Verse-by-Verse Bible Commentary
Ecclesiastes 7:16

Clarke's Commentary

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:

Bridgeway Bible Commentary

Avoid extremes (7:15-29)

One of the puzzles of life is that bad people often have long and prosperous lives, but good people suffer and sometimes die before they have had a chance to enjoy life. The writer suggests that people follow a middle course through life, where they do not ruin their lives through being either over-zealous for goodness and wisdom or over-tolerant towards sin and foolishness. Those who fear God will be successful in avoiding both extremes (15-18).
Certainly, wisdom is better than folly and right is better than wrong, but the reality is that everyone sins sometimes. Before condemning others, people should realize that they may have been guilty of similar things themselves (19-22).
Again the writer points out how his search for absolute wisdom failed. He found that the meaning of existence was beyond his understanding. So he turned to consider practical wisdom in relation to human conduct, and discovered the disaster that results from wickedness and stupidity (23-25). His own experience taught him the ruin that an immoral woman can bring to the man who falls victim to her temptations. He also came to the conclusion that, though he might find one man in a thousand whom he could respect, he could not find one such woman. For this he blames not God but the human race in general. People have become too smart for their own good (26-29).

Coffman's Commentaries on the Bible

EXCEPTIONS TO THE GENERAL RULE

As a general principle, it is certain that God blesses the righteous and judges the wicked; but Solomon here deals with exceptions that he has seen in the operation of this law.

"All this have I seen in my days of vanity; there is a righteous man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his evil doing. 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 this; yea, also from that withdraw not thy hand: for he that feareth God shall come forth from them all."

"There is a righteous man that perisheth in his righteousness" Solomon did not need to gather such information as this from what he had seen in his `days of vanity.' He should have known this from the Mosaic account of what happened to Abel at the hands of Cain (Genesis 4:8). There would be many other `exceptions' in the subsequent days of the Jewish monarchy. Naboth, the sons of Gideon, Josiah, and many other `good people' would die untimely deaths. Also an evil man like Manasseh enjoyed one of the longest reigns in Israel's history.

Rankin wrote that, "Experience does not support the view that God rewards the righteous and punishes the wicked."The Interpreter's Bible, op. cit., p. 66. However, he overlooked the fact that this very passage confirms the general law, while citing exceptions to it. Exceptions to any valid principle do not negate it.

The friends of Job who held the false view that there were no exceptions to the general rule of God's rewarding the righteous and punishing the wicked were rebuked by God Himself for teaching, with reference to God, "Things that were not right" (Job 42:8); but it is an equally false affirmation that God does not reward the righteous nor punish the wicked. This truth is freely admitted in the words that the wicked "die before their time" (generally) (Ecclesiastes 7:17) and in the tremendous affirmation of Ecclesiastes 7:18 (See comment below).

As for the reasons why there are exceptions, we discussed this thoroughly in the Book of Job; but the summary of them is: (1) the activity of Satan, (2) freedom of the human will, (3) the primeval curse upon the earth for Adam's sake, (4) the element of `time and chance' happening to all men. (5) the lack of wisdom, sometimes, on the part of the righteous (Luke 16:8). and (6) the impartiality of natural disasters such as floods, tornadoes, etc. (these are related to (3).

Therefore, we reject the conclusion of Barton that, "Ecclesiastes here takes issue with two orthodox Old Testament doctrines: (1) that the righteous have a long life (Exodus 20:12; Deuteronomy 4:40; Psalms 91:16; Prov. 3:2,16; and 4:10), and (2) that the wicked shall not live out half their days (Psalms 37:10; Psalms 55:23; Psalms 58:3-9; and Psalms 73:18)."International Critical Commentary, op. cit., p. 143. This doctrine is true; it is not contradicted by the exceptions cited here; and it is gloriously confirmed in the New Testament. (Matt. 28:18:20; Mark 10:30-31; Ephesians 6:3; etc.). Solomon's own wicked life was cut short; and Ecclesiastes 7:18 here emphasizes the same doctrine.

"Be not righteous overmuch… be not overmuch wicked" The first clause here probably refers to the hypocritical `righteousness' like that of the Pharisees who were so severely condemned by Jesus. Their fault was that of `specializing in trifles,' and neglecting the `weightier matters of the law' (Matthew 23:23). Eaton agreed that, "The emphasis here is upon legalistic righteousness, not any excess of true righteousness (there is no such thing), but self-righteousness."The Tyndale Commentaries, Vol. 16, p. 114.

"The suggestion that Ecclesiastes 7:17 is intended to advocate a middle course between sin and virtue is at variance with the tenor of the whole Book (the Bible)."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1989 reprint of the 1878 edition), Ecclesiastes, p. 104. Of course, that is exactly what some radical scholars say that the passage means. Barton wrote, "That one may sin to a moderate degree is what he (the author) undoubtedly implies."International Critical Commentary, op. cit., p. 144. No! A statement that `overmuch wickedness' leads to an untimely death cannot be intelligently understood as any kind of an endorsement of a so-called moderate wickedness. It was the moderate wickedness of Adam and Eve (What's the harm in eating a little fruit?) that plunged all mankind into disease, misery, violence, construction and death.

There is a warning in this passage against going to extremes in anything. The same thought also appears in Proverbs 25:16. "One must not even eat too much honey." "Especially, The end result of wickedness-run-riot is an untimely death."The Tyndale Commentaries, op. cit., p. 114. It is absolutely amazing what some teachers of God's Word have written about this passage. Note:

"The view is that, in certain situations in life, it is advisable and right for a man to compromise in his actions and decisions. He should conform when circumstances make conformity the only safe (for him) and wise course."The Interpreter's Bible, op. cit., p. 66. This is exactly what the servants of Adolph Hitler pleaded as their excuse for operating the death camps for Jews during World War II. A million times NO! If one compromises his conviction to preserve his own safety, ease or comfort, his guilt is not diminished in any degree whatsoever.

"He that feareth God shall come forth from them all" Here again we have a disputed verse. The current wisdom interprets this as meaning that, "He that feareth God will set himself free of all, i.e., the extremes just mentioned, and will acquit himself of one as well as the other."C. F. Keil, Keil-Delitzsch's Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), op. cit., p. 326. This is only another way of saying that the fear of God, which is the beginning of all wisdom, will give ultimate victory, not only from the extremes mentioned here, but from sin and death, thus endowing the servant of God with eternal life.

As the words stand, they also suggest that there shall at last emerge from earth's boundless populations those who are truly triumphant: "There shall come forth (emerge) from earth's incredible multitudes (from them all) those who fear the Lord." Whether or not that is what was intended by the Hebrew, this is what the English translation says to this writer.

Barnes' Notes on the Whole Bible

The days of my vanity - This does not imply that those days of vanity were ended (see Ecclesiastes 1:12 note).

The meaning may be best explained by a paraphrase. Solomon states how the wise man should regard the “crooked Ecclesiastes 7:13 work of God” when it bears upon him. He says in effect, “Do not think that thou couldest alter the two instances (described in Ecclesiastes 7:15) of such crooked work so as to make it straight, that thou art more righteous or more wise than He is Who ordained these events. To set up thy judgment in opposition to His would imply an excess of wickedness and folly, deserving the punishment of premature death. But rather it is good for thee to grasp these seeming anomalies; if thou ponder them they will tend to impress on thee that fear of God which is a part of wisdom, and will guide thee safely through all the perplexities of this life” (compare Ecclesiastes 8:12-13). The suggestion that these verses are intended to advocate a middle course between sin and virtue is at variance with the whole tenor of the book.

Ecclesiastes 7:16

Destroy thyself - The Septuagint and Vulgate render it: “be amazed.” Compare “marvel not” Ecclesiastes 5:8.

Smith's Bible Commentary

Tonight we want to return again to the book of Ecclesiastes beginning with chapter 7. And as we return to the book of Ecclesiastes, again, it is important that we make note of the fact that the book of Ecclesiastes was written by Solomon in his later years. After he had assiduously pursued to find the purpose and meaning of life in so many different things: in wisdom, in wealth, in fame, in building, in pleasures. And after his pursuit, which carried him into every area and experience of life, he came up with the conclusion that life is empty and frustrating. Solomon made the mistake of searching for purpose in life under the sun. And if your purpose is limited to under the sun, chances are you will come up, as Solomon, with the conclusion that life is a mistake. That it is not worthwhile. That everything is only filled with emptiness and frustration.

But God did not intend for you to live a life under the sun. God intended that you should experience real life in the Son. In First John we read, "And this is the record, that God has given unto us, even eternal life, and this life is in the Son. And he who has the Son has life" ( 1 John 5:11-12 ). There is real life. There is real meaning and purpose to life. When you find the life in Jesus Christ.

The life apart from Him, apart from the spiritual dimension, living a life on the animal plane of a body-conscious experience and a body-conscious level will lead a person to despair even as the philosophies of today have concluded. That man will be led by reason to despair. Life is hopeless. Thus, man must take a leap into the upper story of experience and man must have some kind of a non-reasoned religious experience to save him from the despair of reality. And so the philosophy led man to the point of despair by reason. And then his only suggestion for man is jump out of reason. Become unreasonable. Take a leap of faith into a non-reasoned religious experience in order that you might not despair because life is hopeless. This is the conclusion that Solomon drew after trying everything.

Now as we read the book of Ecclesiastes, it is a book of despair. "Vanity, vanity, all is vanity and vexation of spirit" ( Ecclesiastes 1:14 ). The conclusions that Solomon came to are conclusions of natural, human reasoning apart from God. Therefore, they are not to be taken as doctrinal truths. You are dealing with a man searching for life apart from God and his conclusions are not doctrinal truths. Except that they do bring to you the end result of natural reasoning, but not divine wisdom. So they show you man apart from God and the despair and hopelessness of man apart from God. And the conclusions that are drawn are in that kind of a background. They're not doctrinal truths, because if you take the step into the spiritual level, you'll come to a far different conclusion of life.

Back in the book of Deuteronomy when God was giving the law to Moses, and because God could foresee down through time to that particular time in the history of the nation of Israel when they would demand a king, and because God knew that one day they would no longer be satisfied with Him being king over them and would want a king, God incorporated even into the law of Moses 400 years before they ever had a king, God incorporated laws for the kings. Because God knew that 400 years down the line the people were going to come to Samuel and say, "We want a king like the other nations around us. And because God knew they were going to say that, He incorporated into the law in the book of Deuteronomy laws for kings.

Now it is interesting as we look at the seventeenth chapter of Deuteronomy, as God is setting up the laws for the king, beginning with verse Ecclesiastes 7:14 of the seventeenth chapter of the book of Deuteronomy, the Lord said, "When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, 'I will set a king over me, like as all the nations that are about me.'" And that's exactly what they said to Samuel, "Set us up a king over us that we might be like the other nations."

Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose. One from among your brothers shalt thou set king over thee. Thou mayest not set a stranger over thee, which is not thy brother. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses. Forasmuch as the Lord hath said unto you, ye shall henceforth return no more that way. Neither shall he multiply wives to himself, that his heart turn not away. Neither shall he greatly multiply to himself silver and gold. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites. And it shall be with him, and he shall read therein all the days of his life, that he may learn the fear the Lord his God, to keep all the words of this law and these statutes, to do them. That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left. To the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel ( Deuteronomy 17:14-20 ).

But verse Ecclesiastes 7:17 , "Neither shall he multiply wives to himself, that his heart turn not away."

It seems prosaic to declare God understands human nature. And God's laws are written for our admonition, and they weren't written in vain. "When you set up a king, one thing a king isn't to do, he's not to multiply wives lest they turn his heart away."

Now let's turn to First Kings, chapter 10. As we are reading of Solomon, remember he wasn't to multiply gold unto himself or silver or horses, but as we read in verse Ecclesiastes 7:14 ,

Now the weight of gold that came to Solomon in one year was six hundred and sixty-six talents. He had traffic of spice merchants, and of all the kings of Arabia. He made two hundred targets of beaten gold; six hundred shekels of gold went to one target. And he made three hundred shields of beaten gold; three pounds of gold went into one shield. And the king put them in the house of the forest of Lebanon. Moreover, he made a great throne of ivory, who overlaid it with the best gold. [Down in verse Ecclesiastes 7:21 ,] All of the drinking vessels were of gold, the vessels of the house of the forest of Lebanon were of pure gold. None were of silver, for silver was counted as nothing in the days of Solomon. [Verse Ecclesiastes 7:27 ,] And the king made silver to be in Jerusalem as stones, and cedars to be as the sycamore trees in the valley, for the abundance. And Solomon had brought horses out of Egypt ( 1 Kings 10:14-19 , 1 Kings 10:21 , 1 Kings 10:27 , 1 Kings 10:28 ).

He's not to multiply horses, not to go back to Egypt. Solomon's so far getting an F for the course.

And as we get into chapter 11,

But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites, and of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. And he had seven hundred wives, [He's not to multiply wives, oh. Flunk him.] three hundred concubines: [And what does it say?] and his wives turned away his heart ( 1 Kings 11:1-3 ).

Four hundred years earlier God had warned about this very thing. God had forbidden this very thing with the warning, lest they turn his heart away. Solomon thought he could beat God. He thought he knew better than God. He thought he knew better than the law of God. But you don't.

God knows your human nature better than you know it yourself. And God has given laws to protect you. For God knows what the consequence of the violation of these laws will be.

For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. For Solomon went after [the pagan gods of] Ashtoreth the goddess of the Zidonians, the Milcom the abomination of the Ammonites. Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father. Then did Solomon build a high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem ( 1 Kings 11:4-7 ).

Actually it's on the, if you've been over to Jerusalem that hill that goes on up to the Mount of Olives down at the area of Gihon Springs. That is the hill where he built all of these and it's in the sight of all Jerusalem. It's right across the valley. It's in the sight of all Jerusalem. He began to build these pagan temples, a place for Chemosh, the abomination of Moab, and for Molech, the abomination of the children of Ammon. "And also likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods" ( 1 Kings 11:8 ).

So every time he married a wife from some different area, he'd build a temple for her so she could go over and burn incense to her god right across the hill where all of Israel could see.

So Solomon had turned his heart away from God, and in turning his heart away from God, he lost the meaning of life and the purpose of life. And now he is an old man and he is writing of his experience. The consciousness of the greatness of Jehovah, God of Israel, has passed from his mind. And he's trying to find life apart from God. And he finds that life apart from God is nothing but emptiness. Therefore, you cannot take as scriptural doctrine the conclusions that Solomon came to in regards to life and death, because he is reasoning, this is the reasoning of man apart from God and you need to look at the book of Ecclesiastes as that.

Human wisdom, perhaps in its highest expression, yet apart from God is foolish. As God said in Romans, chapter 1, "Professing themselves to be wise, they became fools" ( Romans 1:22 ). And any time you in your human wisdom seek to find a purpose of life apart from God, it's foolish. Your wisdom has led you to foolishness.

Now chapter 7 of Ecclesiastes is a series of proverbs and, of course, Solomon was filled with proverbs. We just have completed the book of Proverbs of which the majority were written by Solomon, and in chapter 7 he does go into another series of proverbs, sort of unrelated again to each other, but just little sayings of human wisdom.

A good name is better than precious ointment ( Ecclesiastes 7:1 );

Better to have a good name than to have good perfume.

and the day of death than the day of one's biRuth ( Ecclesiastes 7:1 ).

Now that sounds pretty much in despair, doesn't it? "Oh, the day of a person's death is better than the day of his birth." That's one who has become cynical because he has sought to find life apart from Jesus Christ. And in that case, it may be true. But living with Christ is a glorious life.

It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart. Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. The heart of the wise is in the house of mourning; but the heart of fools is in the house of merriment ( Ecclesiastes 7:2-4 ).

So he has taken a very jaundice view of life, a very jaundice view of pleasure, of joy, because apart from the Lord it is all emptiness. It is all a sham. And because he was seeking it apart from God, he experienced the emptiness of it, and thus, he became a bitter old man. Bitter with life.

It is better to hear the rebuke of the wise, than for a man to hear the song of fools. For as the crackling of thorns under a pot, so is the laughter of the fool: it's just emptiness. Surely oppression makes a wise man mad; and a gift destroys the heart. Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. Be not hasty in thy spirit to be angry: for anger rests in the bosom of fools. Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this ( Ecclesiastes 7:5-10 ).

You always hear them talk about the good old days. They say that's not always so true. The good old days when we didn't, when you women didn't have automatic dishwashers and vacuum cleaners, and wall-to-wall carpeting in your house, supermarkets down the block. You all grew your own gardens. Ground your own flour. Used the scrub board. Oh, the good old days. No, we have it pretty nice. We always look back, though, and we think about the days of our youth when Orange County wasn't crowded, when it was full of orange trees instead of subdivisions. But there are advantages both ways.

Wisdom is good with an inheritance: and by it there is profit to them that see the sun. For wisdom is a defense, and money is a defense: but the excellency of knowledge is, that wisdom gives life to those that have it ( Ecclesiastes 7:11-12 ).

Money's good, but wisdom will give life to those that have wisdom.

Consider the work of God: for who can make that straight, which he hath made crooked? ( Ecclesiastes 7:13 )

Who can actually do anything against the work of God? We're powerless and helpless against the work of God.

In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that a man should find nothing after him. All things have I seen in the days of my vanity: there is a just man that perishes in his righteousness, and there is a wicked man that prolongs his life in his wickedness ( Ecclesiastes 7:14-15 ).

I've observed this. There have been good men who perished, died young in their righteousness. There were wicked men who lived many years. Therefore, his conclusion. Now it's not scriptural, it's not biblical. I mean, it's not in the sense, it's not godly. Human looking at life. Seeing that righteous man died young and a sinner lived to be a D.O.M., became a dirty old man, he came to this conclusion. Truly just pure human wisdom.

Don't be overly righteous ( Ecclesiastes 7:16 );

Don't get too involved in righteousness.

neither make thyself over wise: why should you destroy yourself? ( Ecclesiastes 7:16 )

Now it's a wrong conclusion. The righteous don't always die young. There are some beautiful old saints of God. But don't be overly righteous. Why should you kick off soon? Also,

Don't be overly wicked ( Ecclesiastes 7:17 ),

Be moderately wicked.

neither be thou foolish: why should you die before your time? ( Ecclesiastes 7:17 )

So purely human type of reasoning of life.

It is good that you should take hold of this; yes, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. Wisdom strengthens 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 ( Ecclesiastes 7:18-20 ).

Now, in this he was correct. The Bible said, "There is none righteous, no, not one" ( Romans 3:10 ). The Bible says, "All have sinned, and come short of the glory of God" ( Romans 3:23 ). A human observation that is correct.

Also take no heed unto all words that are spoken; lest thou hear your servant curse thee ( Ecclesiastes 7:21 ):

They say that an eavesdropper rarely hears anything good about himself. You know, you're that kind of person that's always trying to eavesdrop on other's conversations. And so he's sort of warning you against that. Don't take heed; don't try to listen to what they say. You're going to find out they're cursing you.

For [you know how that] oftentimes in your own heart that you have likewise cursed others. All this have I proved by wisdom ( Ecclesiastes 7:22 , Ecclesiastes 7:23 ):

Not by God, I proved it by wisdom. But the wisdom of man, the scriptures said, is "foolishness with God" ( 1 Corinthians 3:19 ).

I said, I will be wise; but it was far from me. That which is afar off, and exceeding deep, who can find it out? I applied my heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even the foolishness and madness: And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleases God shall escape from her; but the sinner will be caught by her. Behold, this have I found, saith the Preacher ( Ecclesiastes 7:23-27 ).

Or the debater, or the word... it was translated into the Septuagint ecclesia, the assembler.

one by one, to find out the account; Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found ( Ecclesiastes 7:27-28 ).

So in all his thousand wives he did not find a decent one. Now, he did find one man out of a thousand. So men have a little better record as far as Solomon is concerned. But you might, of course, also observe he didn't marry any men and you don't really know a person till you marry them. But if he was, you know... people, it's interesting people seem to repeat mistakes, and you find a person who has been married five, six, seven times. It really can't be that the other person was wrong all the time. You say, "Well, it might be. It might be the person is just a, who has been married that many times is just a poor judge of character." And they're following a pattern because we often do. We married the same kind of person. And always you think, "Oh, the second time around, you know, I'll be wiser, make better choices and all." But we are bound by certain patterns and if, of course, you get a godly, righteous woman, her price is "far above rubies" ( Proverbs 31:10 ). And you'll find one in a thousand every time. You find one who loves the Lord. How glorious it is, how beautiful it is to have a wife who loves God, who calls upon the Lord. What a blessing, what an asset they are to our lives.

Lo, this only have I found, that God hath made man upright; but they have sought out many inventions ( Ecclesiastes 7:29 ).

God made us straight, but boy, how we have searched otherwise. "

Dr. Constable's Expository Notes

Solomon had observed many exceptions to the dogma of retribution (i.e., the belief that God always punishes the wicked with adversity and blesses the righteous with prosperity in this lifetime; Ecclesiastes 7:15; cf. Job). Therefore we should not conclude that by being righteous we can escape adversity (Ecclesiastes 7:16). The righteousness in view here seems to be self-righteousness (cf. Matthew 5:20; Matthew 23:1-36). [Note: R. N. Whybray, "Qoheleth the Immoralist? (Qoh 7:16-17)," in Israelite Wisdom . . ., pp. 191-204; J. S. Wright, "Ecclesiastes," p. 1176; Kaiser, Ecclesiastes . . ., p. 86.] We should probably translate "ruin yourself" (Ecclesiastes 7:16, Heb. tissomem) "be appalled, astounded."

Neither should we conclude that because God does not consistently punish the wicked in this life, it is all right to sin (Ecclesiastes 7:17). One who fears God should avoid both of these extremes (Ecclesiastes 7:18). Solomon was not saying in these verses that a little wickedness and folly are good, the so-called "golden mean." Rather, he advocated living life in the light of God’s judgment, but not falling into the trap of believing in rigid retribution. Even though Solomon was uncertain about the time God would judge, he was sure God would judge righteously. [Note: For a more complete defense of this interpretation, see Wayne A. Brindle, "Righteousness and Wickedness in Ecclesiastes 7:15-18," Andrews University Seminary Studies 23:3 (Autumn 1985):243-57.]

Dr. Constable's Expository Notes

2. Righteousness and wickedness 7:15-29

Even though the righteous sometimes do not receive a reward in this life and the wicked prosper, it is still better to live righteously.

"Proper evaluation of a man’s character helps to explain the apparent inequalities in divine providence." [Note: Kaiser, Ecclesiastes . . ., p. 78.]

Gill's Exposition of the Whole Bible

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;''

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 למה תשומם "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.

Henry's Complete Commentary on the Bible

      11 Wisdom is good with an inheritance: and by it there is profit to them that see the sun.   12 For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.   13 Consider the work of God: for who can make that straight, which he hath made crooked?   14 In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.   15 All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.   16 Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?   17 Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?   18 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.   19 Wisdom strengtheneth the wise more than ten mighty men which are in the city.   20 For there is not a just man upon earth, that doeth good, and sinneth not.   21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:   22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.

      Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the vanity and vexation of spirit that there are in the things of this world. Here are some of the praises and the precepts of wisdom.

      I. The praises of wisdom. Many things are here said in its commendation, to engage us to get and retain wisdom. 1. Wisdom is necessary to the right managing and improving of our worldly possessions: Wisdom is good with an inheritance, that is, an inheritance is good for little without wisdom. Though a man have a great estate, though it come easily to him, by descent from his ancestors, if he have not wisdom to use it for the end for which he has it, he had better have been without it. Wisdom is not only good for the poor, to make them content and easy, but it is good for the rich too, good with riches to keep a man from getting hurt by them, and to enable a man to do good with them. Wisdom is good of itself, and makes a man useful; but, if he have a good estate with it, that will put him into a greater capacity of being useful, and with his wealth he may be more serviceable to his generation than he could have been without it; he will also make friends to himself,Luke 16:9. Wisdom is as good as an inheritance, yea, better too (so the margin reads it); it is more our own, more our honour, will make us greater blessings, will remain longer with us, and turn to a better account. 2. It is of great advantage to us throughout the whole course of our passage through this world: By it there is real profit to those that see the sun, both to those that have it and to their contemporaries. It is pleasant to see the sun (Ecclesiastes 11:7; Ecclesiastes 11:7), but that pleasure is not comparable to the pleasure of wisdom. The light of this world is an advantage to us in doing the business of this world (John 11:9); but to those that have that advantage, unless withal they have wisdom wherewith to manage their business, that advantage is worth little to them. The clearness of the eye of the understanding is of greater use to us than bodily eye-sight. 3. It contributes much more to our safety, and is a shelter to us from the storms of trouble and its scorching heat; it is a shadow (so the word is), as the shadow of a great rock in a weary land. Wisdom is a defence, and money (that is, as money) is a defence. As a rich man makes his wealth, so a wise man makes his wisdom, a strong city. In the shadow of wisdom (so the words run) and in the shadow of money there is safety. He puts wisdom and money together, to confirm what he had said before, that wisdom is good with an inheritance. Wisdom is as a wall, and money may serve as a thorn hedge, which protects the field. 4. It is joy and true happiness to a man. This is the excellency of knowledge, divine knowledge, not only above money, but above wisdom too, human wisdom, the wisdom of this world, that it gives life to those that have it. The fear of the Lord, that is wisdom, and that is life; it prolongs life. Men's wealth exposes their lives, but their wisdom protects them. Nay, whereas wealth will not lengthen out the natural life, true wisdom will give spiritual life, the earnest of eternal life; so much better is it to get wisdom than gold. 5. It will put strength into a man, and be his stay and support (Ecclesiastes 7:19; Ecclesiastes 7:19): Wisdom strengthens the wise, strengthens their spirits, and makes them bold and resolute, by keeping them always on sure grounds. It strengthens their interest, and gains them friends and reputation. It strengthens them for their services under their sufferings, and against the attacks that are made upon them, more than ten mighty men, great commanders, strengthen the city. Those that are truly wise and good are taken under God's protection, and are safer there than if ten of the mightiest men in the city, men of the greatest power and interest, should undertake to secure them, and become their patrons.

      II. Some of the precepts of wisdom, that wisdom which will be of so much advantage to us.

      1. We must have an eye to God and to his hand in every thing that befals us (Ecclesiastes 7:13; Ecclesiastes 7:13): Consider the work of God. To silence our complaints concerning cross events, let us consider the hand of God in them and not open our mouths against that which is his doing; let us look upon the disposal of our condition and all the circumstances of it as the work of God, and consider it as the product of his eternal counsel, which is fulfilled in every thing that befals us. Consider that every work of God is wise, just, and good, and there is an admirable beauty and harmony in his works, and all will appear at last to have been for the best. Let us therefore give him the glory of all his works concerning us, and study to answer his designs in them. Consider the work of God as that which we cannot make any alteration of. Who can make that straight which he has made crooked? Who can change the nature of things from what is settled by the God of nature? If he speak trouble, who can make peace? And, if he hedge up the way with thorns, who can get forward? If desolating judgments go forth with commission, who can put a stop to them? Since therefore we cannot mend God's work, we ought to make the best of it.

      2. We must accommodate ourselves to the various dispensations of Providence that respect us, and do the work and duty of the day in its day, Ecclesiastes 7:14; Ecclesiastes 7:14. Observe, (1.) How the appointments and events of Providence are counterchanged. In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity; nay, one event prosperous, and another grievous, may occur to the same person at the same time. Both come from the hand of God; out of his mouth both evil and good proceed (Isaiah 14:7), and he has set the one over against the other, so that there is a very short and easy passage between them, and they are a foil to each other. Day and night, summer and winter, are set the one over against the other, that in prosperity we may rejoice as though we rejoiced not, and in adversity may weep as though we wept not, for we may plainly see the one from the other and quickly exchange the one for the other; and it is to the end that man may find nothing after him, that he may not be at any certainty concerning future events or the continuance of the present scene, but may live in a dependence upon Providence and be ready for whatever happens. Or that man may find nothing in the work of God which he can pretend to amend. (2.) How we must comply with the will of God in events of both kinds. Our religion, in general, must be the same in all conditions, but the particular instances and exercises of it must vary, as our outward condition does, that we may walk after the Lord. [1.] In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. "When the world smiles, rejoice in God, and praise him, and let the joy of the Lord be thy strength." [2.] In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration, then God calls to consider (Haggai 1:5), then, if ever, we are disposed to it, and no good will be gotten by the affliction without it. We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions.

      3. We must not be offended at the greatest prosperity of wicked people, nor at the saddest calamities that may befal the godly in this life, Ecclesiastes 7:15; Ecclesiastes 7:15. Wisdom will teach us how to construe those dark chapters of Providence so as to reconcile them with the wisdom, holiness, goodness, and faithfulness of God. We must not think it strange; Solomon tells us there were instances of this kind in his time: "All things have I seen in the days of my vanity; I have taken notice of all that passed, and this has been as surprising and perplexing to me as any thing." Observe, Though Solomon was so wise and great a man, yet he calls the days of his life the days of his vanity, for the best days on earth are so, in comparison with the days of eternity. Or perhaps he refers to the days of his apostasy from God (those were indeed the days of his vanity) and reflects upon this as one thing that tempted him to infidelity, or at least to indifferency in religion, that he saw just men perishing in their righteousness, that the greatest piety would not secure men from the greatest afflictions by the hand of God, nay, and sometimes did expose men to the greatest injuries from the hands of wicked and unreasonable men. Naboth perished in his righteousness, and Abel long before. He had also seen wicked men prolonging their lives in their wickedness; they live, become old, yea, are mighty in power (Job 21:7), yea, and by their fraud and violence they screen themselves from the sword of justice. "Now, in this, consider the work of God, and let it not be a stumbling-block to thee." The calamities of the righteous are preparing them for their future blessedness, and the wicked, while their days are prolonged, are but ripening for ruin. There is a judgment to come, which will rectify this seeming irregularity, to the glory of God and the full satisfaction of all his people, and we must wait with patience till then.

      4. Wisdom will be of use both for caution to saints in their way, and for a check to sinners in their way. (1.) As to saints, it will engage them to proceed and persevere in their righteousness, and yet will be an admonition to them to take heed of running into extremes: A just man may perish in his righteousness, but let him not, by his own imprudence and rash zeal, pull trouble upon his own head, and then reflect upon Providence as dealing hardly with him. "Be not righteous overmuch,Ecclesiastes 7:16; Ecclesiastes 7:16. In the acts of righteousness govern thyself by the rules of prudence, and be not transported, no, not by a zeal for God, into any intemperate heats or passions, or any practices unbecoming thy character or dangerous to thy interests." Note, There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of God, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. "Make not thyself over-wise. Be not opinionative, and conceited of thy own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about thee. Set not up for a critic, to find fault with every thing that is said and done, nor busy thyself in other men's matters, as if thou knewest every thing and couldst do any thing. Why shouldst thou destroy thyself, as fools often do by meddling with strife that belongs not to them? Why shouldst thou provoke authority, and run thyself into the briers, by needless contradictions, and by going out of thy sphere to correct what is amiss? Be wise as serpents; beware of men." (2.) As to sinners, if it cannot prevail with them to forsake their sins, yet it may restrain them from growing very exorbitant. It is true there is a wicked man that prolongs his life in his wickedness (Ecclesiastes 7:15; Ecclesiastes 7:15); but let none say that therefore they may safely be as wicked as they will; no, be not overmuch wicked (Ecclesiastes 7:17; Ecclesiastes 7:17); do not run to an excess of riot. Many that will not be wrought upon by the fear of God, and a dread of the torments of hell, to avoid all sin, will yet, if they have ever so little consideration, avoid those sins that ruin their health and estate, and expose them to public justice. And Solomon here makes use of these considerations. "The magistrate bears not the sword in vain, has a quick eye and a heavy hand, and is a terror to evil-doers; therefore be afraid of coming within his reach, be not so foolish as to lay thyself open to the law, why shouldst thou die before thy time?" Solomon, in these two cautions, had probably a special regard to some of his own subjects that were disaffected to his government and were meditating the revolt which they made immediately after his death. Some, it may be, quarrelled with the sins of their governor, and made them their pretence; to them he says, Be not righteous overmuch. Others were weary of the strictness of the government, and the temple-service, and that made them desirous to set up another king; but he frightens both from their seditious practices with the sword of justice, and others likewise from meddling with those that were given to change.

      5. Wisdom will direct us in the mean between two extremes, and keep us always in the way of our duty, which we shall find a plain and safe way (Ecclesiastes 7:18; Ecclesiastes 7:18): "It is good that thou shouldst take hold of this, this wisdom, this care, not to run thyself into snares. Yea, also from this withdraw not thy hand; never slacken thy diligence, nor abate thy resolution to maintain a due decorum, and a good government of thyself. Take hold of the bridle by which thy head-strong passions must be held in from hurrying thee into one mischief or other, as the horse and mule that have no understanding; and, having taken hold of it, keep thy hold, and withdraw not thy hand from it, for, it thou do, the liberty that they will take will be as the letting forth of water, and thou wilt not easily recover thy hold again. Be conscientious, and yet be cautious, and to this exercise thyself. Govern thyself steadily by the principles of religion, and thou shalt find that he that fears God shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear." The fear of the Lord is that wisdom which will serve as a clue to extricate us out of the most intricate labyrinths. Honesty is the best policy. Those that truly fear God have but one end to serve, and therefore act steadily. God has likewise promised to direct those that fear him, and to order their steps not only in the right way, but out of every dangerous way, Psalms 37:23; Psalms 37:24.

      6. Wisdom will teach us how to conduct ourselves in reference to the sins and offences of others, which commonly contribute more than any thing else to the disturbance of our repose, which contract both guilt and grief.

      (1.) Wisdom teaches us not to expect that those we deal with should be faultless; we ourselves are not so, none are so, no, not the best. This wisdom strengthens the wise as much as any thing, and arms them against the danger that arises from provocation (Ecclesiastes 7:19; Ecclesiastes 7:19), so that they are not put into any disorder by it. They consider that those they have dealings and conversation with are not incarnate angels, but sinful sons and daughters of Adam: even the best are so, insomuch that there is not a just man upon earth, that doeth good and sinneth not,Ecclesiastes 7:20; Ecclesiastes 7:20. Solomon had this in his prayer (1 Kings 8:46), in his proverbs (Proverbs 20:9), and here in his preaching. Note, [1.] It is the character of just men that they do good; for the tree is known by its fruits. [2.] The best men, and those that do most good, yet cannot say that they are perfectly free from sin; even those that are sanctified are not sinless. None that live on this side of heaven live without sin. If we say, We have not sinned, we deceive ourselves. [3.] We sin even in our doing good; there is something defective, nay, something offensive, in our best performances. That which, for the substance of it, is good, and pleasing to God, is not so well done as it should be, and omissions in duty are sins, as well as omissions of duty. [4.] It is only just men upon earth that are subject thus to sin and infirmity; the spirits of just men, when they have got clear of the body, are made perfect in holiness (Hebrews 12:23), and in heaven they do good and sin not.

      (2.) Wisdom teaches us not to be quicksighted, or quickscented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them (Ecclesiastes 7:21; Ecclesiastes 7:21): "Take no heed to all words that are spoken; set not thy heart to them. Vex not thyself at men's peevish reflections upon thee, or suspicions of thee, but be as a deaf man that hears not,Psalms 38:13; Psalms 38:14. Be not solicitous or inquisitive to know what people say of thee; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See therefore that thou approve thyself to God and thy own conscience, and then heed not what men say of thee. Hearkeners, we say, seldom hear good of themselves; if thou heed every word that is spoken, perhaps thou wilt hear thy own servant curse thee when he thinks thou dost not hear him; thou wilt be told that he does, and perhaps told falsely, if thou have thy ear open to tale-bearers, Proverbs 29:12. Nay, perhaps it is true, and thou mayest stand behind the curtain and hear it thyself, mayest hear thyself not only blamed and despised, but cursed, the worst evil said of thee and wished to thee, and that by a servant, one of the meanest rank, of the abjects, nay, by thy own servant, who should be an advocate for thee, and protect thy good name as well as thy other interests. Perhaps it is a servant thou hast been kind to, and yet he requites thee thus ill, and this will vex thee; thou hadst better not have heard it. Perhaps it is a servant thou hast wronged and dealt unjustly with, and, though he dares not tell thee so, he tells others so, and tells God so, and then thy own conscience will join with him in the reproach, which will make it much more uneasy." The good names of the greatest lie much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it. But we do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one.

      (3.) Wisdom puts us in mind of our own faults (Ecclesiastes 7:22; Ecclesiastes 7:22): "Be not enraged at those that speak ill of thee, or wish ill to thee, for oftentimes, in that case, if thou retire into thyself, thy own conscience will tell thee that thou thyself hast cursed others, spoken ill of them and wished ill to them, and thou art paid in thy own coin." Note, When any affront or injury is done us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us. We must show all meekness towards all men, for we ourselves were sometimes foolish,Titus 3:2; Titus 3:3; Matthew 7:1; Matthew 7:2; James 3:1; James 3:2.