16 Be not righteous H6662 over much; H7235 neither make thyself over H3148 wise: H2449 why shouldest thou destroy H8074 thyself?
Who G5101 is a wise man G4680 and G2532 endued with knowledge G1990 among G1722 you? G5213 let him shew G1166 out of G1537 a good G2570 conversation G391 his G846 works G2041 with G1722 meekness G4240 of wisdom. G4678 But G1161 if G1487 ye have G2192 bitter G4089 envying G2205 and G2532 strife G2052 in G1722 your G5216 hearts, G2588 glory G2620 not, G3361 and G2532 lie not G5574 against G2596 the truth. G225 This G3778 wisdom G4678 descendeth G2076 G2718 not G3756 from above, G509 but G235 is earthly, G1919 sensual, G5591 devilish. G1141 For G1063 where G3699 envying G2205 and G2532 strife G2052 is, there G1563 is confusion G181 and G2532 every G3956 evil G5337 work. G4229 But G1161 the wisdom G4678 that is from above G509 is G2076 first G4412 pure, G3303 G53 then G1899 peaceable, G1516 gentle, G1933 and easy to be intreated, G2138 full G3324 of mercy G1656 and G2532 good G18 fruits, G2590 without partiality, G87 and G2532 without hypocrisy. G505
Woe G3759 unto you, G5213 scribes G1122 and G2532 Pharisees, G5330 hypocrites! G5273 for G3754 ye pay tithe G586 of mint G2238 and G2532 anise G432 and G2532 cummin, G2951 and G2532 have omitted G863 the weightier G926 matters of the law, G3551 judgment, G2920 G2532 mercy, G1656 and G2532 faith: G4102 these G5023 ought ye G1163 to have done, G4160 and not G3361 to leave G863 the other G2548 undone. G863 Ye blind G5185 guides, G3595 which strain at G1368 a gnat, G2971 and G1161 swallow G2666 a camel. G2574
Why G1302 do thy G4675 disciples G3101 transgress G3845 the tradition G3862 of the elders? G4245 for G1063 they wash G3538 not G3756 their G846 hands G5495 when G3752 they eat G2068 bread. G740 But G1161 he answered G611 and said G2036 unto them, G846 Why G1302 do ye G5210 also G2532 transgress G3845 the commandment G1785 of God G2316 by G1223 your G5216 tradition? G3862 For G1063 God G2316 commanded, G1781 saying, G3004 Honour G5091 thy G4675 father G3962 and G2532 mother: G3384 and, G2532 He that curseth G2551 father G3962 or G2228 mother, G3384 let him die G5053 the death. G2288 But G1161 ye G5210 say, G3004 Whosoever G3739 G302 shall say G2036 to his father G3962 or G2228 his mother, G3384 It is a gift, G1435 by G1537 whatsoever G3739 G1437 thou mightest be profited G5623 by me; G1700 And G2532 honour G5091 not G3364 his G846 father G3962 or G2228 his G846 mother, G3384 he shall be free. Thus G2532 have ye made G208 the commandment G1785 of God G2316 of none effect G208 by G1223 your G5216 tradition. G3862 Ye hypocrites, G5273 well G2573 did G4395 Esaias G2268 prophesy G4395 of G4012 you, G5216 saying, G3004 This G3778 people G2992 draweth nigh G1448 unto me G3427 with their G846 mouth, G4750 and G2532 honoureth G5091 me G3165 with their lips; G5491 but G1161 their G846 heart G2588 is G568 far G4206 from G575 me. G1700 But G1161 in vain G3155 they do worship G4576 me, G3165 teaching G1321 for doctrines G1319 the commandments G1778 of men. G444
Take heed G4337 that ye do G4160 not G3361 your G5216 alms G1654 before G1715 men, G444 to be seen G4314 G2300 of them: G846 otherwise G1490 ye have G2192 no G3756 reward G3408 of G3844 your G5216 Father G3962 which G3588 is in G1722 heaven. G3772 Therefore G3767 when G3752 thou doest G4160 thine alms, G1654 do G4537 not G3361 sound a trumpet G4537 before G1715 thee, G4675 as G5618 the hypocrites G5273 do G4160 in G1722 the synagogues G4864 and G2532 in G1722 the streets, G4505 that G3704 they may have glory G1392 of G5259 men. G444 Verily G281 I say G3004 unto you, G5213 They have G568 their G846 reward. G3408 But G1161 when thou G4675 doest G4160 alms, G1654 let G1097 not G3361 thy G4675 left hand G710 know G1097 what G5101 thy G4675 right hand G1188 doeth: G4160 That G3704 thine G4675 alms G1654 may be G5600 in G1722 secret: G2927 and G2532 thy G4675 Father G3962 which G3588 seeth G991 in G1722 secret G2927 himself G846 shall reward G591 thee G4671 openly. G1722 G5318 And G2532 when G3752 thou prayest, G4336 thou shalt G2071 not G3756 be G2071 as G5618 the hypocrites G5273 are: for G3754 they love G5368 to pray G4336 standing G2476 in G1722 the synagogues G4864 and G2532 in G1722 the corners G1137 of the streets, G4113 that G3704 they may G302 be seen G5316 of men. G444 Verily G281 I say G3004 unto you, G5213 G3754 They have G568 their G846 reward. G3408 But G1161 thou, G4771 when G3752 thou prayest, G4336 enter G1525 into G1519 thy G4675 closet, G5009 and G2532 when thou hast shut G2808 thy G4675 door, G2374 pray G4336 to thy G4675 Father G3962 which G3588 is in G1722 secret; G2927 and G2532 thy G4675 Father G3962 which G3588 seeth G991 in G1722 secret G2927 shall reward G591 thee G4671 openly. G1722 G5318 But G1161 when ye pray, G4336 use G945 not G3361 vain repetitions, G945 as G5618 the heathen G1482 do: for G1063 they think G1380 that G3754 they shall be heard G1522 for G1722 their G846 much speaking. G4180
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 7
Commentary on Ecclesiastes 7 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 7
Ec 7:1-29.
1. (See on Ec 6:12).
name—character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Isa 9:6). This alone is "good," while all else is "vanity" when made the chief end.
ointment—used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Re 3:12) is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment (Isa 56:5; Mr 14:3-9). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (So 1:3).
and the day of [his] death, &c.—not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as Php 1:23 has it.
2. Proving that it is not a sensual enjoyment of earthly goods which is meant in Ec 3:13; 5:18. A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear (Ec 1:4, 5). The house of feasting often shuts out thoughts of God and eternity. The sight of the dead in the "house of mourning" causes "the living" to think of their own "end."
3. Sorrow—such as arises from serious thoughts of eternity.
laughter—reckless mirth (Ec 2:2).
by the sadness … better—(Ps 126:5, 6; 2Co 4:17; Heb 12:10, 11). Maurer translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (Ec 11:9); but the parallel clause supports English Version.
5. (Ps 141:4, 5). Godly reproof offends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul.
6. crackling—answers to the loud merriment of fools. It is the very fire consuming them which produces the seeming merry noise (Joe 2:5). Their light soon goes out in the black darkness. There is a paronomasia in the Hebrew, Sirim ("thorns"), Sir ("pot"). The wicked are often compared to "thorns" (2Sa 23:6; Na 1:10). Dried cow-dung was the common fuel in Palestine; its slowness in burning makes the quickness of a fire of thorns the more graphic, as an image of the sudden end of fools (Ps 118:12).
7. oppression—recurring to the idea (Ec 3:16; 5:8). Its connection with Ec 7:4-6 is, the sight of "oppression" perpetrated by "fools" might tempt the "wise" to call in question God's dispensations, and imitate the folly (equivalent to "madness") described (Ec 7:5,6). Weiss, for "oppression," translates, "distraction," produced by merriment. But Ec 5:8 favors English Version.
a gift—that is, the sight of bribery in "places of judgment" (Ec 3:16) might cause the wise to lose their wisdom (equivalent to "heart"), (Job 12:6; 21:6, 7; 24:1, &c.). This suits the parallelism better than "a heart of gifts"; a benevolent heart, as Weiss.
8. connected with Ec 7:7. Let the "wise" wait for "the end," and the "oppressions" which now (in "the beginning") perplex their faith, will be found by God's working to be overruled to their good. "Tribulation worketh patience" (Ro 5:3), which is infinitely better than "the proud spirit" that prosperity might have generated in them, as it has in fools (Ps 73:2, 3, 12-14, 17-26; Jas 5:11).
9. angry—impatient at adversity befalling thee, as Job was (Ec 5:2; Pr 12:16).
10. Do not call in question God's ways in making thy former days better than thy present, as Job did (Job 29:2-5). The very putting of the question argues that heavenly "wisdom" (Margin) is not as much as it ought made the chief good with thee.
11. Rather, "Wisdom, as compared with an inheritance, is good," that is, is as good as an inheritance; "yea, better (literally, and a profit) to them that see the sun" (that is, the living, Ec 11:7; Job 3:16; Ps 49:19).
12. Literally, (To be) in (that is, under) the shadow (Isa 30:2) of wisdom (is the same as to be) in (under) the shadow of money; wisdom no less shields one from the ills of life than money does.
is, that—rather, "the excellency of the knowledge of wisdom giveth life," that is, life in the highest sense, here and hereafter (Pr 3:18; Joh 17:3; 2Pe 1:3). Wisdom (religion) cannot be lost as money can. It shields one in adversity, as well as prosperity; money, only in prosperity. The question in Ec 7:10 implies a want of it.
13. Consider as to God's work, that it is impossible to alter His dispensations; for who can, &c.
straight … crooked—Man cannot amend what God wills to be "wanting" and "adverse" (Ec 1:15; Job 12:14).
14. consider—resumed from Ec 7:13. "Consider," that is, regard it as "the work of God"; for "God has made (Hebrew, for 'set') this (adversity) also as well as the other (prosperity)." "Adversity" is one of the things which "God has made crooked," and which man cannot "make straight." He ought therefore to be "patient" (Ec 7:8).
after him—equivalent to "that man may not find anything (to blame) after God" (that is, after "considering God's work," Ec 7:13). Vulgate and Syriac, "against Him" (compare Ec 7:10; Ro 3:4).
15. An objection entertained by Solomon
in the days of his vanity—his apostasy (Ec 8:14; Job 21:7).
just … perisheth—(1Ki 21:13). Temporal not eternal death (Joh 10:28). But see on Ec 7:16; "just" is probably a self-justiciary.
wicked … prolongeth—See the antidote to the abuse of this statement in Ec 8:12.
16. Holden makes Ec 7:16 the scoffing inference of the objector, and Ec 7:17 the answer of Solomon, now repentant. So (1Co 15:32) the skeptic's objection; (1Co 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 (Ec 7:18; 5:3, 7; Mt 6:1-7; 9:14; 23:23, 24; Ro 10:3; 1Ti 4:3).
over wise—(Job 11:12; Ro 12:3, 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" (Ec 7:15); "righteous over much," to "a just man." Therefore in Ec 7:15 it is self-justiciary, not a truly righteous man, that is meant.
17. over much wicked—so worded, to answer to "righteous over much." For if not taken thus, it would seem to imply that we may be wicked a little. "Wicked" refers to "wicked man" (Ec 7:15); "die before thy time," to "prolongeth his life," antithetically. There may be a wicked man spared to "live long," owing to his avoiding gross excesses (Ec 7:15). Solomon says, therefore, Be not so foolish (answering antithetically to "over wise," Ec 7:16), as to run to such excess of riot, that God will be provoked to cut off prematurely thy day of grace (Ro 2:5). The precept is addressed to a sinner. Beware of aggravating thy sin, so as to make thy case desperate. It refers to the days of Solomon's "vanity" (apostasy, Ec 7:15), when only such a precept would be applicable. By litotes it includes, "Be not wicked at all."
18. this … this—the two opposite excesses (Ec 7:16, 17), fanatical, self-wise righteousness, and presumptuous, foolhardy wickedness.
he that feareth God shall come forth of them all—shall escape all such extremes (Pr 3:7).
19. Hebrew, "The wisdom," that is, the true wisdom, religion (2Ti 3:15).
than ten mighty—that is, able and valiant generals (Ec 7:12; 9:13-18; Pr 21:22; 24:5). These "watchmen wake in vain, except the Lord keep the city" (Ps 127:1).
20. Referring to Ec 7:16. Be not "self-righteous," seek not to make thyself "just" before God by a superabundance of self-imposed performances; "for true 'wisdom,' or 'righteousness,' shows that there is not a just man," &c.
21. As therefore thou being far from perfectly "just" thyself, hast much to be forgiven by God, do not take too strict account, as the self-righteous do (Ec 7:16; Lu 18:9, 11), and thereby shorten their lives (Ec 7:15, 16), of words spoken against thee by others, for example, thy servant: Thou art their "fellow servant" before God (Mt 18:32-35).
22. (1Ki 2:44).
23. All this—resuming the "all" in Ec 7:15; Ec 7:15-22 is therefore the fruit of his dearly bought experience in the days of his "vanity."
I will be wise—I tried to "be wise," independently of God. But true wisdom was then "far from him," in spite of his human wisdom, which he retained by God's gift. So "over wise" (Ec 7:16).
24. That … far off … deep—True wisdom is so when sought independently of "fear of God" (Ec 7:18; De 30:12, 13; Job 11:7, 8; 28:12-20, 28; Ps 64:6; Ro 10:6, 7).
25. Literally, "I turned myself and mine heart to." A phrase peculiar to Ecclesiastes, and appropriate to the penitent turning back to commune with his heart on his past life.
wickedness of folly—He is now a step further on the path of penitence than in Ec 1:17; 2:12, where "folly" is put without "wickedness" prefixed.
reason—rather, "the right estimation" of things. Holden translates also "foolishness (that is, sinful folly, answering to 'wickedness' in the parallel) of madness" (that is, of man's mad pursuits).
26. "I find" that, of all my sinful follies, none has been so ruinous a snare in seducing me from God as idolatrous women (1Ki 11:3, 4; Pr 5:3, 4; 22:14). As "God's favor is better than life," she who seduces from God is "more bitter than death."
whoso pleaseth God—as Joseph (Ge 39:2, 3, 9). It is God's grace alone that keeps any from falling.
27. this—namely, what follows in Ec 7:28.
counting one by one—by comparing one thing with another [Holden and Maurer].
account—a right estimate. But Ec 7:28 more favors Gesenius. "Considering women one by one."
28. Rather, referring to his past experience, "Which my soul sought further, but I found not."
one man—that is, worthy of the name, "man," "upright"; not more than one in a thousand of my courtiers (Job 33:23; Ps 12:1). Jesus Christ alone of men fully realizes the perfect ideal of "man." "Chiefest among ten thousand" (So 5:10). No perfect "woman" has ever existed, not even the Virgin Mary. Solomon, in the word "thousand," alludes to his three hundred wives and seven hundred concubines. Among these it was not likely that he should find the fidelity which one true wife pays to one husband. Connected with Ec 7:26, not an unqualified condemnation of the sex, as Pr 12:4; 31:10, &c., prove.
29. The "only" way of accounting for the scarcity of even comparatively upright men and women is that, whereas God made man upright, they (men) have, &c. The only account to be "found" of the origin of evil, the great mystery of theology, is that given in Holy Writ (Ge 2:1-3:24). Among man's "inventions" was the one especially referred to in Ec 7:26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman (Mt 19:4, 5, 6). "Man" is singular, namely, Adam; "they," plural, Adam, Eve, and their posterity.