Ecclesiastes 7:16
Verse
Context
The Limits of Human Wisdom
15In my futile life I have seen both of these: A righteous man perishing in his righteousness, and a wicked man living long in his wickedness.16Do not be overly righteous, and do not make yourself too wise. Why should you destroy yourself?17Do not be excessively wicked, and do not be a fool. Why should you die before your time?
Sermons
John Newton
George WhitefieldGeorge WhitefieldSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.
Ecclesiastes 7:16
The Limits of Human Wisdom
15In my futile life I have seen both of these: A righteous man perishing in his righteousness, and a wicked man living long in his wickedness.16Do not be overly righteous, and do not make yourself too wise. Why should you destroy yourself?17Do not be excessively wicked, and do not be a fool. Why should you die before your time?
- Scripture
- Sermons
- Commentary
Long Sermons--Loud Sermons--Itinerating
By John Newton0PRO 16:9PRO 25:17ECC 7:161CO 6:121PE 5:2John Newton expresses concern to the preacher about the length and intensity of his sermons, cautioning against excessive exertion that may harm his health and effectiveness. He advises moderation in preaching, emphasizing the importance of being heard without straining the voice excessively. Newton also discourages overly long sermons, suggesting that shorter, frequent messages may be more beneficial for the congregation's attention and spiritual growth. Additionally, he warns against the temptation of itinerant preaching, urging the preacher to carefully discern God's will and remain faithful in his current ministry.
The Folly and Danger of Not Being Righteous Enough. (Eccles. 7:16)
By George Whitefield0ECC 7:16MAT 5:10JHN 3:31CO 1:30EPH 2:8PHP 3:8JAS 4:41PE 5:81JN 2:15REV 3:20George Whitefield preaches on the dangers of being overly righteous and wise in the eyes of the world, highlighting the temptations faced by those who turn to God and the opposition they may encounter, even from their own families. He emphasizes the need for true godliness and the challenges faced by young converts in a world that promotes a superficial Christianity. Whitefield urges believers to seek the sanctifying graces of the Holy Spirit in their hearts, emphasizing the importance of genuine faith and spiritual renewal. He warns against the dangers of conforming to worldly pleasures and distractions, advocating for a life dedicated to glorifying God and abstaining from sinful indulgences.
Why Shouldest Thou Destroy Thyself?
By George Whitefield0ECC 7:16MAT 5:48ROM 8:13PHP 3:20COL 3:2George Whitefield preaches about the dangers of being led astray by false teachings and the importance of pursuing true Christian piety. He warns against the extremes of irreligion and fanaticism, emphasizing the need to stand firm in the faith and avoid being swayed by worldly influences. Whitefield highlights the necessity of striving for perfect righteousness in Christ, despite the opposition and ridicule one may face. He urges believers to reject worldly maxims and embrace a life of self-denial and pursuit of Christian perfection, even in the face of criticism and persecution.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
7:16 However hard we work, we could always do more, and we can destroy ourselves in the process.