A Brief Exposition of the Book of Ecclesiastes, Commentary on Ecclesiastes · Verse 8 – Verse 11
Eccleſ. 7. v. 17.
17. Be not overmuch wicked, neither be thou fooliſh; why ſhouldeſt thou die before thy time?
BE not wicked overmuch] though the word is, foreign as before (foreign not be not overmuch wicked, but do not wickedly overmuch) but yet if we take it as is tranſlated, the ſenſe is the ſame.
To be wicked overmuch, implyeth two things: 1. Aggravation of ſin beyond the word. 2. Multiplication of it. Firſt, to make a mans ſelfe more wicked then the word maketh him: So exceſſively wicked, as thereupon to ſhut out a mans ſelfe from all hope of mercy, or otherwiſe worſe then he is. This exceſſe a man that is convinced of the emptineſſe of his righteouſneſſe which he prized overmuch before, is apt to ſink into, even to deſpaire. Cain, who before thought himſelf as righteous as his brother, and his ſacrifice as acceptable as his, being convinced by God of his wickedneſſe ſunck into deſpaire of mercy, Gen: 4.13. Hence alſo ſome think they have ſinned againſt the Holy Ghoſt. Others that they have quenched the Spirit, when as rather the Spirit hath enlightened and awaked them. But this ſenſe doth not fully anſwer the oppoſition in verſe 14. though it anſwer well enough to verſe 16.
Secondly the phraſe may well be tranſlated, Do not evil much, that is, Do not multiply tranſgreſſion, as Amos 4.4. The word is uſed in this ſenſe. Sin is multiplied either 1. By continuance in it, Rom. 6.1. 2. By growth unto full meaſure of iniquity, Math. 23.32. [A curſe]
Doctr. Exceſſive aggravation of ſin, and all continuance and growth in ſin, is accompanied with folly, and followed with untimely death. Sin is exceſſively Aggravated when it is made, Firſt, greater then can be forgiven, as Gen. 4.13. See the Original. So when we judge we have ſinned againſt the Holy Ghoſt, when we have onelyonly loſt the comfort of the ſpirit. Secondly, Greater then will be forgiven, in regard either of our preſent hardneſſe of heart, which we deſpaire of ſoftning, or in regard of our perſon, which we judge to be reprobate. Thirdly, A ſin of an higher kinde then it is, as that to be a ſin of preſumption, when it is but a ſin of infirmity, though againſt light. Fourthly, our ſin, and ſpringing up in us, which is but caſt into us by Satan; as thoughts of blaſphemy darted into us, which our hearts tremble at and abhor. The weeds that are caſt in over the pale, into a mans garden, are not the weeds of the garden, till the ſoyle give rooting to them, that is, conſent. This is folly, as not judging of our ſelves or our ſins according to the word, which is the rule of wiſdom, Eſay 8.20. 2 Tim. 3.17. But according, 1. To our preſent ſenſe, which in ſpirituall matters is blind and fooliſh, and very changeable. 2. To the ſugggeſtion of our enemy. This bringeth to untimely death, ſometime by violent ſelf-murder, Matth. 27.4, 5.
Queſt. But how can a man die before his time?
Anſw. Not before the time which God hath appointed, Job 14.5. yet before the time, firſt, of the courſe of Nature. Secondly, of our expectation of it. Thirdly, of our preparation for it. Continuance and growth in ſin is, Firſt, fooliſh, Prov. 14.16. & 13.9. As utterly againſt the Word, Rom. 6.1. And as flattering us with empty hopes of Impunity, Deut. 29, 19. and of repentance hereafter. Secondly, Deſtructive and deadly before the time, Pſal. 68.21. & 55.23. 1. Every ſin which we commit ſetting us a ſtep further off from ſalvation, Pſal. 119, 155. Rom. 13.11, [a part] 2. as kindling a greater fire of Gods wrath, and adding more Fewel to the fire, Deut. 29.19.20. Amos 2.13, 3. As hardning the heart more and more unto impenitency, Heb. 3.13. Rom. 2.15. 4. As filling a veſſel of diſhonour the ſooner full to the brim, Gen. 15.16.
Queſt. But how is this continuance and growth in ſinne ſaid to be overmuch?
Anſw. Becauſe the former courſe of our wickedneſſe may ſuffice us, 1 Pet. 4.3.
Ʋſe 1. To dehort from aggravation of ſin, in any exceſſive meaſure above the word: though according to the word it be moſt wholſome, Pſal. 40, 12. Ezra 9.6.
Ʋſe 2. To dehort from continuance and growth in ſin, Dan. 4.27. 1 Pet. 4.3. Continuance implyeth, Firſt, Repetition of the act, after we know it to be ſin; Prov. 19.19. not ſo Judah, Gen. 38.26. Secondly, Impenitency after it, onelyonly forbearance of the act: which may be feared in Judah, Gen. 38, 26. till after Joſeph had humbled (as an inſtrument in Gods hand) him and his brethren. Thirdly, Toleration of the root of it, without mortification of it. Thus Jonah repenting of his foreſaking his call, but not mortifying the pride of his heart (which was the root of it) brake forth againe, Jonah 4.9. Growth in ſinne as when Firſt, More reſolute, Jer. 44.16, 17. Secondly, More skilful at it, Jer. 4.22. wiſe to doe evil. Thirdly, more bold, Iſai. 3.9. Fourthly, More outragious, proceeding from evill to worſe, to higher degrees of wickedneſſe, 2 Tim. 3.13. Iſai. 1.5.
Eccleſ. 7. v. 18.
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.
THe two former Admonitions in the verſes next aforegoing Solomon amplifieth, Firſt, By a motive to the taking hold of them, taken from the goodneſſe thereof. Secondly, By the meanes whereby we may performe what is required, and eſchew the evils dehorted from: and that meanes is the feare of God. Thirdly, By an argument from the ſtrength and ſupportance, which this wiſdome bringeth to a wiſe man, above great friends, verſe 19.
Doctr. 1. It is a good thing to take hold of ſuch admonitions as may keep us from exceſſe either of righteouſneſſe or wickedneſſe, or from overmuch either righteouſneſſe or wickedneſſe. To take hold, which is done, Firſt, By Faith, both 1. In the word, elſe it profitteth not, Heb. 4.2. 2. In the Lord, to help us by his ſtrength, both of power, wiſdome, and grace, Iſai. 27.5. Secondly, By hearty affection, as a pretious treaſure, Pſal. 119.11. Thirdly, By caution and circumſpection. Here to take heed, is to take hold, Acts 16.14. Heb. 2.1. wanting in Jehu, 2 Kings 10 31. Fourthly, By practiſe, ſo the word is taken, Prov. 2.19. It is good not to be over-righteous, Firſt, To prevent the evill of deſolation threatned, verſe 16. Deſolation ſignifyeth, 1. Solitude left to a ſolitary condition, 2. Confuſion, (as Dan. 4.19.) Aſtoniſhment. 3. Deſtruction. Overmuch righteouſneſſe bringeth, 1. Deſertion from God, Luke 1.53, & 18, 9, 14. we firſt deſerting him, Rom. 10.3. Deſertion from men, Job 32.1. 2. Confuſion through diſappointment of a mans end and hopes, Rom. 9.30, 31, 32. 3. Deſtruction: For what ſhall ſatisfie for former ſins and for defects of this righteouſneſſe. Secondly, To obtaine the contrary ſolace. 1. Of peace with God, Rom. 5.1. Iſai. 32.19. 2. Of eſtabliſhment and encouragement in ill houres, Iſai. 28.16. with 1 Pet. 2.6. 3. Of Salvation, Prov. 12.18. It is good not to be overwicked; Firſt, To prevent the evils of deſpaire and of untimely death. As alſo to prevent the evils of continuance and growth in ſinne, mentioned in verſe 17. page 144. Secondly, To obtaine the good 1. Of hope of poſſibility of help, It taketh hold of Gods ſtrength, Iſai. 27.5. Mark 1.40. and ſtirreth up to the uſe of meanes, Ezra 10.2, 3, 4. 2. Of ſincere reformation or breaking off the courſe of ſinne, Firſt, Prolonging of tranquility, Dan. 4.27. Secondly, Finding of mercy, Prov. 28.13.
Ʋſe 1. To whet upon us both theſe admonitions, to beware both of overmuch righteouſneſſe, and of overmuch wickedneſſe in all the former particulars.
Ʋſe 2. To exhort us to grow up and walke on in the feare of God; which might have been handled, as a diſtinct doctrine being expreſly mentioned in the Text. The feare of God is a good preſervation againſt exceſſe both of righteouſneſſe and wickedneſſe. Againſt exceſſe of righteouſneſſe, Deut. 5.27, with 29. Againſt exceſſe of wickedneſſe, Prov. 16.6. & 14, 16, & 28, 14, Jer. 32.40.
Reaſon 1. It emptieth a man of ſelfe confidence, Phil. 2.12, 13.
Reaſon 2. It keepeth the heart ſoft, Prov, 28.14.
Reaſon 3. To exhort us how to carry our ſelves toward wholeſome admonitions, to wit, as here Solomon warneth, to take hold of them in all the four particulars ſpecified in opening the meaning of the Text, Prov. 4.13.
Eccleſ. 7. v. 19.
19. Wiſdome ſtrengtheneth the wiſe, more then ten mighty men which are in the City.
THeſe words give another reaſon, why we ſhould beware of the folly of ſin, and of the overmuch wiſdome of exceſſive righteouſneſſe, taken from the ſafeguard or ſtrong protection and deliverance which this wiſdome will procure to a wiſe man, and that amplified à Minori from the leſſe ſupportance and deliverance, which many great friends in Court or City might afford him.
Doct. 1. The wiſdome of an innocent and truly righteous life, will yeild a man greater ſupportance and ſafer deliverance then many great friends in Court or City, Prov. 24.5. Job. 22.23, 30. For the original Text ſpeaketh of this wiſdome, that is, this wiſdome whereby a man avoydeth both the folly of continuance in ſin, verſe 17. and the overmuch wiſdome of exceſſive righteouſneſſe, verſe 16. (In both which men undoe or deſtroy themſelves) this wiſdome will ſtrengthen a man more, to wit, By ſupportance, and By deliverance, then ten (that is many) foreign Princely Lords, and friends in the City, meaning the Court which reſided in the City, and whereto they reſorted. Ten] often put for many, Numb. 14.22. Job 19.3.
Reaſon 1. From the preſence and protection of God with ſuch whoſe wayes are pure and upright before him, 2 Chron. 16.9. Pſal. 18.20, 21, 23, 24. God is Firſt, The light of our countenance, Pſal. 42.11, 43, 5. Secondly, The ſtaffe of our maintenance, Pſal. 16.5. Thirdly, The horne of our deliverance, Pſal. 18.2.
Reaſon 2. From the protection and Miniſtery of Angels, who are greater then the greateſt men, Pſal. 34.7, & 91, 11, 12. 2 Kings 6.15, to 20.
Reaſon 3. From the favour, which wayes of true righteouſneſſe finde even of ſtrangers, 1 Pet. 3.13. Job 5.19, to 23. even of enemies, Prov. 16.7.
Reaſon 4. From the failing of all great friends, when Gods hand is heavy upon him: as alſo in death when righteouſneſſe faileth not, Prov. 11.4. Pſal, 146.3, 4, & 88, 18. Job. 6.15, to 21, & 9, 13.
Ʋſe 1. To remove the ſtumbling blocke out of the way, which hindreth many from breaking off their ſinful courſes, to wit, from the loſſe of their great friends; Nay the wayes of true righteouſneſſe procure great friends, by Gods overruling hand, Prov. 22.11. 2 Kings 10.15, 16. Jehu was but an Hypocrite, yet would countenance a good man, and take countenance from him; even wicked Princes by perſwaſion have befriended the Church.
Ʋſe 2. To exhort ſuch private Chriſtians, and the whole ſtate of the Countrey, to walke and grow up in this wiſdome, it may be our ſtrength when all elſe may faile us in City and Country, Pſal. 27.10, 11.
Eccleſ. 7. v. 20.
20. For there is not a juſt man upon Earth, that doth good and ſinneth not.
SOlomon having commended this wiſdome (as ſtrengthening the wiſe above many great friends in Court or City) where by a man neither maketh himſelf over-righteous, nor over-wicked, in this verſe he giveth a reaſon of it, taken from the infirmity of the moſt righteous man upon Earth. As who ſhould ſay, doe not make your ſelfe over-righteous, ſo righteous as no fault to be found in you (as Ephraim did, Hoſ. 12.8.) For there is not a juſt man upon Earth, that doth good and ſinneth not,
Doct. 1. Perfection of righteouſneſſe, ſo as to doe good, without ſin, is not to be found in any man, no not in the beſt man upon the Earth, 1 Kings 8.46. Pſal. 130.3, & 143, 2. Job. 9.3. and verſe 30.31. Clothes defile, As teſtifying our ſinful nakedneſſe which was the cauſe of it, Gen. 3.7. The meaning of the doctrine is, Firſt, That in many things (and in ſome things more then other) all men even the beſt men doe ſin, Jam. 3.2. either omitting good, or committing evil. Noah, Abraham, Lot, Moſes, David, Peter. Secondly, That in all things in our beſt actions, we ſinne ſomething. Neh. 13.22. Exod. 28.38. Pſal. 80.4. Rev. 8.3.4.]
Reaſon 1. From Gods wiſe and juſt deſertion of every one of his ſervants, ſometimes or other for a ſeaſon. Either To know what is in our hearts, 2 Chro. 32 31. or to chaſten, Firſt, Our carnal ſelfe confidence, Matth. 26, 33, 35. and ſo to chaſten our neglect of ſtirring up our ſelves to lay hold of God, Iſai. 64.6.7. Secondly, Our uncircumſpect and unjuſt walking, neglect of pondering the paths of our feet, Pſal. 119.9. Prov. 4.26.
Reaſon 2. From the contrary luſting between the fleſh and ſpirit, Gal. 5.17. hence floweth an impoſſibility of doing any one duty perfectly. Luſt in him ſinneth, not the perſon. If rebellious or irregular ſubjects of confederate Princes treſpaſſe one upon another, it is not the treſpaſſe of the ſtate, whileſt the Princes condemne it, and puniſh it, now the judgement and will, are the foreign in a man, the carnal part are but as rebellious ſubjects.
Ʋſe 1. To refute, 1. Perfection of works held by Papiſts Cathariſts of old, and herewith poſſibility of keeping the law. 2 Juſtification by works, Pſal. 143.2. Rom. 3.23, 24. 3 Merit of Works. 4 Supererogation. 5 The immaculate perfection of the Virgin Mary, foreign in the Text comprehendeth women as well as men, Gen. 1.26.27.
Ʋſe 2. To convince carnal wicked men of their abundance of ſin, ſeeing the moſt godly and juſt fall, Job 15.16.
Ʋſe 3. To ſhew us where our happineſſe lyeth, to wit, not in our own innocency, but in the covering of our ſins, Pſal. 32.1, 2. And therefore we to ſeek for all our righteouſneſſe in Chriſt, Phil. 3.7, 8, 9. Rom. 3.23, 24.
Ʋſe 4. To mortifie pride of our beſt duties.
Ʋſe 5. To teach us to beare evils at Gods hand patiently, Micah. 7.9.
Ʋſe 6. Not to be maſterly cenſorious of the failings of our brethren, Jam. 3.1, 2. John 8.7.
Ʋſe 7. To comfort the godly righteous againſt the feare and griefe of death, in our ſelves, or our Chriſtian friends. In death the ſpirits of juſt men are made perfect, Heb. 12.23. elſe death were not the laſt enemy, if ſin remained after it, contrary to 1 Cor. 15.26.