids both the extremes, the excess as well as the deficit. Or,
3. By an imprudent and unseasonable ostentation or exercise of righteousness where it is not necessary, as if a protestant travelling in a popish country should publicly profess his religion to all whom he meets with, or when a man casts the pearl of reproof before swine, against that caution, Mat 7:6. So this is a precept that men should manage their zeal with godly wisdom, and with condescension to others, as far as may be. But this is not to be understood, either,
1. Of such prudence as keeps a man from the practice of his duty, but only of that prudence which directs him in ordering the time, manner, and other circumstances of it. Or,
2. As if men could be too good, or too holy, since the strictest holiness which any man in this life can arrive at falls far short both of the rule of God’s word, and of those examples of God and Christ, and the holy angels, which are propounded in Scripture for our imitation.
Neither make thyself over-wise; be not wise in thine own conceit, nor above what is written, 1Co 4:6, nor above what is meet; which he here implieth to be the cause of being righteous over-much.
Why shouldest thou destroy thyself? for thereby thou wilt unnecessarily expose thyself to danger and mischief.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v23 Solomon had hitherto been proving the vanity of the…
Solomon had hitherto been proving the vanity of the world and its utter insufficiency to make men happy; now here he comes to show the vileness of sin, and its certain tendency to make men miserable; and this, as the former, he proves from his own experience, and it was a dear-bought experience. He is here, more than any where in all this book, putting on the habit of a penitent. He reviews what he had been discoursing of already, and tells us that what he had said was what he knew and was well assured of, and what he resolved to stand by: All this have I proved by wisdom, Ecc 7:23. Now here,
I. He owns and laments the deficiencies of his wisdom. He had wisdom enough to see the vanity of the world and to experience that that would not make a portion for a soul. But, when he came to enquire further, he found himself at a loss; his eye was too dim, his line was too short, and, though he discovered this, there were many other things which he could not prove by wisdom.
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1. His searches were industrious. God had given him a capacity for knowledge above any; he set up with a great stock of wisdom; he had the largest opportunities of improving himself that ever any man had; and, (1.) He resolved, if it were possible, to gain his point: I said, I will be wise. He earnestly desired it as highly valuable; he fully designed it as that which he looked upon to be attainable; he determined not to sit down short of it, Pro 18:1. Many are not wise because they never said they would be so, being indifferent to it; but Solomon set it up for the mark he aimed at. When he made trial of sensual pleasures, he still thought to acquaint his heart with wisdom (Pro 2:3), and not to be diverted from the pursuits of that; but perhaps he did not find it so easy a thing as he imagined to keep up his correspondence with wisdom, while he addicted himself so much to his pleasures. However, his will was good; he said, I will be wise. And that was not all: (2.) He resolved to spare no pains (Ecc 7:25): "I applied my heart; I and my heart turned every way; I left no stone unturned, no means untried, to compass what I had in view. I set myself to know, and to search, and to seek out wisdom, to accomplish myself in all useful learning, philosophy, and divinity." If he had not thus closely applied himself to study, it would have been but a jest for him to say, I will be wise, for those that will attain the end must take the right way. Solomon was a man of great quickness, and yet, instead of using that (with many) as an excuse for slothfulness, he pressed it upon himself as an inducement to diligence, and the easier he found it to master a good notion the more intent he would be that he might be master of the more good notions. Those that have the best parts should take the greatest pains, as those that have the largest stock should trade most. He applied himself not only to know what lay on the surface, but to search what lay hidden out of the common view and road; nor did he search a little way, and then give it over because he did not presently find what he searched for, but he sought it out, went to the bottom of it; nor did he aim to know things only, but the reasons of things, that he might give an account of them.
2. Yet his success was not answerable or satisfying: "I said, I will be wise, but it was far from me; I could not compass it. After all, This only I know that I know nothing, and the more I know the more I see there is to be known, and the more sensible I am of my own ignorance. That which is far off, and exceedingly deep, who can find it out?" He means God himself, his counsels and his works; when he searched into these he presently found himself puzzled and run aground. He could not order his speech by reason of darkness. It is higher than heaven, what can he do? Job 11:8. Blessed be God, there is nothing which we have to do which is not plain and easy; the word is nigh us (Pro 8:9); but there is a great deal which we would wish to know which is far off, and exceedingly deep, among the secret things which belong not to us. And probably it is a culpable ignorance and error that Solomon here laments, that his pleasures, and the many amusements of his court, had blinded his eyes and cast a mist before them, so that he could not attain to true wisdom as he designed.
II. He owns and laments the instances of his folly in which he had exceeded, as, in wisdom, he came short. Here is,
1. His enquiry concerning the evil of sin. He applied his heart to know the wickedness of folly, even of foolishness and madness. Observe, (1.) The knowledge of sin is a difficult knowledge, and hard to be attained; Solomon took pains for it. Sin has many disguises with which it palliates itself, as being loth to appear sin, and it is very hard to strip it of these and to see it in its true nature and colours. (2.) It is necessary to our repentance for sin that we be acquainted with the evil of it, as it is necessary to the cure of a disease to know its nature, causes, and malignity. St. Paul therefore valued the divine law, because it discovered sin to him, Rom 7:7. Solomon, who, in the days of his folly, had set his wits on work to invent pleasures and sharpen them, and was ingenious in making provision for the flesh, now that God had opened his eyes is as industrious to find out the aggravations of sin and so to put an edge upon his repentance. Ingenious sinners should be ingenious penitents, and wit and learning, among the other spoils of the strong man armed, should be divided by the Lord Jesus. (3.) It well becomes penitents to say the worst they can of sin, for the truth is we can never speak ill enough of it. Solomon here, for his further humiliation, desired to see more, [1.] Of the sinfulness of sin; that is it which he lays the greatest stress upon in this inquiry, to know the wickedness of folly, by which perhaps he means his own iniquity, the sin of uncleanness, for that was commonly called folly in Israel, Gen 34:7; Deu 22:21; Jdg 20:6; Sa2 13:12. When he indulged himself in it, he made a light matter of it; but now he desires to see the wickedness of it, its great wickedness, so Joseph speaks of it, Gen 39:9. Or it may be taken there generally for all sin. Many extenuate their sins with this, They were folly; but Solomon sees wickedness in those follies, an offence to God and a wrong to conscience. This is wickedness, Jer 4:18; Zac 5:8. [2.] Of the folly of sin; as there is a wickedness in folly, so there is a folly in wickedness, even foolishness and madness. Wilful sinners are fools and madmen; they act contrary both to right reason and to their true interest.
2. The result of this enquiry.
(1.) He now discovered more than ever of the evil of that great sin which he himself had been guilty of, the loving of many strange women, Kg1 11:1. This is that which he here most feelingly laments, and in very pathetic expressions. [1.] He found the remembrance of the sin very grievous. O how heavily did it lie upon his conscience! what an agony was he in upon the thought of it - the wickedness, the foolishness, the madness, that he had been guilty of! I find it more bitter than death. As great a terror seized him, in reflection upon it, as if he had been under the arrest of death. Thus do those that have their sins set in order before them by a sound conviction cry out against them; they are bitter as gall, nay, bitter as death, to all true penitents. Uncleanness is a sin that is, in its own nature, more pernicious than death itself. Death may be made honourable and comfortable, but this sin can be no other than shame and pain, Pro 5:9, Pro 5:11. [2.] He found the temptation to the sin very dangerous, and that it was extremely difficult, and next to impossible, for those that ventured into the temptation to escape the sin, and for those that had fallen into the sin to recover themselves by repentance. The heart of the adulterous woman is snares and nets; she plays her game to ruin souls with as much art and subtlety as ever any fowler used to take a silly bird. The methods such sinners use are both deceiving and destroying, as snares and nets are. The unwary souls are enticed into them by the bait of pleasure, which they greedily catch at and promise themselves satisfaction in; but they are taken before they are aware, and taken irrecoverably. Her hands are as bands, with which, under colour of fond embraces, she holds those fast that she has seized; they are held in the cords of their own sin, Pro 5:22. Lust gets strength by being gratified and its charms are more prevalent. [3.] He reckoned it a great instance of God's favour to any man if by his grace he has kept him from this sin: He that pleases God shall escape from her, shall be preserved either from being tempted to this sin or from being overcome by the temptation. Those that are kept from this sin must acknowledge it is God that keeps them, and not any strength or resolution of their own, must acknowledge it a great mercy; and those that would have grace sufficient for them to arm them against this sin must be careful to please God in every thing, by keeping his ordinances, Lev 18:30. [4.] He reckoned it a sin that is as sore a punishment of other sins as a man can fall under in this life: The sinner shall be taken by her. First, Those that allow themselves in other sins, by which their minds are blinded and their consciences debauched, are the more easily drawn to this. Secondly, it is just with God to leave them to themselves to fall into it. See Rom 1:26, Rom 1:28; Eph 4:18, Eph 4:19. Thus does Solomon, as it were, with horror, bless himself from the sin in which he had plunged himself.
(2.) He now discovered more than ever of the general corruption of man's nature. He traces up that stream to the fountain, as his father had done before him, on a like occasion (Psa 51:5): Behold, I was shapen in iniquity. [1.] He endeavoured to find out the number of his actual transgressions (Ecc 7:27): "Behold, this have I found, that is, this I hoped to find; I thought I could have understood my errors and have brought in a complete list, at least of the heads of them; I thought I could have counted them one by one, and have found out the account." He desired to find them out as a penitent, that he might the more particularly acknowledge them; and, generally, the more particular we are in the confession of sin the more comfort we have in the sense of the pardon; he desired it also as a preacher, that he might the more particularly give warning to others. Note, A sound conviction of one sin will put us upon enquiring into the whole confederacy; and the more we see amiss in ourselves the more diligently we should enquire further into our own faults, that what we see not may be discovered to us, Job 34:32. [2.] He soon found himself at a loss, and perceived that they were innumerable (Ecc 7:28): "Which yet my soul seeks; I am still counting, and still desirous to find out the account, but I find not, I cannot count them all, nor find out the account of them to perfection. I still make new and amazing discoveries of the desperate wickedness that there is in my own heart," Jer 17:9, Jer 17:10. Who can know it? Who can understand his errors? Who can tell how often he offends? Psa 19:12. He finds that if God enters into judgment with him, or he with himself, for all his thoughts, words, and actions, he is not able to answer for one of a thousand, Job 9:3. This he illustrates by comparing the corruption of his own heart and life with the corruption of the world, where he scarcely found one good man among a thousand; nay, among all the thousand wives and concubines which he had, he did not find one good woman. "Even so," says he, "When I come to recollect and review my own thoughts, words, and actions, and all the passages of my life past, perhaps among those that were manly I might find one good among a thousand, and that was all; the rest even of those had some corruption or other in them." He found (Ecc 7:20) that he had sinned even in doing good. But for those that were effeminate, that passed in the indulgence of his pleasures, they were all naught; in that part of his life there did not appear so much as one of a thousand good. In our hearts and lives there appears little good, at the best, but sometimes none at all. Doubtless this is not intended as a censure of the female sex in general; it is probable that there have been and are more good women than good men (Act 17:4, Act 17:12); he merely alludes to his own sad experience. And perhaps there may be this further in it: he does, in his proverbs, warn us against the snares both of the evil man and of the strange woman (Pro 2:12, Pro 2:16; Pro 4:14; Pro 5:3); now he had observed the ways of the evil women to be more deceitful and dangerous than those of the evil men, that it was more difficult to discover their frauds and elude their snares, and therefore he compares sin to an adulteress (Pro 9:13), and perceives he can no more find out the deceitfulness of his own heart than he can that of a strange woman, whose ways are movable, that thou canst not know them. [3.] He therefore runs up all the streams of actual transgression to the fountain of original corruption. The source of all the folly and madness that are in the world is in man's apostasy from God and his degeneracy from his primitive rectitude (Ecc 7:20): "Lo, this only have I found; when I could not find out the particulars, yet the gross account was manifest enough; it is as clear as the sun that man is corrupted and revolted, and is not as he was made." Observe, First, How man was made by the wisdom and goodness of God: God made man upright; Adam the first man, so the Chaldee. God made him, and he made him upright, such a one as he should be; being made a rational creature, he was, in all respects, such a one as a rational creature should be, upright, without any irregularity; one could find no fault in him; he was upright, that is, determined to God only, in opposition to the many inventions which he afterwards turned aside to. Man, as he came out of God's hands, was (as we may say) a little picture of his Maker, who is good and upright. Secondly, How he was marred, and in effect unmade, by his own folly and badness: They have sought out many inventions - they, our first parents, or the whole race, all in general and every one in particular. They have sought out great inventions (so some), inventions to become great as gods (Gen 3:5), or the inventions of the great ones (so some), of the angels that fell, the Magnates, or many inventions. Man, instead of resting in what God had found for him, was for seeking to better himself, like the prodigal that left his father's house to seek his fortune. Instead of being for one, he was for many; instead of being for God's institutions, he was for his own inventions. The law of his creation would not hold him, but he would be at his own disposal and follow his own sentiments and inclinations. Vain man would be wise, wiser than his Maker; he is giddy and unsettled in his pursuits, and therefore has many inventions. Those that forsake God wander endlessly. Men's actual transgressions are multiplied. Solomon could not find out how many they are (Ecc 7:28); but he found they were very many. Many kinds of sins, and those often repeated. They are more than the hairs on our heads, Psa 40:12.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv16–25 Be not righteous over much,.... This is not meant…
Be not righteous over much,.... This is not meant of true and real righteousness, even moral righteousness, a man cannot be too holy or too righteous; but of a show and ostentation of righteousness, and of such who would be thought to be more righteous and holy than others, and therefore despise those who, as they imagine, do not come up to them; and are very rigid and censorious in their judgment of others, and very severe in their reproofs of them; and, that they may appear very righteous persons, will do more than what the law requires of them to do, even works of supererogation, as the Pharisees formerly, and Papists now, pretend, and abstain from the lawful use of things which God has given to be enjoyed; and macerate their bodies by abstinence, fastings, pilgrimages, penance, scourges, and the like, as the Eremites among the Christians, and the Turks, as Aben Ezra on the place observes; and many there be, who, by an imprudent zeal for what they judge right, and which sometimes are mere trifles, and by unseasonable reproofs for what is wrong, expose themselves to resentment and danger. Some understand this of political and punitive justice, exercising it in too strict and rigorous a manner, according to the maxim, "summum jus saepe summa injuria est" (w); and Schultens (x), from the use of the word in the Arabic language, renders it, "be not too rigid"; and others, in a contrary sense, of too much mercy and pity to offenders. So the Midrash; and Jarchi illustrates it by the case of Saul, who had mercy on the wicked, and spared Agag. The Targum is,
"be not over righteous at a time that a sinner is found guilty of slaughter in thy court of judicature, that thou shouldest spare and not kill him;''
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neither make thyself over wise; above what is written, or pretend to be wiser than others. So the Arabic version, "show not too much wisdom"; do not affect, as not to be more righteous than others, so not more wise, by finding fault with present times, or with the dispensations of Providence, or with the manners and conduct of men; setting up for a critic and a censurer of men and things; or do not pry into things, and seek after a knowledge of them, which are out of your reach, and beyond your capacity;
why shouldest thou destroy thyself? either by living too strictly and abstemiously, or by studying too closely, or by behaving in such a manner to men, as that they will seek thy destruction, and bring it on thee: or "why shouldest thou", or "whereby", or "lest, thou shouldest be stupid" (y); lose thy sense and reason, as persons who study the knowledge of things they have not a capacity for: or why shouldest thou become foolish in the eyes of all men by thy conduct and behaviour? or, "why shouldest thou be desolate" (z); alone, and nobody care to have any conversation and acquaintance with thee?
(w) Terent. Heautont. Act. 4. Sc. 4. (x) De Defect. Hod. Ling. Heb. s. 230. (y) "ut quid obstupesces?" Vatablus, Amama; "cur obstupesces?" Mercerus; "cur in stuporem te dares?" Cocceius; "qua teipsum stupidum facies?" Tigurine version; "ne obstupescas", V. L. so Sept. and Syriac versions. (z) "Ne quid desolaberis?" Pagninus, Montanus; "quare desolationem tibi accerseres?" Junius & Tremellius, Piscator, Gejerus.
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 On vv16, 18, 19, 20, 21, 23, 24, 25 Be not - This verse and the next have…
Be not - This verse and the next have a manifest reference to ver. 15, being two inferences drawn from the two clauses of the observation. Solomon here speaks in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And the next verse contains an antidote to this suggestion; yea, rather saith he, be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16–25 Verse 16. Why shouldest thou destroy thyself?] תשומם tishshomem,…
Verse 16. Why shouldest thou destroy thyself?] תשומם tishshomem, make thyself desolate, so that thou shalt be obliged to stand alone; neither make thyself over-wise, תתחכם tithchaccam, do not pretend to abundance of wisdom. Why shouldest thou be so singular? In other words, and in modern language, "There is no need of all this watching, fasting, praying, self-denial, &c., you carry things to extremes. Why should you wish to be reputed singular and precise?" To this the man of God answers:
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Joseph Benson 1811 · Public Domain On vv16, 18, 21, 23, 25 Ecc 7:16. Be not righteous overmuch — This verse…
Ecc 7:16. Be not righteous overmuch — This verse and the next have a manifest reference to Ecc 7:15, being two inferences drawn from the two clauses of the observation there recorded. Solomon may here be considered as speaking in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And in consistency with this the next verse may be viewed as containing an antidote to this suggestion; “Yea, rather,” saith he, “be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.” It must, however, be acknowledged, “there are many parts or appearances of religion which may be carried to an extreme. A man may be over tenacious of insignificant forms or human inventions: he may pretend to kinds and degrees of righteousness which the Scriptures do not require. His conscientiousness may degenerate into superstition and scrupulousness; his benevolence into indiscretion, and his candour and good nature into folly: and in affecting to be acquainted with the whole of divine truth, he may become presumptuously curious, and intrude into unrevealed things. Thus many run into extremes, and expose themselves to needless persecution.” — Scott. Dr. Waterland renders it, Do not exercise justice too rigorously, according to the interpretation which Bishop Hall gives of it, namely, “Be not too rigorous in exacting the extremity of justice upon every occasion; neither do thou affect too much semblance and ostentation of more justice than thou hast. Neither do thou arrogate more wisdom to thyself than is in thee.” Others again expound this and the next verse of the public administration of justice, which ought to be neither too rigid nor too remiss and negligent. “Non dubium est, &c. There is no doubt,” says Melancthon, “but he speaks of political justice, which governs the things of this life; and consists of a mean between cruelty and negligence. Too much severity becomes cruelty: and too much indulgence confirms men in wickedness. A good governor takes a middle course. The like admonition,” adds he, “is subjoined about wisdom; for, as too much severity becomes cruelty, so too much wisdom, that is, subtlety, becomes caviling, sophistry, and cheating.” Dr. Hammond, however, understands these verses according to the interpretation first given, considering Ecc 7:16, Be not righteous overmuch, as the objection of a carnal, worldly man, or of a lukewarm professor;
“who takes that, for an excess of duty which brings any damage, or worldly loss, upon him, which objection is answered,” says he, “in Ecc 7:17, Be not wicked overmuch, &c., that is, the fears, and, from thence, the prudential, but oftentimes very impious practices of the worldling, are the more probable path to the most hasty ruin.” — See Bishop Patrick. This interpretation certainly appears the most probable, and most consistent with the context.
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 On vv20, 21, 23, 24, 25 The connection of this verse with Ecc 7:18-19 becomes…
The connection of this verse with Ecc 7:18-19 becomes clearer if it is borne in mind that the fear of God, wisdom, and justice, are merely different sides of one and the same character, the formation of which is the aim of all the precepts in this chapter. The words “just” Ecc 7:15, Ecc 7:20 and “righteous” Ecc 7:16 are exactly the same in Hebrew.
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Haydock's Catholic Bible Commentary 1859 · Public Domain On vv16, 17, 18, 19, 20, 21, 23, 24, 25 Vanity, during this miserable life. --- Wickedness. This seemed…
Vanity, during this miserable life. --- Wickedness. This seemed more incongruous under the old law, when long life was promised to the just, (Calmet; Psalm lxxii. 3., and Exodus xx. 12.) though it chiefly regarded heaven. (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 On vv16–25 HOLDEN makes Ecc 7:16 the scoffing inference of the…
HOLDEN makes Ecc 7:16 the scoffing inference of the objector, and Ecc 7:17 the answer of Solomon, now repentant. So (Co1 15:32) the skeptic's objection; (Co1 15:33) the answer. However, "Be not righteous over much," may be taken as Solomon's words, forbidding a self-made righteousness of outward performances, which would wrest salvation from God, instead of receiving it as the gift of His grace. It is a fanatical, pharisaical righteousness, separated from God; for the "fear of God" is in antithesis to it (Ecc 7:18; Ecc 5:3, Ecc 5:7; Mat 6:1-7; Mat 9:14; Mat 23:23-24; Rom 10:3; Ti1 4:3).
over wise-- (Job 11:12; Rom 12:3, Rom 12:16), presumptuously self-sufficient, as if acquainted with the whole of divine truth.
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destroy thyself--expose thyself to needless persecution, austerities and the wrath of God; hence to an untimely death. "Destroy thyself" answers to "perisheth" (Ecc 7:15); "righteous over much," to "a just man." Therefore in Ecc 7:15 it is self-justiciary, not a truly righteous man, that is meant.
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 On vv16–25 16. Be not righteous overmuch — The Hebrew is…
16. Be not righteous overmuch — The Hebrew is very deficient in the little words that guide thoughts and make transitions easy, such as, “also,” “therefore,” “moreover,” etc. This verse is rested on the preceding, and should be introduced by then — Be not, then, etc. Remember, this is the language of prudence. Common sense makes no martyrs. They come from a loftier sentiment. It sees little good in self-denial, though much in moderation. It averages things and holds a “golden mean.” Had Koheleth foreseen how this verse was to perplex and scandalize many good men, he would hardly have had courage to write it. But he has spoken faithfully from his standpoint of simple discretion. There is some truth in this precept for all time. In this generation no men have been so popular as Mr. Lincoln, who was broad but moderate in politics, and Mr. Beecher, who is broad but moderate in religion. One need not call them the highest of the day, as statesmen or divines, but they carried the largest masses, and, to a certain degree, for their good.
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 On vv16–25 16. Be not righteous over much] Here again we…
16. Be not righteous over much] Here again we have a distinct reproduction of one of the current maxims of Greek thought, Μηδὲν ἀγὰν (Ne quid nimis—Nothing in excess) of Theognis 402, and of Chilon (Diog. Laert. i. 1, § 41). Even in that which is in itself good, virtue lies, as Aristotle had taught (Eth. Nicom. ii. 6. 7), in a mean between opposite extremes. Popular language has embodied the thought in the proverb, Summum jus, summa injuria. Even in the other sense of “righteousness,” as meaning personal integrity, personal religion, there might be, as in the ideal of the Pharisees and Essenes and Stoics, the “vaulting ambition” that o’erleaps itself.” And “what was true of righteousness was true also of speculative philosophy. The wisdom that will not be content to rest in ignorance of the unknowable is indeed unwisdom, and “fools rush in where angels fear to tread.”
why shouldest thou destroy thyself?] The primary meaning of the verb in the form used here is that of “being amazed, stunned, astonished,” and may have been chosen to express the besotted and bedazed spiritual pride which St Paul paints by the participle “puffed up” (τυφωθεὶς) in 1Ti_3:5, and which was but too commonly the accompaniment of fancied excellence in knowledge or in conduct.
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Ellicott's Commentary for English Readers 1878 · Public Domain On vv16, 18, 19, 22, 23, 24, 25 (16) Righteous over – much.—The caution is against morbid…
(16) Righteous over – much.—The caution is against morbid scrupulosity and over-rigorism. We may illustrate by the case of the Jews, who refused to defend themselves against their enemies on the Sabbath day. The next verse is a necessary corrective to this: “Yet be cautious how thou disregardest the restraints of Law.”
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 On vv16–25 Be not righteous over much. The exhortation has been…
Be not righteous over much. The exhortation has been variously interpreted to warn against too scrupulous observance of ritual and ceremonial religion, or the mistaken piety which neglects all mundane affairs, or the Pharisaical spirit which is bitter in condemning others who fall short of one"s own standard. Cox will have it that the advice signifies that a prudent man will not be very righteous, since he will gain nothing by it, nor very wicked, as he will certainly shorten his life by such conduct.
But really Koheleth is condemning the tendency to immoderate asceticism which had begun to show itself in his day a rigorous, prejudiced, indiscreet manner of life and conduct which made piety offensive, and afforded no real aid to the cause of religion. This arrogant system virtually dictated the laws by which Providence should be governed, and found fault with divinely ordered circumstances if they did not coincide with its professors" preconceived opinions. Such religionism might well be called being "righteous over much." Neither make thyself over wise; Septuagint, Mhdezou perissa; Vulgate, Neque plus sapias quam necesse est; better, show not thyself too wise; i.e. do not indulge in speculations about God"s dealings, estimating them according to your own predilections, questioning the wisdom of his moral government. Against such perverse speculation St. Paul argues. (Rom_9:19, etc.) "Thou wilt say unto me, Why doth he still find fault? For who withstandeth his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus?" A good principle carried to excess may bring evil results. Summum jus, summa injuria. The maxim, Mhden, Ne quid nimis, "Moderation in all things," is taught here; and Aristotle"s theory of virtue being the mean between the two extremes of excess and defect is adumbrated ("Ethic. Nicom.," 2:6. 15, 16): though we do not see that the writer is "reproducing current Greek thought" (Plumptre), or that independent reflection and observation could not have landed him at the implied conclusion without plagiarism. Why shouldest thou destroy thyself? Septuagint, Mh pote ejkplaghv, "Lest perchance thou be confounded;" Vulgate, Ne obstupescas, "Lest thou be stupefied." This is the primary meaning of the special form of the verb here used (hithp. of and Plumptre supposes that the author intends thereby to express the spiritual pride which accompanies fancied excellence in knowledge and conduct, and by which the possessor is puffed up. (1Ti_3:6) But plainly it is not a mental, internal effect that is contemplated, but something that affects comfort, position, or life, like the corresponding clause in the following verse. Hitzig and Ginsburg explain the word, "Make thyself forsaken," "Isolate thyself," which can scarcely be the meaning. The Authorized Version is correct. A man who professes to be wiser than others, and. indeed, wiser than Providence, incurs the envy and animosity of his fellowmen, and will certainly be punished by God for his arrogance and presumption.
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Vers. 16, 17.
Moderation.
This language must be interpreted in accordance with the rules of rhetoric; it is intended to convey a certain impression, to produce a certain effect; and this it doer The Preacher aims at inculcating moderation, at cautioning the reader against what a modern poet has termed "the falsehood of extremes." In interpreting this very effective language we must not analyze it as a scientific statement, but receive the impression which it was designed to convey.
I HUMAN NATURE IS PRONE TO EXTREMES. In how many instances may it be observed that a person is no sooner convinced that a certain object is desirable, a certain course is to be approved, than he will hear and think of nothing else! Is liberty good? Then away with all restraints! Is self-denial good? Then away with all pleasures! Is the Bible the best of books? Then let no other volume be opened! Is our own country to be preferred to all beside? Then let no credit be allowed to foreigners for anything they may do!
II THIS TENDENCY TO EXTREMES IS OWING TO THE DOMINANCE OF FEELING. Calm reason would check such a tendency; but the voice of reason is silenced by passion or prejudice. Impulsive natures are hurried into unreasoning and extravagant opinions and habits of conduct. The momentum of a powerful emotion is very great; it may urge men onwards to an extent unexpected and dangerous. Whilst under the guidance of sober reason, feeling may be the motive power to virtue and usefulness; but when uncontrolled it may hurry into folly and disaster.
III YIELDING TO THIS TENDENCY OCCASIONS THE LOSS OF SELF-RESPECT AND OF SOCIAL INFLUENCE. The man of extremes must, in his cooler moments of reflection, admit to himself that he has acted the part of an irrational being. And he certainly gains among his acquaintances the reputation of a fanatic; and even when he has sound and sober counsel to give, little heed is taken of his judgment.
IV MODERATION IS USUALLY THE WISEST AND JUSTEST PRINCIPLE OF HUMAN CONDUCT. A great moralist taught the ancient Greeks that the ethical virtues lie between extremes, and adduced many very striking instances of his law. Bravery lies between foolhardiness and cowardice; liberality between profusion and niggardliness, etc. That a very insufficient theory of morals was provided by this doctrine of "the mean" would universally be admitted. Yet no account of virtue can be satisfactory which does not point out the importance of guarding against those extremes of conduct into which men are liable to be hurried by the gusts of passion that sweep over their nature. Who has not learned by experience that broad, unqualified assertions are usually false, and that violent, one-sided courses of action are in most cases harmful and regrettable? There is wisdom in the old adage which boys learn in their Latin grammar, In medio tutissimus ibis. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv16, 18, 20, 21 Be not righteous overmuch.
Ecc_7:16-17
Be not righteous overmuch.
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The righteous overmuch
When the worldling sees another anxiously caring for the things of his soul or attending earnestly to the duties of religion, he is apt to refer to this text, and to say, Be not righteous overmuch. At first sight one might imagine, that of this warning in this wicked world there can be no special need. And if we search among our kinsfolk, shall we find many of whom we can say, that they are righteous overmuch? Do we remember ever having heard, or ever having met the man who has said, I have boon ruined because I went to church too often--because I have engaged continually in meditation and prayer? People seem to think that some degree of religion is necessary, but while they admit the fact that some degree of religion is necessary, and will take care of what is the minimum of faith and good works which will save them from damnation, they accuse other persons, who think it safer to obey the Gospel injunction which says, go on unto perfection, of the sin of being righteous overmuch. But look a little forward. A few years hence, the Lord Jesus will come again into this world to be our Judge. Before the judgment-seat of Christ, Satan, the accuser of the brethren, will stand; by our side he will stand; and when he says of any one, I accuse him of being righteous overmuch, what think you will be the decision of the Divine Judge? Will He say, Oh, thou wicked servant! thou hast been very scrupulous in thy conscience; thou hast prayed seven times a day instead of twice; thou hast fasted sometimes as well as prayed; thou hast gone to church every day, instead of confining thy devotions to the Sunday; because of these things, on account of thy committing these things, thou hast committed the great sin of being righteous overmuch, and therefore thou shalt be cast into outer darkness, where there is weeping and gnashing of teeth; depart from Me, ye righteous overmuch, into everlasting fire, prepared for the devil and his angels? The very thought of such a judgment proceeding from the mouth of the all-righteous Judge is so monstrous that we have only to state the case as I just have done, and by that statement we show the folly as well as the iniquity of those who would lower the tone of religion among us by this fear, lest their neighbours should commit this imaginary sin of being righteous overmuch. It is said, again, that too much religion makes men morose; and there are pretenders to religion both censorious and morose. Some, perhaps a vast number of those who assume to themselves the character of being religions, are like the Pharisees of old, mere hypocrites, men who deceive themselves by supposing that under the cloak of religion they may freely indulge the worst and most malignant passions of their nature. We frankly admit that they who preach against being righteous overmuch have here their strongest ground. But deal fairly with this case also--is it religion that has made these men what they are? Were they not morose in temper before they pretended to be religious? Were they not crafty in their dealings with the world before they became deceivers in things spiritual? You do not know any one who, having been frank, generous, disinterested, noble-hearted before his conversion, has become morose because he has learnt to love his God as well as his neighbour, and enthusiastically to labour for the promotion of his Saviours glory. It is true, he takes a new view of the amusements of the world; but is that of necessity a morose view? It is not moroseness but advancement, that raises the true Christian above the things of this world, which renders him independent of external things, while he can affectionately sympathize with those who are now what he once was, and whom he hopes to see ere long, by the mercy of God, even further advanced than he himself as yet may be. For true Christianity rejoices in the spiritual progress of another. Perhaps it may occur to some that in speaking thus I am speaking rather against than for the text. But it is merely against a wrong interpretation of the text that I am preaching. One part of our text shows at once that it is not to be understood literally--that part which says, make not thyself over-wise. Now, they who are very fearful lest they should be over-righteous, are seldom alarmed on the score of their being over-wise. I call upon you to dismiss from your mind all idle fears lest you should become righteous overmuch: and in the name of our God, I exhort you to take good heed, lest you become overmuch wicked, and be not righteous enough. Oh! here is the real danger; this is the sin against which we have really need to be warned. And, ask you, how are you to know whether you are righteous enough? That is a question to which neither I nor any one else can give an answer. What, then, is the conclusion but this--be as righteous as you possibly can; go on improving; seek to grow in grace; attend to little things, as well as great; be always careful lest you should not be righteous enough, if God were this day to require your soul of you. Be very careful lest you should be overmuch wicked; let no man scare you from your duty, in seeking to advance in the straight and narrow path, which leadeth unto life, by their suggestions that ye be not righteous overmuch. (Dean Hook.)
Strained piety
This text may fairly be taken as a warning against strained piety. It is a common thing for religion to run wild; for goodness to be pushed on wrong lines; for it to be strained, arbitrary, inharmonious, and exaggerated.
I. It sometimes reveals itself in doctrinal fastidousness. Paul writes to Timothy, Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. Hold fast the form, the pattern. The religion of Christ finds expression in the definite, the concrete, the intelligible. But some of us are not content until we have etherealized the great articles of our faith, made our creed vague, intangible, and generally such as it is not possible for a man to utter. De Quincey said of Coleridge, touching the poets endless refinements and transcendentalisms, He wants better bread than can be made with wheat. That is rather a common failure in our day, and especially with men of a certain temper. They refine and sublimate their creed until they nearly lose hold of the substantial saving verity.
II. It reveals itself in morbid introspectiveness. There is, of course, such a thing as a just introspection, that a man looks closely into his own heart and life. It is, indeed, a solemn duty that we should examine ourselves in the sight of God. And yet this duty is often misconceived and pressed to false issues. Men sometimes get morbid about the state of their health. For example, there are the people who are always weighing themselves. Their feelings go up or down with their weight; they are the sport of their gravity. We all feel that such solicitude is a mistake; it is the sign of a morbid, miserable condition. But good people are, not rarely, victims of a similar morbidity: jealous about their religious state, curious about obscure symptoms, always with beating heart putting themselves into the balances of the sanctuary. This habit may prove most hurtful. It makes men morally weak and craven; it destroys their peace; it robs their life of brightness.
III. It reveals itself in an exacting conscientiousness. It was said of Grote that he suffered from a pampered conscience. Many good people do. A fastidious moral sense. It is a legal maxim that the law concerneth not itself with trifles, and the court is specially impatient of frivolous and vexatious charges. But some of us are evermore arraigning ourselves at the bar of conscience about arbitrary, frivolous, vexatious things. It is a great mistake. A true and noble conscience is tender, quick, incisive, imperative; but it is also large, majestic, generous, as is the eternal law of which it is the organ. We cannot pretend to go through life with a conscience akin to those delicate balances which are sensitive to a pencil-mark; if we attempt such painful minuteness, we are likely to be incapable of doing justice to the weightier matters of the law.
IV. This strained piety not rarely reveals itself in the inordinate culture of some special virtue. For some reason or other a man conceives a special affection for a particular excellence; it engrosses his attention; it shines in his eye with unique splendour. But this extreme love for any one virtue may easily become a snare. A literary botanist says, Most of the faults of flowers are only exaggerations of some right tendency. May not the same be said about the faults of some Christians?
V. It reveals itself in striving after impracticable standards of character. It is a fine characteristic of Christianity that it is so sane, reasonable, practical, humane; it never forgets our nature and situation, our relations and duty. But many think to transcend the goodness of Christianity; they are dreaming of loftier types of character, of sublimer principles, of more illustrious lives than Christianity knows. Fanciful ideals exhaust us, distort us, destroy us. What sweet, bright, fragrant flowers God has made to spring on the earth--cowslips in the meadow, daffodils by the pools, primroses in the woods, myrtles, wall-flowers, lavenders, pinks, roses to bloom in the garden, an infinite wealth of colour and sweetness and virtue! But in these days we are tired of Gods flowers, and with a strange wantonness we have taken to dyeing them for ourselves: the world is running after queer blossoms that our fathers knew not--yellow asters, green carnations, blue dahlias, red lilacs. And in the moral world we are guilty of similar freaks. Learn of Me, says the Master. Yes; let us go back to Him who was without excess or defect. Nothing is more wonderful about our Lord than His perfect naturalness, His absolute balance, His reality, reasonableness, artlessness, completeness. With all His mighty enthusiasm He never oversteps the modesty of nature. (W. L. Watkinson.)
The danger of being over-righteous or over-wise
There may be several accounts given of these words if we take them as spoken by Solomon.
1. They seem to refer to the method of Gods dealing with good and bad men in this world; of which he spake (Ecc_7:15). Be not too strict and severe in passing judgment on Gods providence; be not more righteous and wise than God is; do not think you could govern the world better than He doth; pry not toe far into those mysteries which are too deep for you; why shoulder thou confound thyself?
2. They may refer to religion; but then they are not to be understood of what is truly and really so; but of what passes in the world for it; and men may esteem themselves very much for the sake of it. For although men cannot exceed in the main and fundamental duties of religion, in the belief and fear and love of God; yet they may, and often do, mistake in the nature and measures and bounds of what they account duties of religion.
3. They may be taken in a moral sense for that righteousness which men are to show towards each other, both in judgment and practice; and for that wisdom, which mankind is capable of, as a moral virtue; and in both these there are extremes to be avoided; and so they are not to be righteous overmuch, nor to make themselves over-wise.
(1) In not making allowance for the common infirmities of mankind; which do not only consist in the imperfections of good actions, but in such failings, which human nature is subject to in this state, notwithstanding our greatest care to avoid them.
(2) In putting the worst construction upon mens actions, which is directly contrary to that charity St. Paul so much commends. Now, there are many things men do which are accounted good or evil, according to the intention of the doer of them. I do not say that alters the nature of the action in itself; for what God commands is good, and what He forbids is evil, whatever mens intentions be; but although a good intention cannot make a bad action good, yet a bad intention may make a good action evil; not in itself, but to him that here are two ways men may exceed in judging. In making no doth it. And so an abatement in an evil action as to the person for the goodness of his intention. For although the action be not good by it, yet it is so much less evil; and in doubtful cases it takes much from the guilt, although not where the command is plain, as in the case of Saul. In charging persons with a bad intention in a good action where there is no plain evidence; for then it is but suspicion and an uncharitable judgment.
(3) In judging mens condition towards God, from some particular actions, although contrary to the general course of them.
(4) In judging of mens spiritual estate from outward afflictions which befall them.
(5) In judging too easily concerning the faults and miscarriages of others. Men show their severity to others, and partiality to themselves this way; they think themselves hardly dealt with, to be censured upon vain and idle reports, and yet they are too apt to do the same thing by others.
(6) In not using the same measures, in judging the good and the evil of other men. The one they presently and easily believe, but the other they make many difficulties about.
(7) In pronouncing concerning mens final state in another world. Which is wholly out of our reach and capacity. For that depends upon such things which it is impossible for us to know; as the nature and aggravation of mens sins; which depend upon circumstances we cannot know, but God doth. The sincerity of their repentance for those sins. We cannot know how much they have smarted for those sins in secret. What failings are consistent with a general sincerity. What things are absolutely necessary to salvation, of particular persons. Bold and presumptuous men are very positive and daring in such cases, but such as are modest and humble dare not go farther than God hath declared. The bounds of Gods mercy. The usual terms of it are expressed in Scripture. But even that hath acquainted us that God hath not tied up Himself from some extraordinary instances of it. As in the case of the thief on the cross.
4. The mischief they bring upon themselves, by being thus severe towards others.
(1) This provokes the malice of others against them.
(2) It provokes God to be severe to such as show no mercy towards others. And so our Saviour understands it (Mat_7:1-2).
5. We may be righteous overmuch in the moral practice of righteousness towards others.
(1) That men may exceed herein. When they mind justice without mercy. The truth is, such persons are not so much as moral heathens, so far are they from being good Christians. Which so earnestly recommends charity and kindness to our greatest enemies. So that even our justice ought to have a mixture of mercy in it. When they make the law the instrument of their revenge; when they are glad they have taken their enemies at such an advantage. We may here apply St. Pauls words (1Ti_1:8). When they seek for no accommodation of their differences in a fair and amicable manner.
(2) How this proves so mischievous to men. It makes such mens lives very unquiet and troublesome to themselves and others. For it is impossible for some to disturb others, but they must expect a retaliation.
(3) It provokes God to shorten their days out of pity to the rest of the world.
6. To conclude all by way of advice as to the general sense of these words--
(1)Not to think everything too much, in religion and virtue, because some are here said to be righteous overmuch. The far greatest part of mankind err the other way.
(2) To understand the difference between true wisdom and righteousness and that which is not. For upon that depends the just measure of them both.
(3) Be not too curious in searching, nor too hard in censuring the faults of others.
(4) Live as easily with others as you can, for that tends much to the sweetening and prolonging life. If you are forced to right yourselves, do it with that gentleness and fairness that they may see you delight not in it.
(5) Avoid a needless scrupulosity of conscience, as a thing which keeps our minds always uneasy. A scrupulous man is always in the dark, and therefore full of fears and melancholy apprehensions; he that gives way to scruples is the greatest enemy to his own peace. But, then, let not the fear of scrupulosity make you afraid of keeping a good conscience, for that is the wisest and best and safest companion in the world. (Bishop Stillingfleet.)
Overmuch
Many a really good man has made enemies to himself by his rigid adherence to, and unwise advocacy of, what might be called no more than a mistaken scruple; while not a few who seemed to be running well have fallen away altogether from the profession and practice of the truth, by mistaken views of their own liberty. Hence, says this instructor, beware of both extremes: Be not righteous overmuch, neither make thyself over-wise: or, in other words, do not imagine that thou hast a monopoly of the wisdom of the world. Why shouldest thou destroy thyself? But, on the other hand (I would that our scoffer, would quote this too), Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time?
I. Look at those things which this precept neither touches nor forbids.
1. It does not touch the idea that the whole man should be under the power of the truth. This, in fact, is needful, to have anything which the Word of God could call religion, or righteousness; for it is the heart that determines what the action is, and not the action which gives its character to the heart. The sulphurous spring, with its healing properties, takes its nature from the strata in which it has its source; and he would be a fool who should say that the water gave its properties to them. The fruit is determined by the nature of the tree, not the nature of the tree by the fruit. I admit, indeed, nay contend, that the fruit evidences what the nature of the tree is; but it does so only because the tree gives its nature to the fruit, and not the fruit to the tree. Now, in perfect harmony with this principle that pervades nature, it is the heart of a man which gives its character to the man, and to the mans life; and hence, unless his heart be right with God, he has no religion worthy of the name, and is not, in the Scripture sense, a righteous man. Let no one who is unconverted, therefore, shelter himself under a false interpretation of these words. Conversion is not being righteous overmuch; regeneration is not too much of a good thing; but contrariwise. It is that one indispensable thing without which there is no righteousness at all, and the soul is still in sin.
2. This text neither touches nor condemns the idea that a man should be under the influence of the truth at all times; for, of course, if his heart be under its power, he cannot but be so always. Nevertheless, it is of importance enough to have a place by itself; for there are multitudes who have here, too, the most fallacious opinions. Religion, they say, is for Sabbath. Or, if they extend its province farther, and allow it to come into the week-day at all, they are careful to confine it to the closet, and never by any chance permit it to go farther. They write up on the door of their counting-room or their workshop, No admittance, except on business: and as they conceive Religion has no business there, she is unceremoniously shut out. Everything, say they, in its own place; and this is not the place for Religion. And if she is not suffered to enter the place of business, still less, if possible, is she perturbed to make her appearance in the hall of pleasure. There is a time for everything; is there? Yes, you answer, so Solomon says. But will you please to turn to the passage, and see if, amid his exhaustive enumeration of things for which there is a time, you will find this: There is a time for religion, and a time to have no religion. You will look for that in vain; and such an omission is of very great significance. No doubt you will say, But then we cannot always be engaged in religious exercises. Ah! but you have shifted your ground; religious exercises is not religion. There are many so-called religious exercises, I will venture to say, in which there is no religion at all; and there are many exercises, which are not so denominated, in which there is a great deal. Would you confine the blood to the heart, and not allow it to circulate to the extremities of the body? No more need you attempt to confine religion to one place, or to imprison her into one day. She will not be chained thus to one spot; she must, and she will, have free course; and if, in your view, it is being righteous overmuch, to seek always and everywhere to serve God, then it is a sure sign that you have yet to learn wherein true righteousness consists.
II. Now, consider what this precept does forbid.
1. When other important duties are neglected for the purpose of engaging in what are called, strictly speaking, religious meetings, such a case comes clearly under the prohibition of the text. The multiplication of religious meetings seems to me to be fast becoming one of the evils of the day. I have often admired the answer of a working-man, who, being asked by his neighbour one Monday morning why he did not come out a third time on the previous day, when the minister preached an able sermon on family training, replied, Because I was at home doing it. Now, this reply will help you to understand my meaning. I do not want the attendance on such meetings to interfere with the at home doing it. Unless this be watched, the religion will become a thing of mere spiritual dissipation, and thereafter it will dwindle into a lifeless form, and entirely lose its power.
2. This prohibition fairly enough applies to those who, by their religious fasting and asceticism, so weaken their bodies as to render them incapable of attending to their proper work. God asks no man to starve himself for His glory. He bids us rather attend to our bodily health, and spend our strength by working in His service.
3. This prohibition touches and forbids the magnifying of small points of religious opinion into essential importance, and the thinking of it a matter of conscience and of duty to have no fellowship with those who do not hold them.
4. The principle of my text touches and prohibits all trust in personal righteousness for acceptance with God. Every man who thinks to work out his own righteousness, is righteous overmuch. Indeed, I question very much if the idea of working out something which may have merit in Gods sight, is not, in one form or other, at the bottom of those things which I have enumerated. (W. M. Taylor, D. D.)
Righteous overmuch
In considering the text we may, I apprehend, at once, with perfect safety, decide what cannot be the true meaning of the inspired writer. It cannot, in the first place, be his design to imply that our feelings of piety and devotion towards God can strike into our hearts with too deep a root, or can press upon us with too close and powerful an influence. In the second place, it cannot be his intention to convey the idea that the sincere endeavour of any human beings to secure the eternal salvation of their souls can be too strong, too constant, or too earnest. Neither, in the third place, can we possibly err, on the side of a faulty excess, in scrupulously endeavouring to discharge all the duties of morality. If we love God, we must keep His commandments. We cannot be too watchful against temptations, too guarded against the seductions of sinful pleasure, too careful to check every intemperate and irregular desire. Neither can we be too anxious to perform our duties towards our fellow-creatures; too kind, beneficent, and merciful, too just or honest in our dealings. It must, therefore, be perfectly clear that, when we are cautioned against being righteous overmuch, as well as against making ourselves over-wise, we are cautioned, not against extremes in respect to true righteousness, or true wisdom, but against mistakes in the pursuit of both these excellencies, and false pretensions to them. A person may be said to make himself over-wise when he mistakes the ends of true wisdom, or when he follows false wisdom instead of true, or when he pretends to possess it in matters where he is really deficient. And so, in a corresponding sense, he may become righteous overmuch, when he professes to be more righteous than others, and really is not so, wearing his religion merely on the outside, and not inwardly in the heart; or when he mistakes the means of righteousness for the end; or when, in some manner or other, he follows and exhibits a false kind of righteousness instead of that which the Word of God, rightly understood, prescribes and enjoins. (G. DOyly, D. D.)
Be not righteous overmuch
1. In general, they are righteous overmuch who run into any excess in the practice of those acts which are of a religious nature, which are good, and absolutely necessary in a certain degree; such, for example, as prayer, contemplation, retirement, reading the Scriptures and other good books, frequenting the public worship of God, instructing others, abstinence, mortification, almsgiving, and religious conversation. These things are overdone when the practice of any of them interferes with other necessary duties, so as to cause them to be omitted, or when they are carried further than the health of the body, or the attention of the mind, can accompany them, or the situation and circumstances of life can admit.
2. Over-righteousness consists also in everything that is properly called will-worship--the invention and the practice of such expedients of appeasing or of pleasing God as neither reason nor revelation suggest; and which, since they are not contained in the law of nature, or in the law of God, must either be wicked, or at least frivolous and foolish.
3. Religious zeal, being naturally brisk and resolute, is a warmth of temper which may easily run into excesses, and which breaks in upon the great law of charity, when it produces oppression and persecution. The zealot pleads conscience for his own behaviour, but never will allow that plea in those who dissent from him: and what a perverse and saucy absurdity is this!
4. Over-righteousness hath conspicuously appeared in indiscreet austerities, a solitary life, a voluntary poverty, and vows of celibacy. I join all these together, because they have very often gone together.
5. This leads us to another instance of over-righteousness, which was common amongst the ancient Jews or Hebrews, namely, making solemn vows to God, without duly considering the inconveniences which might attend them. Such vows either ended in neglecting to perform them, which was perjury; or in performing them with a slovenly sorrow and reluctance, and in offending God, who loveth a cheerful giver.
6. Zeal, or righteousness, is carried beyond its bounds when men run into unnecessary danger even for a good cause. The ancient Christians had a laudable zeal for the Gospel; but it carried some of them into excessive imprudence in provoking, insulting, and defying their Pagan enemies, and seeking out martyrdom when they were not called to it. But it was observable that several of these rash zealots, when it came to the trial, fell off shamefully, and renounced their religion; whilst other Christians, who were timorous and diffident, who fled and hid themselves, and used every lawful method to shun persecution, being seized upon and brought forth to suffer, behaved, by the gracious assistance of God, with exemplary courage and constancy.
7. Another instance of over-righteousness appears in a busy, meddling, intriguing forwardness to reform defects, real or supposed, in the doctrines, discipline, or manners of the Christian community. Every one is not qualified for the office of a reformer. He hath a call, he will say, but a call to be turbulent and troublesome is not a call from God.
8. Lastly, a modest and a prudent man will not be over-righteous in the following instances: he will not be forward to rebuke all evil-doers at all times, and on all occasions, when the bad temper, or the high station of the offenders may make them impatient of censure, and draw upon him for an answer, Who made thee a judge and a ruler over us? Mind thy own concerns, and mend thy own manners. He will not be fond of disputing with every one who is in an error. It may be observed that in almost all debates, even between civil and polite contenders, the issue is, that each departs with the same sentiments which he brought along with him, and after much hath been said, nothing is done on either side, by way of conviction. This will make a wise man not over-fond of the task of mending wrong heads. (J. Jortin, D. D.)
A perilous compromise
That is most soothing and comforting counsel for the indolent soul. Be not righteous overmuch. What an easy yoke! How mild the requirements! How delightfully lax the discipline! Why, the school is just a playground! Have we any analogous counsel in our own day? In what modern guise does it appear? Here is a familiar phrase: We can have too much of a good thing. Such is the general application of the proverb. But the Word is stretched out to include the sphere of religion. The counsel runs somewhat in this wise; we require a little religion ii we would drink the nectar of the world, and we require a little worldliness if we would really appreciate the flavour of religion. To put the counsel baldly, we need a little devilry to make life spicy. That is one modern shape of the old counsel. Here is the old counsel in another dress: We must wink at many things. We must not be too exactingly scrupulous. That is the way to march through life easily, attended by welcome comforts. Dont be too particular; be not righteous overmuch. Here is a third dress in which the old counsel appears in modern times: In Rome, one must do as Rome does. Our company must determine our moral attire. We must have the adaptability of a chameleon. If we are abstainers, dont let us take our scrupulosity into festive and convivial gatherings. Dont let us throw wet blankets over the genial crowd. If some particular expedient, some rather shaky policy be prevalent in your line of business, do not stand out an irritating exception. Be not righteous overmuch. Now, let us pass from the Book of Ecclesiastes to another part of the sacred Word, and listen to a voice from a higher sphere. What says the prophet Isaiah? Your wine is mixed with water. The people had been carrying out the counsel of Koheleth. They had been diluting their righteousness. They had been putting a little water into their wine. The prophet proclaims that God will not accept any dilutions. He will not accept a religion that is watered down. He despises a devotion which has been thinned into compromise. In many parts of the Old Testament this perilous compromise is condemned. They have given their tears to the altar, and have married the daughter of a strange god. They feared the Lord and served their own gods. This is the type of broken fellowship and of impaired devotion against Which the prophets of the Old Testament direct their severest indictments. Let us pass on now to the day when the light is come, and the glory of the Lord is risen upon us. Let us hear the counsel and command of the Word made flesh. Be ye perfect; that is the injunction of the Master. We are to carry the refining and perfecting influences of religion into everything. Everywhere it is to be pervasive of life, as the blood is pervasive of the flesh. Everything in our life is to constitute an allurement to help to draw the world to the feet of the risen Lord. This all-pervasive religion, this non-compromising religion, is the only one that discovers the thousand secret sweets that are yielded by the Hill of Zion. It is the only religion that presses the juice out of the grapes of life, and drinks the precious essences which God hath prepared for them that love Him. Be ye perfect; sanctify the entire round, never be off duty, and life will become an apocalypse of ever-heightening and ever-brightening glory. (J. H. Jowett, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v23 Ecc_7:27. Counting one by one, to find out the…
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Ecc_7:27. Counting one by one, to find out the account] Collecting the results of many observations—thus forming an opinion carefully and slowly.
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Ecc_7:29. Many inventions] Refers not so much to the devices of wickedness, but rather to evil arts, perverse thinkings, foolish and adventurous speculations.
MAIN HOMILETICS OF THE PARAGRAPH.—Ecc_7:23-29
THE CONFESSIONS OF A RELIGIOUS PHILOSOPHER
The Royal Preacher, approaching religion from its speculative or philosophic side, has some sad confessions to make.
I. That the Search for Wisdom is Difficult. (Ecc_7:23-24.) His search is represented as most complete, marked by earnestness, the Royal thinker urging himself to it by a strong effort of the will. “I said I will be wise.” The plan of procedure was most complete and exhaustive. It was no surface inspection—no mercenary work. He “applied” his “heart to know, and to search, and to seek out wisdom.” He tried to discover what lay behind all appearances, “the reason of things”—that deep insight which would reveal to him perfect order and harmony. In his speculations, he used variety of method, approaching the subject from different sides. Virtues were contemplated in their opposites. With a painful revulsion of feeling, knowledge was obtained from the morbid anatomy of sin. “Wickedness” and “folly,” “foolishness” and “madness,” are not inviting subjects, but they are facts of human life, and must be investigated by all who would speculate upon the state of man. Here is a search after wisdom most energetic and complete. Whence does the difficulty arise? In general, it arises from the vast dimensions of the subject of investigation. But these dimensions are here contemplated in two directions.
1. In their surface. The knowledge of man—his duty and destiny, and of the mysteries of religion—forms a subject extending far beyond our mental sight. We see and explore our narrow circle all around, but it is bounded by darkness, clouds, and shadows. If we adventure far, and the scene opens out before us, yet it closes behind us! We cannot chase the darkness away. The surface which we are permitted to explore is painfully limited. Like the end of the rainbow, where fancy has placed a golden cup, the prize of absolute wisdom is unattainable by man. The most successful explorer must make the confession, “It was far from me.”
2. In their depth. “Exceeding deep, who can find it out?” Even that which is before our eyes, when we attempt to fathom it, proves too deep to be sounded by our plummet. Great secrets lie there hidden from mortal sight. Even the commonest objects are mysterious, and lie on dark foundations, quite inaccessible by us; and therefore how remote from our reach must be the ultimate mystery of God and man!
II. That the Results of the Search are Humiliating. They are but poor, scanty, and unsatisfactory. And this,
1. In a speculative view. The gains of our search after wisdom, regarded as an intellectual effort, are but small. We meet with some success, and obtain considerable insight into man’s life and destiny. But the goal of absolute wisdom is as far off as ever. We can only express the little that we know in broken accents. Cur different movements of thought come into frequent collision. Partial wisdom—mere fragments of knowledge—are all that we have—crumbs from the table.
2. In a practical view. In this direction, our search after wisdom is more plentiful in results. We gather more facts and principles. But how sad and humiliating are these! We have been investigating evil, disorder, the force and terrible complications of temptation—all the melancholy facts of human nature under the influence of violent passions and unworthy motives. We have here a recital of some of these sad facts.
(1) That there are some special dangers to virtue. (Ecc_7:26.) There are temptations in life which have elements of special danger. They deceive by treacherous arts, and the unsuspecting sinner, at first pleased with the siren song, delays, yields to the enchantment, and is lured to his destruction. That book of practical and prudential wisdom, the Proverbs of Solomon, is full of warnings against the seductive arts of women. Their lascivious looks and foul embrace are here described as “snares,” “nets,” and “bands.” An easy virtue is soon entrapped and overwhelmed. The Serpent first approached man through his weak side, and she who was first deceived more easily deceives others (1Ti_2:14). This portion of humanity, when loosened from the restraints of social morality and religion, presents the most pitiable forms of degradation, and one of the chief dangers to virtue. Special help from God is needed to escape these dangers. “Whoso pleaseth God shall escape from her.”
(2) That the highest moral excellence is rare. (Ecc_7:28.) The Royal Preacher professes an extensive knowledge of human nature. He is satisfied with no hasty glance, obeys not the impulse of first impressions, but acquires his knowledge by slow and painful steps. He searches out his facts “one by one,” summing them up with a cool and severe judgment. (Ecc_7:27.) As a standard of comparison, he takes man as he came pure from the hands of his Maker, before his glory had fallen—God’s idea of humanity. He confesses that no one reaches this absolute standard of sinless purity and perfection. Among men, he had found “one of a thousand,” in some sense, worthy of the name—one who approached the Divine idea within some computable distance. But among women, he had not found one worthy of the name, in the primeval ideal. “That he never found such a one, consequently that he considered the whole female sex as vicious, and highly corrupt, cannot possibly be his opinion, as appears from Ecc_7:29, as also in Chap. Ecc_9:9. But that moral excellence, taken as a whole, is much more rarely found than among men, that sin reigns more uncontrolled among the former than the latter, and in the forms of moral weakness and proneness to temptation, as well as in the inclination to seduce, to deceive, and ensnare—such is clearly the sense of this passage” [Lange].
3. That man must sigh in vain for a lost Paradise. (Ecc_7:29.) That perfect uprightness, that moral integrity of man in his primeval state, is but a splendid fact of the past, a sad remembrance of what once was, but is now no longer. There will, indeed, be a restored Paradise for man, but it will not be the same as that which was lost. Fallen man may attain a better estate than that which he forfeited, yet his final honours and distinctions will be those of one whose fortunes have been repaired, and not of one who has preserved his inheritance as he received it from the beginning. The dispensation of mercy itself cannot obliterate the sad facts of sin. Surrounded and penetrated by evils, our spirit can only sigh for the past, “God hath made man upright.”
4. That man makes the evils which trouble him. “They have sought out many inventions.” The sad moral calamity of our race has not destroyed human activity. The powers of our nature still exert themselves with restless effort, but they have taken a wrong direction. They are fruitful in those “inventions” which, though marked by fertility of device and skill, are yet hurtful, and are but great powers altogether misused. The Religious Philosopher does not dwell here upon external actions, but goes rather to their spring in the perverse thinkings of the mind. The devices of natural reason—useless or impious speculations—have often corrupted and confused the truth. Instead of receiving Divine wisdom with the simple instinct and faith of childhood, man follows his own dazzling speculations, and the higher knowledge is hidden from him. (Mat_11:25.) These perverse thinkings are the seed from which the evil of the world springs, for sin works from within outwardly, from thought to act. The assumed superiority in moral strength and excellence, which man may have over the woman, is but a short-lived and unseemly boast in the presence of that sinfulness which belongs to all the race.
SUGGESTIVE COMMENTS ON THE VERSES
Ecc_7:23. The true teacher must be a constant learner. He can only impart what he has gained by trial and exercise.
Though the effort is beset with tremendous difficulties, yet the resolve to be wise, at all hazards, is noble and praiseworthy.
Our study of the mysteries of God, man, and nature, is not altogether barren of results. We are able to “know in part.” We gather a few facts, and by a kind of prophetic insight, frame those portable and convenient statements of them called hypotheses and laws. But even the wisest must confess that the ultimate mystery is as far off as ever.
There are some fixed stars whose distance is so great, that when observed from the extremes of the diameter of the earth’s orbit, they show no change of direction; thus affording no data for the calculation of their distances. If we could get nearer to them, then we should discover how far off they are. He who has approached the nearest to the great secrets of God and this universe, is most of all conscious how distant he is from absolute wisdom.
The goal of intellectual wisdom lies so far off that the hope of attaining it can impart no solid satisfaction. But there is a Divine word which is ever nigh unto man; yea, in his heart, and ready to break forth from his mouth. We need not seek for it in the height of heaven or in the abyss (Rom_10:6-8).
He had said, indeed, “I will be wise.” He had set his heart on understanding all mysteries and all knowledge. In that vain confidence to which at one time he had given way, he had imagined himself to be equal to the task of unlocking every secret, whether of nature or of Providence, and of leaving no difficulty unexplained. Time and the trial had undeceived him, and had taught him to form a humbler and juster estimate of the powers that are given to man.… The dark problems which he had thought to solve remained, many of them as far from solution as ever. Such was the experience of Solomon, and such will, and must, be the experience of every finite mind [Buchanan].
Ecc_7:24. Neither the wide range of subjects with which the intellect can grapple, nor its power of penetrating their depths, can put us into the possession of those secret things which God has reserved for Himself.
The infinite superiority of God renders it necessary that many things be concealed from man. Such mystery and reserve are the life of adoration.
Though Revelation is clear on all matters of practical duty, yet it presents truths whose mysterious depths it does not illumine. Such are the eternity and immensity of God—the mystery of creation—the existence of evil under a holy and righteous government—the dealings of God with men in Providence and in grace.
We can have no true happiness if we wait for perfect satisfaction of the intellect. We can only comprehend God through love. Neither height nor depth can vanquish or distress him who has the love of God in his heart (Rom_8:39).
Wisdom is so far off that it is not known from whence it cometh, nor where the place of it is (Job_28:20). It is so deep that the depth saith it is not in me, and the sea saith it is not with me. It is so far, that the weakness of man’s understanding is over-wearied before it can come unto it; so exceeding deep that the eyes of man’s understanding is dazzled to look into it, and man’s wit is endangered by venturing into it. It is deep and deep, as the original expresses it—deep to men, deep to angels [Jermin].
Ecc_7:25. Wisdom does not yield her treasures to the indolent, but only to minds accustomed to earnest and patient toil.
Truth is so often mixed with error, so completely confused and disguised by that which has gathered around it, that it is only traced out with difficulty and cleared from the entanglement.
We must not be satisfied with the simple observation of facts; we should try to discover their causes, or the principles they illustrate. It is the glory of the human intellect that it can contemplate laws, and does not depend upon the limited information gained from passive impressions.
However painful the task may be, the great teachers of mankind must investigate the causes of the chief dangers to virtue.
There are some forms of human evil so bold, full of wild passion, and irrational, that they stand out like mountains on the scene of the world’s guilt.
That which is truly good is more clearly seen when we consider the evil that is contrary to it. The beauty of holiness, and excellency of saving knowledge, is illustrated, and best seen, when the deformity of sin, the madness and unreasonableness of those courses which natural men take to come at their imaginary happiness, are compared therewith [Nisbet].
Ecc_7:26. To know the wickedness of folly, the wickedness and foolishness of madness, seems equivalent to knowing the worst species of it.… In his own wild career he had come in contact with folly, and he had himself wrought folly of many sorts. And now, comparing all these one with another, so as to ascertain to which of them the pre-eminence of evil should be assigned, this was the conclusion at which he had arrived. These terribly significant words point plainly to the same seducer of whose base and destructive arts so startling a picture is given in Chap. 7 of the Book of Proverbs [Buchanan].
How strong the expression—“whose heart is snares and nets!” signifying the multitude of her devices of temptation, and the consummate skill, the secrecy, the address, the guile, with which she uses them for the accomplishment of her purposes. Her very “heart is snares and nets,” in whose intricate and entangling meshes the fascinated and deluded soul is taken captive to its destruction. “And her hands as bands.” Her powers of detention are equal to her powers of allurement. Her heart is a net, to entangle the unwary; her hands as bands, to hold him fast when her wiles have proved successful. So irresistible is the power, operating like the spell of enchantment, by which she retains under her influence the hapless victim of her charms [Wardlaw].
The most pleasant fountains of sin turn, in the end, into the bitterness of long regret.
Education and culture—the restraints of human prudence, may do much to preserve the maintenance of the highest virtue, in the face of the most insidious allurements. But religion furnishes the highest motives, the most powerful restraints. The noble ambition to stand well in the sight of God is the only trustworthy sentinel of virtue.
By “the sinner” is meant one who is thoroughly vicious—with whom the practice of evil is habitual. With such the power to resist temptation grows less, and they become an easy prey to every pleasurable sin.
Ecc_7:27. Sin cannot be treated by vague generalities, the forms of it are so many and diversified. We must descend to particulars in order to make a deep impression.
Even the most patent facts should not be treated as known upon a mere surface inspection. The real knowledge of them can only be gained by minute investigation.
Knowledge comes not to man by sudden irradiations, but by slow degrees—by adding, arranging, and reflecting.
Ecc_7:28. Much is gained by the diligent seeker after wisdom—many facts, principles, lessons, and warnings; but the full possession of wisdom is not permitted to man.
Men of the highest qualities of mind and soul, powerful in word and influence, are but rarely found. There are but few stars of the first magnitude.
The strong expression of a truth brought home to the soul by sore experience, may easily wear the appearance of harshness and exaggeration.
The Preacher may refer to woman in regard to her attainments in Divine wisdom. The superior delicacy of her natural sensibilities often give her the advantage of an immediate and vivid perception of truth, to which man attains chiefly by the slow and laboured processes of the mind. Yet this power, when directed into wrong channels, shows a faculty just as strong in embracing error and superstition. It must be confessed that the natural weakness of woman has contributed, in no small measure, to the spread of these evils. They have too often been the natural home of frivolities both in life and religion. Though the Bible records the praise of many noble women, yet the fact remains that an inspired Apostle thought it necessary to warn the Church against dangers arising from this source (1Ti_2:12. 1Co_14:34). They are the easy dupes of false teachers (2Ti_3:6).
Never, perhaps, has there been any period in the history of the visible Church of God, and certainly never in these more modern times, concerning which we are best informed, in which the majority of those who lived in the fear and love of God were not women. Solomon is here evidently speaking, and that as a humbled penitent, of his own particular case. He had loved “many strange women,” outdoing, in this respect, the laxity and the luxury of the heathen monarchs around him.… Is it any wonder that in such a household, even among the thousand he had gathered into it, one solitary example of real goodness could not be found? Among his male attendants and courtiers, gay and dissolute as the society of the palace had become, one might now and then be met with who had not forgotten the piety and integrity of other and better days [Buchanan].
Ecc_7:29. The present evils of man are not to be charged upon his Maker.
However rude and vague the commencement the Creator may have given to inanimate matter, as the God of souls He must needs produce His own image in fit perfection.
“Upright,”
1. As to his mind. It was a plain mirror wherein the images of truth were reflected without distortion. The knowledge he possessed was, in its kind, perfect and pure, unmixed with baser matter.
2. As to his affections. They were fixed on God. He was pleased and attracted only by what was noble and good.
3. As to his conscience. As an indicator, it was in a condition of perfect adjustment and delicacy. As an instrument of moral control, it had both the right and the power to rule.
4. As to his will. It had no perversity, no element of rebellion; but was easily determined to that which was right and good.
The hurtful inventions—the evil arts and devices of the human intellect, are marked by endless complexity, variety, and skill. This is power ill-directed and misapplied; but still a power, great in its perversion and ruin.
The first Paradise will never return; for the past never returns to us, bringing the same features as those long since vanished. But by that Divine mercy which triumphs over all difficulties, and through them educes a greater good, there will be for man a better Paradise than the first.
We read that in the future Paradise there will be a “tree of life,” but no “tree of knowledge.” “The glory of the Lord did lighten it, and the Lamb is the light thereof.” The mind will then allow God’s light to shine upon it instead of working out its own devices.
The actual existence of moral evil is too notorious to admit of a moment’s question. The Bible account of its origin did not cause it; it existed independently of the revelation which informs us how it began; and the rejection of that revelation neither removes nor mitigates it, nor disencumbers it, in the slightest degree, of its embarrassing difficulties. On the contrary, revelation alone, whilst it assumes and proceeds upon the mournful fact, provides a remedy; all other systems, finding human nature in ruins, leave it as they find it. Revelation rears out of the ruins a magnificent and holy Temple to the God of purity and love [Wardlaw].
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.
C. I. Scofield 1917 · Public Domain On v16 Be not righteous
Be not righteous
See; Ecc 7:16; Ecc 7:17 Natural wisdom: be moderately religious and moderately wicked.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 19, 21, 23 Why should you die before your time?
Why should you die before your time?
The author uses this rhetorical question to emphasize that there is no reason for people to do things that will cause them to die early. This question can be written as a statement. AT: "There is no reason for you to die sooner than you should." (See: Rhetorical Question)
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take hold of this wisdom
This speaks of striving to be wise as if "wisdom" were an object that a person could hold on to. AT: "commit yourself to this wisdom" (See: Metaphor)
you should not let go of righteousness
This speaks of striving to be righteous as if "righteousness" were an object that a person could hold on to. AT: "you should not stop trying to be righteous" or "you should keep trying to be righteous" (See: Metaphor)
will meet all his obligations
"will do everything that God expects of him"
translationWords
fool
fear
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16, 17, 19, 20, 22, 23 7:16 However hard we work, we could always do…
7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.