Ecclesiastes 7:16

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.

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.

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.

{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.

Ecc_7:16-17

Be not righteous overmuch.

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.

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.

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.

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.

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. Text via Bolls.life.

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:

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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) "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.

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).

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,

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.

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.

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.

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.

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.

Be not overly righteous like Saul, who thought to be righteous and had mercy on the wicked.

and be not overly wise to deduce from a foolish inference from a minor case to a major case, namely that if the Torah said that for [the murder of] one person, bring a decapitated heifer, [surely we must not be allowed to slay an entire nation, i.e., this refers to Saul’s erroneous concern about killing Amalek].

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.