A Brief Exposition of the Book of Ecclesiastes, Commentary on Ecclesiastes · Verses 42
Eccleſ. 7.16, 17, 18.
16. Be not righteous overmuch, neither make thy ſelfe overwiſe: why ſhouldeſt thou deſtroy thy ſelfe?
17. Be not overmuch 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.
IN the former verſe Solomon delivered his third obſervation, touching the eſtate of the preſent times, to wit, what notable things he had obſerved in his own time. Firſt, that he hath obſerved in the dayes of his vanity, a juſt man periſhing in his righteouſneſſe: and a wicked man holding out long in his wickedneſſe. A Second, ſee verſe 19. A Third, ſee verſe 20. A Fourth, ſee verſe 21.22. A Fifth, ſee verſe 23.24. A Sixth, ſee verſe 25.26. But from that firſt obſervation, Solomon inferreth a double Corollary, Firſt, Againſt exceſſive righteouſneſſe, which he diſſwadeth from; 1. By the diſeaſe accompanying it, which is overmuch wiſdome: 2. By the danger following it: Why wilt thou deſtroy thy ſelfe? Secondly, Againſt continuance and growth in wickedneſſe, which he diwadeth from, Firſt, By the diſeaſe accompanying it, Folly, be not fooliſh: Secondly, By the danger following it, untimely Death, verſe 17. and urgeth the acceptance of both theſe Counſels by two motives, 1. By the goodneſſe of both. 2. By the help of God to eſchew both the contrary evils, verſe 18. Be not righteous overmuch; Firſt, Some take this and the next verſe to be ſpoken by Solomon in the perſon of an Epicure or carnal Politician: Seeing righteous men doe ſometime periſh in their righteouſneſſe, when wicked men prolong their dayes in wickedneſſe; It is a good courſe not to be overjuſt. And yet leaſt that ſhould ſeeme too groſſe and offenſive, It is a good courſe alſo not to be overwicked, but to keep a meane between both. But if Solomon ſpeake in the perſon of the wicked, he would not ſecond it with his own approbation of the goodneſſe of both courſes, verſe 18. Beſides Solomon would not leave ſuch corrupt counſel without ſome aſperſion of folly or vanity upon it, as he doth in the like caſe, Eccleſ. 4.5, 6. Verſe 5. ſheweth verſe 6. to be ſpoken in the perſon of the ſloathful man.
Secondly, Others thinke by juſt overmuch, he meaneth rigorouſly juſt, who will remit no puniſhments, nor debts, nor rights, but exact Juſtice to extremity. And indeed had David puniſhed Joab for his murder of Abner and Amaſa, he had deſtroyed himſelfe, 2 Sam. 3.39. But that overmuch righteouſneſſe is oppoſed to clemency or moderation; whereas this here is oppoſed to wickedneſſe.
Thirdly, Others therefore underſtand the righteouſneſſe here ſpoken of to be Ʋniverſalis juſtitia, univerſal righteouſneſſe, oppoſite to all wickedneſſe. But neither can that be the meaning of the word here. For, 1. No man can exceed in that righteouſneſſe, he cannot be overmuch righteous in that ſenſe, no, though he were as righteous as Angels, as Chriſt Jeſus, yea, infinitely righteous as God is, Pſal. 16.3. to the excellent. 2. Neither can a man in Scripture phraſe be ſaid to periſh in that righteouſneſſe, though he ſhould dye for it. Stephen dying for his righteouſneſſe, or any other Martyre, is never ſaid to periſh in his righteouſneſſe, but to glorifie God, Joh. 21.18, 19, yea and to honour and preferre himſelfe, 2 Tim. 2.12. 2 Cor. 4, 17. But in Scripture phraſe a man is ſaid to periſh in his iniquity, Joſh. 22.20.
Fourthly, It remaineth therfore that by overmuch righteouſneſs, is meant, righteouſneſs over & above the rule of the word; as by overmuch wiſdom (coupled herewith) is meant, wiſdom above that which is written, 1 Cor. 4.6. Of this overmuch righteouſneſs there be three ſorts: 1. That which is called Legal righteouſneſs; ſo called, not becauſe it is anſwerable to the Law, but becauſe judiciaries take it ſo, as Paul ſometimes did, and other Jewes, and Papiſts, Phil. 3.6.
Queſt. 1. But how can this be overmuch, which is over little?
Anſw. As wiſdom is called overmuch, which yet falleth ſhort of true wiſdom.
Queſt. 2. Wherein ſtandeth the overmuchneſs of this righteouſneſs?
Anſw. 1. In mans overmuch eſteem of it, and overmuch confidence of his own eſtate by it; He taketh it to be true righteouſneſſe, whereas it is neither true Juſtification, Phil. 3.7, 8. Nor Sanctification, or inherent righteouſneſs, Matth. 5.20. 2 In a mans overmuch confidence of his ability by the ſtrength of it; The Iſraelites by it undertook and vowed univerſall obedience; which without a better heart they could not perform, Deut. 5.27, 29. As firſt, when we preſume to walk in the ſtrength of it, and not by ſaith in Chriſt, Matth. 26.33, 35. Secondly, when we diſcern no defect in our beſt duties, Neh. 13.22. Thirdly, when we think we have earned any reward at Gods hand by it, Luke 17.10.
2. Righteouſneſs of works of Supererogation, Micah 6.6, 7. works above what the law required; in which alſo a man may periſh.
3. Righteouſneſſe of works of good intention, as that of Ʋzzah, intending to ſave the Ark by touching it againſt the Law, 2 Sam. 6.6. with Numb. 4.15. In which he died, 2 Sam. 6.7. So Sauls ſacrifice out of a good intention, but againſt a Commandement, loſt his Kingdom, 1 Sam. 13.12, 13, 14. See alſo, 1 Sam. 15.21, 22, 23.
4. Righteouſneſſe inherent, prized above the word; Righteouſneſs of a cauſe over eagerly maintained; as in Jobs caſe, juſtifying himſelfe rather then God, which was overmuch righteouſneſſe. Yet this fourth may be rather handled as a conſectary in the verſe; for no man periſheth in this righteouſneſs, though he may fall foully.
Doct. Exceſſe of righteouſneſs, or to be righteous overmuch, is accompanied with an overweening conceit of a mans own wiſdom; and followed with cauſleſſe deſtruction of a mans ſelfe, verſ. 16.
Solomon joyning this warning, Neither make thy ſelfe overwiſe, to the former, Be not righteous overmuch, implieth, that an overweening conceit of our own wiſdome, doth accompany overmuch righteouſneſs. And adding this Reaſon [for why wilt thou deſtroy thy ſelfe?] He implyeth, that theſe wil procure deſtruction, and that without cauſe. And therefore he asketh why?
Reaſon 1. Why it is accompanied with overmuch wiſdome; becauſe it maketh us wiſe without the word, and above the word, which ought not to be, 1 Cor. 4, 6. The word is the rule of wiſdom, Eſay 8.20.
Reaſon 2. Why it is followed with certain danger of deſtruction; becauſe, Firſt, it is ever joyned with pride, which is a forerunner of deſtruction, Prov. 16.18. Secondly, it reflecteth imperfection and inſufficiency upon Gods wiſdome and word. For it is leſſe diſhonour to God, that a man doe a ſinne againſt the word, then a good duty above the word. The one argueth frailty and imperfection in us; the other in God. Thirdly, it ſubmitteth not it ſelfe to the righteouſneſs of Chriſt, but men in it goe about to ſet up a Saviour without Chriſt, and againſt him, Rom. 9.31, 32. with 11.7. Chriſt is indeed our Wiſdom, 1 Cor. 1.24. and Righteouſneſs, 1 Cor. 1.30. Jer. 23.6.
Ʋſe 1. To prevent and refute the miſ-applying of this Text to the reproach and diſcouragement of growth and forwardneſs in grace and Chriſtian duties. Even the Heathen Philoſopher Ariſtotle could ſay, Though vertue conſiſteth in a mediocrity between two extreams, yet not in a mediocrity of degrees of goodneſſe, but in a hyperbole or exceſſe. Politic. l. 7. c. 1. Yea, it reproveth the deſpiſing of legall duties; for though they be not righteouſneſſe, yet they are gifts of the Spirit, reſtraining from ſinne, conſtraining to duty, and a greater gift from God then riches or honour. Braſſe is good, onelyonly it is counterfeit, when it is put off for gold.
Ʋſe 2. To diſſwade and direct from all this exceſſe of righteouſneſſe here forbidden; not from the duties, but from taking them for our righteouſneſſe; when we have lived long in them, they are either our righteouſneſs imputed or inherent.
Queſt. What would you have us to doe more?
Anſw. 1. Know, why Chriſt is Good, as Matth. 19.17. feel your, Firſt, Want of him and faith in him, John 16.7, 8.2. Worth of him, Cant. 4.10. Secondly, Liſten duly to the word for ſome promiſe, doctrine, or example of grace, in which Chriſt is wont to convey his ſpirit to loſt ſouls to beget Faith. 1. Either perſwading us of grace from God to our ſouls in him, Pſal. 119.43. 2. Or at leaſt ſetting up him in our hearts as our ſoveraigne good, Pſal. 73.25, 36. Thirdly, If you feel him not applying promiſes to you, nor himſelfe in any word of grace with power, pray over the promiſes, and meditate on them; they wil ſo give faith. Obſerve if this doe not utterly pull down all our high thoughts of former worth in our ſelves, Prov. 30.2. and do not make us ſenſible of our own diſability to any duty, 2 Cor. 3.15. If the Lord thus carry us forth, it will take us off from overmuch righteouſneſs, which will leave us deſtitute and deſolate of Chriſt, for our juſtification, and of the ſpirit for our ſanctification. Beware likewiſe of reſting in works of good intention, without or beſide the word.
Sincere righteouſneſſe may be overmuch prized, when we firſt, Preſume to walk in the ſtrength of it, and not of faith, Matth. 26.33, 35. Secondly, when we diſcern no defects in our beſt duties, Neh. 13.22. Thirdly, when we think we have earned any reward at Gods hand by it, Luke 17.10.