Exegetical and Hermeneutical Commentary of Ecclesiastes 7:15
All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.
15. there is a just man that perisheth in his righteousness ] The writer looks back on what he calls “the days of his vanity,” his fleeting and profitless life, and notes, as before in ch. Ecc 2:14; Ecc 2:16, the disorders and anomalies of the world. The righteous are “of all men most miserable;” (1Co 15:19) the ungodly “prosper in the world” and “come in no peril of death, but are lusty and strong,” Psa 73:4 (P. B. version). Here indeed those disorders present themselves in their most aggravated form. It is not only, as in ch. Ecc 3:19, that there is one event to the righteous and the wicked, but that there is an apparent inversion of the right apportionment of good and evil. The thought is the same as that of Psalms 73, and the Debater has not as yet entered, as the Psalmist did, into the sanctuary of God, and so learnt to “understand the end of these men” (Psa 73:17). The same problem in the moral order of the Universe furnishes a theme for the discussions of the Book of Job.
Fuente: The Cambridge Bible for Schools and Colleges
The days of my vanity – This does not imply that those days of vanity were ended (see Ecc 1:12 note).
The meaning may be best explained by a paraphrase. Solomon states how the wise man should regard the crooked Ecc 7:13 work of God when it bears upon him. He says in effect, Do not think that thou couldest alter the two instances (described in Ecc 7:15) of such crooked work so as to make it straight, that thou art more righteous or more wise than He is Who ordained these events. To set up thy judgment in opposition to His would imply an excess of wickedness and folly, deserving the punishment of premature death. But rather it is good for thee to grasp these seeming anomalies; if thou ponder them they will tend to impress on thee that fear of God which is a part of wisdom, and will guide thee safely through all the perplexities of this life (compare Ecc 8:12-13). The suggestion that these verses are intended to advocate a middle course between sin and virtue is at variance with the whole tenor of the book.
Ecc 7:16
Destroy thyself – The Septuagint and Vulgate render it: be amazed. Compare marvel not Ecc 5:8.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. There is a just man that perisheth] This is another objection as if he had said, “l also have had considerable experience; and I have not discovered any marked approbation of the conduct of the righteous, or disapprobation of that of the wicked. On the contrary, I have seen a righteous man perish, while employed in the work of righteousness; and a wicked man prosperous, and even exalted, while living wickedly. The former is indeed a victim to his righteousness, while the life and prosperity of the latter were preserved: hence I conclude, it is not prudent, whatever good there may be in religion, and whatever excellence in wisdom, that men should be overmuch righteous, or over-wise: for why should they by austerity and hard study destroy themselves?” So far the objector.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All things; all sorts of events, both such as have been already mentioned, and such as I am about to declare. In the days my vanity; since I have come into this vain and transitory life.
In his righteousness; either,
1. Notwithstanding his righteousness; whom his righteousness doth not deliver in common calamities, Eze 21:3,4; 33:12. Or,
2. For his righteousness, which exposeth him to the envy, and hatred, and rage of persecutors or wicked men. In is sometimes used for for; but it is not so taken in the next clause, which answers to this, and therefore the former seems to be the truer interpretation. In his wickedness; notwithstanding all his wickedness, whereby he provokes and deserves the justice both of God and men, who yet, for many wise and just reasons, is permitted to live long unpunished and secure.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. An objection entertained bySolomon
in the days of his vanityhisapostasy (Ecc 8:14; Job 21:7).
just . . . perisheth(1Ki 21:13). Temporalnot eternal death (Joh 10:28).But see on Ec 7:16; “just“is probably a self-justiciary.
wicked . . . prolongethSeethe antidote to the abuse of this statement in Ec8:12.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
All [things] have I seen in the days of my vanity,…. Or, “all these things” u. What goes before and follows after, the various changes men are subject unto, both good and bad; these he had made his observations upon, throughout the course of his life, which had been a vain one, as every man’s is, full of evil and trouble; see Ec 6:12; perhaps the wise man may have some respect to the times of his apostasy; and which might, among other things, be brought on by this; observing good men afflicted, and the wicked prosper, which has often been a stumbling to good men;
there is a just [man] that perisheth in his righteousness; not eternally; no truly just man ever perished, who is made so by the righteousness of Christ imputed to him; for though the righteous man is said to be scarcely saved, yet he is certainly saved: it can be true only in this sense of one that is only outwardly righteous, that trusts to his own righteousness, in which he may perish; but this is to be understood temporally and corporeally; one that is really just may perish in his name, in his substance, as well as at death, and that on account of his righteousness; he may lose his good name and character, and his substance, for righteousness’s sake; yea, his life also, as Abel, Naboth, and others; this is the case “sometimes”, as Aben Ezra observes, not always: or a just man, notwithstanding his righteousness, dies, and sometimes lives but a short time; which sense the antithesis seems to require;
and there is a wicked [man] that prolongeth [his life] in his wickedness; is very wicked, and yet, notwithstanding his great wickedness, lives a long time in the world; see Job 21:7.
u “illa omnia”, Junius Tremellius, Piscator, Tigurine version, Gejerus “omnia haec”, Mercerus; “universa haec”, Rambachius.
Fuente: John Gill’s Exposition of the Entire Bible
The first of these counsels warns against extremes, on the side of good as well as on that of evil: “All have I seen in the days of my vanity: there are righteous men who perish by their righteousness, and there are wicked men who continue long by their wickedness. Be not righteous over-much, and show not thyself wise beyond measure: why wilt thou ruin thyself? Be not wicked overmuch, and be no fool: why wilt thou die before thy time is? It is good that thou holdest thyself to the one, and also from the other withdrawest not thine hand: for he that feareth God accomplisheth it all.” One of the most original English interpreters of the Book of Koheleth, T. Tyler (1874), finds in the thoughts of the book – composed, according to his view, about 200 b.c. – and in their expression, references to the post-Aristotelian philosophy, particularly to the Stoic, variously interwoven with orientalism. But here, in Ecc 7:15-18, we perceive, not so much the principle of the Stoical ethics – – as that of the Aristotelian, according to which virtue consists in the art , the art of holding the middle between extremes.
(Note: Cf. Luthardt’s Lectures on the Moral Truths of Christianity, 2nd ed. Edin., T. and T. Clark.)
Also, we do not find here a reference to the contrasts between Pharisaism and Sadduceeism (Zckl.), viz., those already in growth in the time of the author; for if it should be also true, as Tyler conjectures, that the Sadducees had such a predilection for Epicurism, – as, according to Josephus ( Vit. c. 2), “the doctrine of the Pharisees is of kin to that of the Stoics,” – yet and are not apportioned between these two parties, especially since the overstraining of conformity to the law by the Pharisees related not to the moral, but to the ceremonial law. We derive nothing for the right understanding of the passage from referring the wisdom of life here recommended to the tendencies of the time. The author proceeds from observation, over against which the O.T. saints knew not how to place any satisfying theodicee. ( vid., Ecc 6:12) he so designates the long, but for the most part uselessly spent life lying behind him. ‘et-hakol is not “everything possible” (Zckl.), but “all, of all kinds” (Luth.), which is defined by 15 b as of two kinds; for 15 a is the introduction of the following experience relative to the righteous and the unrighteous, and thus to the two classes into which all men are divided. We do not translate: there are the righteous, who by their righteousness, etc. (Umbr., Hitzig, and others); for if the author should thus commence, it would appear as if he wished to give unrighteousness the preference to righteousness, which, however, was far from him. To perish in or by his righteousness, to live long in or by his wickedness ( , scil. , Ecc 8:13, as at Pro 28:2), is = to die in spite of righteousness, to live in spite of wickedness, as e.g., Deu 1:32: “in this thing” = in spite of, etc. Righteousness has the promise of long life as its reward; but if this is the rule, it has yet its exceptions, and the author thence deduces the doctrine that one should not exaggerate righteousness; for if it occurs that a righteous man, in spite of his righteousness, perishes, this happens, at earliest, in the case in which, in the practice of righteousness, he goes beyond the right measure and limit. The relative conceptions and have here, since they are referred to the idea of the right measure, the meaning of nimis. could mean, “to play the wise man;” but that, whether more or less done, is objectionable. It means, as at Exo 1:10, to act wisely (cf. Psa 105:25, , to act cunningly). And , which is elsewhere used of being inwardly torpid, i.e., being astonished, obstupescere, has here the meaning of placing oneself in a benumbed, disordered state, or also, passively, of becoming disconcerted; not of becoming desolate or being deserted (Hitz., Ginsburg, and others), which it could only mean in highly poetic discourse (Isa 54:1). The form is syncop., like , Num 21:27; and the question, with , here and at Ecc 7:17, is of the same kind as Ecc 5:5; Luther, weakening it: “that thou mayest not destroy thyself.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
PROBLEMS CONFRONTED IN LIFE
Verse 15 reveals the apparent inequity, that the righteous may die early, as Naboth, 1Ki 21:13 while the wicked may continue for a season, as Jezebel, 2Ki 9:30-37.
Verses 16-17 advise against misconceptions because of seeming inequities such as observed in verse 15, see explanation, Psa 37:7-9; Psa 73:3-5; Psa 73:17-18. Beware of assumed self-righteousness or superior wisdom which is offensive to God, Vs 16; Rom 12:3; Mat 6:1; Mat 23:1-5. Refrain also from indulgence in wickedness or folly which may lead to an early death, Vs 17; Job 15:20; Job 15:23; Job 15:32; Psa 55:23; Pro 10:27; Act 5:3-5; Act 5:7-10.
Verse 18 emphasizes that the problems described in verses 16-17 are overcome through reverent fear of the Lord, which is the beginning of wisdom and knowledge, Pro 1:7; Pro 9:10.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Ecc. 7:16. Be not righteous over much; neither make thyself overwise] This is not intended to inculcate carelessness in moral conduct, nor as a beatitude upon ignorance. The meaning is, that we are not to serutinise too narrowly the ways of God. We are to avoid that boldness which dares to say what would be just or unjust for Him to do, as though we could manage the world better. We are also to avoid rash speculation, full as it is of danger, tending to the destruction of true spiritual life.
Ecc. 7:17. Be not over much wicked] Though all men are sinful by nature, yet some sin maliciously, and of set purpose. Even the righteous sin through weakness, but they set a watch over the ways of moral conduct. Therefore, beware of crossing the border-line, lest you sin with consciousness of evil.
Ecc. 7:18. That thou shouldest take hold of this; yea also from this withdraw not thine hand] Avoid the two extremes, of a false righteousness on the one hand, and a life of carelessness and sin on the other.
Ecc. 7:19. Ten mighty men which are in the city] Ten heroes, or commanders, at the head of their forces, to whom the defence of the city is entrusted.
MAIN HOMILETICS OF THE PARAGRAPH. Ecc. 7:15-22
THE CAUTIONS OF A RELIGIOUS PHILOSOPHER
I. Against Judging the Moral Worth of Men by their Outward Conditions. (Ecc. 7:15.) There are perplexing appearances in the moral government of Goda seeming confusion of right and wrong, as if the Supreme Ruler was indifferent to human conduct, and had no complacency in goodness.
1. Moral excellence is sometimes associated with misfortune. The just man perishes, notwithstanding his righteousness. He therefore is made to suffer all lesser evils beneath this extreme calamity. How often have the good been betrayed and persecuted, or condemned to obscurity and neglect! Some of the noblest souls on this planet are overwhelmed by adversity, and altogether unknown to the world.
2. That wickedness is sometimes associated with prosperity. The basest of men have occupied the highest places, and have been preserved to old age surrounded by all the appliances of luxury and pride.
3. These moral discrepancies must be viewed in the light of religion. The righteous man will perceive that, even through all these apparent irregularities, the great purpose of God is being accomplished. He will reflect that, after all, these disorders are of little significance to him. Even they are but vanity; they will soon be past, as far as he is concerned. Like his own life here, they are but a vapour, and that even an appearance for a little time. These evils must be endured; but what does it matter, since life is so short? They are but a momentary speck upon the clear glory of eternity. The humble and enlightened soul will consider the bitter root of all these evils.
1. He will look to the past. In the history of human nature, there is an evil somewheresome primal transgression corrupting the origin of the human race. The burden of vanity is laid upon us on account of sin; and even the righteous, in many sorrows and in the painful necessity of dying, must pay the penalty.
2. He will look to the future. There is a higher revelation awaiting man. That which is perfect will come, and there will be a clear justification of all the ways of God. No evil will offend those pure and holy souls who live in His sight.
II. Against a Rash Estimate of the Divine Dealings with Man. (Ecc. 7:16.) This is not a caution against aiming at the highest excellence in goodness or wisdom, for these are the proper objects of a righteous ambition. It is rather a caution against the conduct of those who presume to find fault with the methods of Gods dealings with men, as if they could devise and conduct a more satisfactory scheme. This is the most daring form of human arrogance.
1. It is the result of a proud righteousness. There is a dangerous refinement of rectitude and wisdom which is bold enough to venture a criticism on the moral government of God. Vain man has assumed an over-nice delicacy of moral principle, leading him to indulge the suspicion that he could surpass his Maker in righteous and wise administration. We have here the germ of that Pharisaism which appeared in the days of our Lord. The same error underlies both the earlier and the latter stages of this religious vicethe want of humility. We are warned against the temptation
(1) To re-judge the Divine justice. We may imagine that things would be better in our hands, that there would be a more equitable distribution of good and evil. But our weakness and ignorance sufficiently stamp this as impiety.
(2) To question the Divine wisdom. We may, in our foolish fancy, build imaginary systems in which no imperfection appears, nor any risk or chance of failure. Such pride needs the rebuke, Shall mortal man be more just than God? (Job. 4:17.) Our knowledge is too limited for such a bold exercise as this. We have no basis of facts sufficiently broad, nor any experience of them sufficiently long and intimate, to warrant us in such an adventure. We are but of yesterday, and, as a consequence, we know nothing. Besides, there is our moral disqualification. Such impiety as this tends to ruin; why shouldest thou destroy thyself? Men who meddle with matters too high for them will receive some humiliating check, or suffer moral degradation and injury. But,
2. The dread of this fault must not drive us into the opposite extreme. (Ecc. 7:17.) It is not hereby intended to teach moderation in sinful actions. We have rather a precept which takes into account the sad fact of our sinfulness; and, regarding absolute perfection as unattainable (Ecc. 7:20), counsels us not to cross the border-line which separates the good manstill subject to weakness and infirmityfrom the open sinner.
(1) Such conduct would be destructive. Vice, in considerable measure, brings its own punishment, by shortening human life and making it miserable.
(2) To avoid such extremes is the highest attainable excellence. (Ecc. 7:18.) This is the good we should reach after, the only one possible to us. It is well if we can hit that happy medium which avoids the affectation of righteousness, on the one hand, and carelessness as to our moral conduct, on the other.
(3) Such excellence is only attainable by true piety. He that feareth God shall come forth of them all. He alone shall be saved from false righteousness and reckless immorality. A Divine hand alone can lead us in the safe way between these dangerous extremes.
III. Against Building upon an Impossible Ideal of Humanity. (Ecc. 7:20.) Man might have some ground for boasting, and presuming upon his own wisdom, were he pure, and open to no impeachment of his goodness, or imputation of folly. But even the best are imperfect. Therefore,
1. We need some defence against the Divine Justice. Man has offended the justice of God, and must either receive the full force of the penalty, or provide a sufficient defence against it. We must accept the facts of our condition, painful though they be, and receive protection from the evils we deserve, as a gift of Divine mercy.
2. Heavenly wisdom supplies the needful defence. (Ecc. 7:19.) By wisdom is signified the pious fear and love of God. This is the only sure defence. We cannot avert or mislead Divine justice. However we contrive, we must come face to face with it at last. Man can build fortified cities, and brave heroes may defend them with valour and skill, and maintain a successful resistance against the enemy. But no ingenuity of device, or bravery of resistance, can defend us from the inflictions of Divine Justice, if we are found without that wisdom which is godly and pure.
IV. Against an Over-sensitiveness in regard to the Judgments of Others. (Ecc. 7:21.) Contrive how we may, men will think about us, and form some estimate of our character.
1. We must pay some attention to such judgments. The text refers both to praise and blame. We cannot be purely indifferent to either. Praise is the crown that society places upon the head of the good, the reward of brave and consistent virtue. Blame is often the index, pointing to some fault or defect in us; and a wise man will not neglect such indications. But,
2. Such judgments must not excite in us any undue anxiety.
(1) As to blame. If we are right and pure in motive, aim, and purpose, we can afford to despise adverse judgments. We consider that such are compounded of ignorance, malice, and rage.
(2) As to praise. It is often insincere; at best, fickle and inconstant. A wise man will receive it with moderation of desire and estimate. If we are too anxious to catch every breath of praise, we expose ourselves to the grief of bitter disappointment. A man may hear his own servant cursing him, while he is listening for the much-coveted praise.
3. We should remember our own failings. (Ecc. 7:22.) We ourselves are not faultless. We may have the painful consciousness of some defects of disposition, or of wrong inflicted upon others, which may provoke just censure, or retaliation. We may possibly have come slowly and late to the possession of heavenly wisdom, and in our days of folly, may have inflicted injuries whese effects still remain. We are candidates for a mercy to come, and must, therefore, be merciful to others. The censure we overheard, when we expected a word of praise, may have been uttered in a moment of passion; and though the sharp agony of the sting remains with us, the hasty word may have been soon forgotten by him who uttered it. We must make allowance for the imperfections of our fellow men, and cherish the spirit of moderation and forgiveness. Unless protected by the shadow of a mercy which must cover many faults (even in the best), we have much to fear from the judgment of God. The vision of that awful trial which awaits humanity, and from which there is no escape, should make us more reserved in our censures, and more merciful in our estimation of human conduct. Our sin is at the bottom of all the evils we suffer here, the moral disorders of the world, and of all the trials and vexations which accompany us throughout our probation. Given faultless men, and there would be a faultless world; the very face of nature and of life would be changed. Righteousness would work itself outwardly in a new heaven and a new earth.
SUGGESTIVE COMMENTS ON THE VERSES
Ecc. 7:15. If we estimate the moral worth of men by their surroundings, we should greatly mistake. Dives and Lazarus, in their environment here, presented the contrasted pictures of happiness and ease with want and misery. If with perverted eye, we see in the outcast of earth the outcast of heaven; or in the favourite of fortune the favourite of heaven; how soon is the illusion dispelled when death strips both of all their time-vestments to the bare essence of their souls, and to the simple attributes of character!
How often has it happened that the just man, who has laboured to promote some social regeneration, or to give the world a purer faith, has perished, the victim of intolerance! The thankless world has often rewarded its best teachers with the prison, the cross, and the stake.
He who is unscrupulous may rise to prosperity and undisturbed enjoyment, while the righteous perishes because he will not forego high principle. It is only in the days of our vanity that we can see the apparent failure of the righteous, and the prosperity of the wicked. A far different sight will be presented to us in the stern realities of eternity!
Men who adopt a higher standard of duty than the rest of the world may have to suffer for it. The noble army of martyrs bears witness to this. He who adopts common views and principles may find life easy enough.
Ecc. 7:16. Those rulers are over just who search everything too closely; and the theologians are over-wise who in matters of faith wish to direct everything according to their own reason [Cramer].
The boldest forms of impiety have assumed the garb of righteousness, in which men have dared to snatch from His hand the balance and the rod.
Unless goodness is sufficiently guarded by humility, we are exposed to the danger of intellectual and moral pride.
There must be some fatal fault in any refinement of justice or wisdom which leads a man to entertain a suspicion of God.
The attempt to oppose the justice and wisdom of God by our vain imagination leads to destruction. The words of Job are ended, says the inspired historian. All words spoken against God must sooner or later come to an end. Either grace forgives the folly of the speechas in the case of Jobor God closes the impious mouth with violence.
The impiety here condemned has also an illustration in the government of human affairs, where it is often seen that, Summum jus summa injuria. Luther says, He who would most rigidly regulate and rectify everything, whether in the State or in the household, will have much labour, little or no fruit.
Ecc. 7:17. As you would not be over-righteous, see to it that you be not over-wicked,that is, that you do not contemn and neglect all government committed to you, thus letting everything fall into evil. It may be well to overlook some things, but not to neglect everything [Luther].
As there is a moral and intellectual activity which degenerates into impious speculation, so there is an inertness of conscience and of mind which issues in wickedness and folly.
As there are hazards attending high pretentions to wisdom, so there are risks peculiar to folly. The absolute fool becomes the object of contempt. His life is hardly thought worth an effort, far less a sacrifice, for its preservation. The fool is easily made the tool and the dupe of a party; exposing himself to be the prey of virulent enemies, or of selfish pretended friends. Folly leads a man into innumerable scrapes. It may induce him heedlessly to mix with wicked associates, and may thus occasion his suffering for crimes, in the perpetration of which he had no active hand, and which, fool as he is, he would shrink from committing. And in numberless ways he may come, by his folly, to die before his time [Wardlaw].
Ecc. 7:18. By the fear of God we escape, on the one hand, the danger of Pharisaism, because, firstly, it awakens in the heart a dread of all attempts to deceive God by the trappings of a heartless show of piety, and because further, an energetic knowledge of sin is inseparably bound up with a true fear of God (Isa. 6:5). We escape, also, on the other hand, the danger of a life of sin, because we cannot really fear God without also having a keen dread of offending Him by our sins, and a lively wish to walk in the ways of His commands [Hengstenberg].
The safe way of duty lies between dangerous extremes. Nothing but the fear of God can keep us from wandering to the utmost edge of hazard.
The fear of God springs from faith, and leads to that hope which expects all good from Him. If we believe in the character of God, as revealed in Scripture, we have everything to hope for. Fear is but the attitude of that caution which dreads to lose God, and by so doing, to lose all.
Our true safety lies not in dwelling exclusively upon the moral dangers to which we are exposed, but rather in Setting the Lord always before us. Herein is the only condition of stability for our righteousness.
Ecc. 7:19. It is due to this inherent and immense superiority of intelligence and forethought, over mere numbers of animal energy, that the few in all ages have controlled the manythat a handful of cultivated and civilised men have triumphed over whole nations of barbarians. It is wisdom, in the sense of knowledge and intellectual skill, that has subdued the material world, and made it tributary to the convenience and comfort of mankind. It is not human science, however great its achievements may be, that he intends to celebrate. But more than these mighty men, with all their skill and energies combined, could do for such a city, can wisdom do to strengthen its possessor against the devil, the flesh, and the world [Buchanan].
Our goodness is besieged on all sides. We can only hold out against the enemy by the might of a wisdom and courage which is stronger than that of the world.
The true heroes of our race are spiritual men, who have felt and dared to utter great truths. Other heroes have conquered enemies, yet have themselves been vanquished by deadlier foes! Spiritual men alone have conquered all. The good fight of faith, is the only one that leads to any satisfactory and permanent result.
Ecc. 7:20. There is not even a just mana justified manupon earth, that doeth good and sinneth not; that doeth good so exclusively and so perfectly as to be without sin. The law of sin which is in his members still wars against the higher law of his regenerated mind, and more or less at times prevails. But there is this grand and fundamental distinction between him and the impenitent and unbelieving, that the germ of a new and Divine life has been implanted in his soul [Buchanan].
The highest attainments in goodness come far short of absolute perfection. The best can only say with the Apostle, Not as though I had already attained, either were already perfect (Php. 3:12).
The boast of sinlessness can only arise from deplorable self-ignorance or spiritual pride.
The purest souls feel that they need some defence against the justice of God. Nature and Providence teach no doctrine of forgiveness; they often chastise without warning, and pay no heed to the excuse of ignorance. But spiritual wisdom is gifted with that insight into the character of God which beholds in Him infinite mercy and compassion. This is our only hope.
Ecc. 7:21. The wisest and best run the risk of being misrepresented and misunderstood. They often suffer exquisite pain through the malice and envy of others, and the proneness of mankind to indulge in careless talk. But he who follows conscience has no need to lay this seriously to heart. All the wood, hay, and stubble of human speech will be burnt up.
Consistent goodness will, in the end, triumph over suspicion and unfavourable judgments. The clouds that accompany the sun on his journey, hiding his bright head, often form at his setting a cushion of vermillion and gold on which he sinks down to rest. Enough for us if our evening sky be pure and lovely; we can afford to despise the passing shadows of our course.
Even wise and good men are often unduly fretted and disquieted by the harsh and uncharitable things that may be said of them in this censorious and envious world. They err in giving way to such angry or disappointed feelings. They forget that even the best of men have still many failingsthat there is no perfection among our fallen race; and while this fact should remind them that they themselves are not infallible, and that they may really have given some cause for the accusations of which they complain, it should also teach them not to form unreasonable expectations as to the conduct of others. There is much point as well as truth in the familiar saying that eavesdroppers seldom hear good of themselves. They do not deserve to hear it. It is well that their craving curiosity and morbid vanity should be thus rebuked and humbled [Buchanan].
Extreme sensitiveness is one of the evils of ill-health. A robust strength and integrity of character will preserve us from many annoyances.
Ecc. 7:22. As we can boast of no absolute purity, we cannot take too high ground with humanity.
Those who crowd around the gates of mercy, as suppliants, have little need to recriminate one another.
Your own consciousness will prevent you from thinking it impossible that you should hear any evil of yourself; and it will, at the same time, teach you to make allowance for the passions and hasty speeches of other men [Wardlaw].
Expect injuries, for men are weak, and thou thyself doest such too often [Richter].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2. This lesson is taught even when the opposite appears to be true. Ecc. 7:15-18
a. The wicked are rewarded and the righteous suffer. Ecc. 7:15
TEXT 7:15
15
I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his wickedness.
THOUGHT QUESTIONS 7:15
198.
What two crooked ways are apparent?
199.
What word qualifies lifetime?
PARAPHRASE 7:15
I have seen everything during my short stay on this earth! I have seen death come swiftly to cut off the righteous man in the midst of his righteous activities. I have seen the wicked man live for a long time in spite of his wickedness.
COMMENT 7:15
Can a man interpret the riddle of life which states that the innocent perish while the wicked prosper? He can if he is a wise man. Wisdom offers the advantage of looking beyond the apparent anomalies to the higher purposes of God.
Not only is life transitory and unfulfilling, it is also inconsistent. A wise man will acknowledge the inequities but he will not despair. He will remember that God controls the ultimate outcome.
There is a sense in which man receives an equitable return for his investment in life whether that investment is made in righteousness or in wickedness. (Cf. Pro. 10:28; Pro. 11:21) However, there are exceptions to the rule that Whatever a man sows he shall also reap. At the same time, the exceptions are but temporarythat is it only appears for a short time that the righteous suffer and the wicked prosper (Cf. Ecc. 8:12-13). Solomon does not propose to his readers that they pursue wickedness because it pays or shun righteousness because suffering is often associated with it. He is still speaking to the theme of a good name. He points to the apparent reversal of the rules because this is a facet of life that wise men will eventually face. The next two verses in this chapter amplify his contention.
FACT QUESTIONS 7:15
359.
What riddle of life is stated?
360.
Why will a wise man not despair over the success of the wicked?
361.
Is Solomon suggesting that one pursue wickedness because it pays? Explain.
362.
What goal is Solomon still trying to achieve?
Fuente: College Press Bible Study Textbook Series
(15) Days of my vanity.Ecc. 6:12.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. All Should be rendered both, that is, the two cases hereinafter stated. Koheleth had previously called his former life “days of vanity.” This verse is the basis of the two following verses. It gives the experience from which the precepts stated derive their weight. The classes of events here named are never unusual or hard to find.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Preacher Now Gives Further Wisdom Teaching About Life ( Ecc 7:15-18 ).
Ecc 7:15-17
‘All this have I seen in my meaningless and transient life (‘the days of my vanity’). There is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs life in his evil doing. Do not be righteous overmuch, nor make yourself over wise. Why should you destroy yourself? Do not be wicked overmuch, nor be foolish. Why should you die before your time? It is good that you should take hold of this. Yes, also, do not withdraw your hand from that. For he who fears God will come forth of them all.’
The Preacher is still conscious of the meaninglessness and emptiness of his life. But it makes him call to mind what he has seen during that life. He has seen men who were righteous perishing in their righteousness. He has seen wicked men living on and not dying in spite of their evildoing. This was contrary to the idea that the righteous are rewarded and the wicked perish. It puzzled him, facing him with a dilemma (contrast Ecc 3:17; and see Psalms 73).
But he had a partial solution. Often such righteous people perish because they are ostentatious and cultivate hostility. And such wicked people protect themselves well by use of their ill-gotten gains.
He also warns against being over-wise, of condescendingly revealing superior knowledge, of always seeking to put others right regardless of their feelings and customs, of dispensing wisdom with the air of always being right. Such people draw attention to themselves and are the first target when there is an attack on the godly. For they have earned dislike by making people feel inferior, and paradoxically have given the impression that they are the most worthy, the most religious of men, and therefore the most important targets.
But he equally warns against being over-wicked, of being foolish. (Note that he does not say over-foolish. Foolishness is to be totally avoided). This had mainly in mind offences that incurred the death penalty of which there were many. If men become too wicked, even the wicked will desert them. Such men will die before their time.
He is not actually saying that ‘we should not be too good or too bad, but a bit of both’. That we should be in the middle. He is warning against extremes which he sees as both bad. His practical observations are not always necessarily to be seen as approval but as fact.
‘It is good that you should take hold of this. Yes, also, do not withdraw your hand from that. For he who fears God will come forth of them all.’ Here he is stressing that men should take hold of and grasp these principles, and that men should always take notice of both sides of a problem. The one who truly fears God will not be caught up in such problems, for he will avoid all extremes, and all sin. Thus he does not see the ‘righteous overmuch’ as true God-fearers.
‘Come forth’ would later certainly gain the meaning of ‘fulfil an obligation’ (compare ‘come up to scratch’). It may be that that usage was already prevalent in the writer’s time. In that case he may be noting that the one who is truly godly will fulfil his obligations to all.
Fuente: Commentary Series on the Bible by Peter Pett
A Spirit of Sorrow Over Sin and its Allurements
v. 15. All things have I seen in the days of my vanity, v. 16. Be not righteous overmuch, v. 17. Be not overmuch wicked, v. 18. It is good that thou shouldest take hold of this, v. 19. Wisdom strengtheneth the wise more than ten mighty men which are in the city, v. 20. For there is not a just man upon earth that doeth good, and sinneth not, v. 21. Also take no heed unto all words that are spoken, v. 22. for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others, v. 23. All this, v. 24. That which is far off and exceeding deep, who can find it out? v. 25. I applied mine heart to know, v. 26. and I find more bitter than death the woman whose heart is snares and nets, v. 27. Behold, this have I found, saith the preacher, v. 28. which yet my soul seeketh, but I find not: one man among a thousand have I found, v. 29. Lo, this only have I found, that God hath made man upright,
Fuente: The Popular Commentary on the Bible by Kretzmann
Ecc 7:15. In his righteousnessIn his wickedness Notwithstanding his righteousnessNotwithstanding his wickedness. This and the preceding verse contain the third advice. We should receive both prosperity and adversity as coming from the hand of God, without either immoderate joy or unbecoming despondency. The one must be enjoyed, and the other submitted to, from a deep sense of God’s wisdom, who has thus ordered the affairs of this world, that we might have sufficient proofs of his goodness and other perfections, and yet that we should not be able to reconcile every thing which happens to us with those very attributes, or fully to discover his ways. This point of doctrine, viz. that the ways of Providence are inscrutable, so directly contradicts the pride of men who pretend that their reason can account for every thing, that it was proper for the author to support it with some proof: but he chose to do it rather by alleging experience, the most unexceptionable of all arguments, than in any other way. And the instance that he alleges is full to the point. The conduct of the Almighty, in the distribution of good and evil in this world, is not to be accounted for, since it does often happen that the sinner is not punished, and that the righteous is not rewarded. Desvoeux.
Fuente: Commentary on the Holy Bible by Thomas Coke
Ecc 7:15 All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.
Ver. 15. All things have I seen in the days of my vanity, ] i.e., Of my life, which is so very a vanity that no man can perfectly describe it, or directly tell what it is. He came somewhat near the matter that said it was a spot of time between two eternities.
There is a just man that perisheth in his righteousness.
And there is a wicked man that prolongeth his life.
a Camden’s Elisabeth, fol. 356.
b Ut victimae ad supplicium saginantur, ut hostiae ad poenam coronantur. – Min. Faelix.
NASB (UPDATED) TEXT: Ecc 7:15-18
15I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness and there is a wicked man who prolongs his life in his wickedness. 16Do not be excessively righteous and do not be overly wise. Why should you ruin yourself? 17Do not be excessively wicked and do not be a fool. Why should you die before your time? 18It is good that you grasp one thing and also not let go of the other; for the one who fears God comes forth with both of them.
Ecc 7:15 The opening phrase of this verse goes back to the literary foil of chapters 1-2 (i.e., Solomon). The author is claiming both extensive observational wisdom, yet he also recognizes its absolute folly and futility. Experience has caused him to become pessimistic about earthly life, but hopeful (though veiled) of God’s activity both now and in the future (i.e. advantage, cf. Ecc 1:3; Ecc 2:11; Ecc 3:9; Ecc 5:16).
This verse states the theological tension over the circumstances of the righteous vs. the wicked. The traditional theology (i.e., the two ways) was that God materially blessed the righteous and destroyed the wicked (cf. Deuteronomy 27-28; Psa 37:25; Pro 2:21 ff; Pro 11:19). However, this did not always work out in life, therefore, Job, Psalms 73, and Ecclesiastes begin to question this traditional premise. This is not meant to depreciate obedience or covenant faith, but to place it in the context of a fallen world. This is not the world God intended it to be. A good Christian song at this point would be This is the day the Lord has made, I will rejoice and be glad in it.
NASBmy lifetime of futility
NKJVmy days of vanity
NRSVmy vain life
TEVmy life has been useless
NJBmy futile life
The term futility (BDB 210) means vapor or breath, but in Ecclesiastes it is used metaphorically to describe the transitoriness and meaninglessness of human, earthly life. It is used five times in Ecc 7:12 and thirty three more times throughout the book (three in Ecc 12:8). It characterizes human pursuits and activities, including wisdom and righteousness!
Ecc 7:16-18 We are warned to be careful of (1) the extremes of legalism and antinomianism or (2) self estimation of one’s goodness.
Ecc 7:16 This verse, which seems so strange to us as NT believers, has several unusual VERBS:
1. do not be, BDB 224, KB 243, Qal JUSSIVE
2. excessively, BDB 915 I, KB 1176, Hiphil INFINITIVE ABSOLUTE
3. do not be overly wise, BDB 314, KB 314, Hithpael IMPERFECT
4. why should you ruin yourself, BDB 1030, KB 1563, Hithpolel IMPERFECT
The last one denotes a self-deceiving spirit that trusts too much in its own efforts. These, like the self-deceiving wicked, die; sometimes unexpectedly!
The NET Bible (p. 1133) denotes that VERB #4 is translated elsewhere in this stem as to be astonished (e.g., Psa 143:4; Isa 59:16; Isa 63:5; Dan 8:27), meaning an OT person who had heard the Deuteronomic promises of health, blessing, and prosperity for the obedient covenant partners may be surprised when the unfairness and fallenness of this age takes the life of righteous covenant partners early. They are also surprised when an obviously wicked person lives a prosperous, long life (cf. Psalms 73).
Ecc 7:17 Why should you die before your time See note at Ecc 7:12.
Ecc 7:18 This is a summary statement going back to Ecc 7:15. From the context Qoheleth seems to encourage
1. a righteous life
2. a prolonged life
both of which are related to an appropriate fear and respect for God (cf. Ecc 3:14; Ecc 5:7; Ecc 8:12-13; Ecc 12:13; Pro 1:7). There is evil in our world and in our hearts! God and His hidden will, goodness, and presence are fallen mankind’s (cf. Ecc 7:23; Ecc 3:11; Ecc 8:17) only hope. We cannot fully understand Him or our circumstances, but we can trust Him, obey Him, and abide in faith amidst an unpredictable earthly life!
NASBcomes forth with both of them
NKJVwill escape them all
NRSVshall succeed with both
TEVwill be successful anyway
NJBwill find both
LXXall things shall come forth well
JPSOAwill do his duty by both
NIVwill avoid all extremes
NETwill follow both warnings
It is obvious from the translations that the phrase is uncertain. Here are the options:
1. somehow related to Ecc 7:15-17
a. will fulfill (i.e., our duty, from later meaning in Mishnah, JPSOA)
b. will reject (NET)
c. will avoid the extremes (NIV)
2. will be successful (NRSV, TEV)
3. will accept the warnings (NKJV)
Numbers 2, 3 are parallel. Life is unpredictable! God’s work and will are hidden! Wisdom cannot find ultimate answers! In light of this, live in fear and faith, leave the outcome to God. Avoid thinking human efforts can ever fully answer or overcome the uncertainties of this age!
just = righteous.
Ecc 7:15-18
Ecc 7:15-18
“All this have I seen in my days of vanity; there is a righteous man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his evil doing. Be not righteous overmuch; neither make thyself overwise: why shouldest thou destroy thyself? Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time? It is good that thou shouldest take hold of this; yea, also from that withdraw not thy hand: for he that feareth God shall come forth from them all.”
“There is a righteous man that perisheth in his righteousness” (Ecc 7:15). Solomon did not need to gather such information as this from what he had seen in his `days of vanity.’ He should have known this from the Mosaic account of what happened to Abel at the hands of Cain (Gen 4:8). There would be many other `exceptions’ in the subsequent days of the Jewish monarchy. Naboth, the sons of Gideon, Josiah, and many other `good people’ would die untimely deaths. Also an evil man like Manasseh enjoyed one of the longest reigns in Israel’s history.
Rankin wrote that, “Experience does not support the view that God rewards the righteous and punishes the wicked. However, he overlooked the fact that this very passage confirms the general law, while citing exceptions to it. Exceptions to any valid principle do not negate it.
The friends of Job who held the false view that there were no exceptions to the general rule of God’s rewarding the righteous and punishing the wicked were rebuked by God Himself for teaching, with reference to God, “Things that were not right” (Job 42:8); but it is an equally false affirmation that God does not reward the righteous nor punish the wicked. This truth is freely admitted in the words that the wicked “die before their time” (generally) (Ecc 7:17) and in the tremendous affirmation of Ecc 7:18 (See comment below).
As for the reasons why there are exceptions, we discussed this thoroughly in the Book of Job; but the summary of them is: (1) the activity of Satan, (2) freedom of the human will, (3) the primeval curse upon the earth for Adam’s sake, (4) the element of `time and chance’ happening to all men. (5) the lack of wisdom, sometimes, on the part of the righteous (Luk 16:8). and (6) the impartiality of natural disasters such as floods, tornadoes, etc. (these are related to (3).
Therefore, we reject the conclusion of Barton that, “Ecclesiastes here takes issue with two orthodox Old Testament doctrines: (1) that the righteous have a long life (Exo 20:12; Deu 4:40; Psa 91:16; Pro 3:2; Pro 3:16; and Pro 4:10), and (2) that the wicked shall not live out half their days (Psa 37:10; Psa 55:23; Psa 58:3-9; and Psa 73:18). This doctrine is true; it is not contradicted by the exceptions cited here; and it is gloriously confirmed in the New Testament. (Matthew 28:18:20; Mar 10:30-31; Eph 6:3; etc.). Solomon’s own wicked life was cut short; and Ecc 7:18 here emphasizes the same doctrine.
“Be not righteous overmuch … be not overmuch wicked” (Ecc 7:16-17). The first clause here probably refers to the hypocritical `righteousness’ like that of the Pharisees who were so severely condemned by Jesus. Their fault was that of `specializing in trifles,’ and neglecting the `weightier matters of the law’ (Mat 23:23). Eaton agreed that, “The emphasis here is upon legalistic righteousness, not any excess of true righteousness (there is no such thing), but self-righteousness.
“The suggestion that Ecc 7:17 is intended to advocate a middle course between sin and virtue is at variance with the tenor of the whole Book (the Bible). Of course, that is exactly what some radical scholars say that the passage means. Barton wrote, “That one may sin to a moderate degree is what he (the author) undoubtedly implies. No! A statement that `overmuch wickedness’ leads to an untimely death cannot be intelligently understood as any kind of an endorsement of a so-called moderate wickedness. It was the moderate wickedness of Adam and Eve (What’s the harm in eating a little fruit?) that plunged all mankind into disease, misery, violence, construction and death.
There is a warning in this passage against going to extremes in anything. The same thought also appears in Pro 25:16. “One must not even eat too much honey.” “Especially, The end result of wickedness-run-riot is an untimely death. It is absolutely amazing what some teachers of God’s Word have written about this passage. Note:
“The view is that, in certain situations in life, it is advisable and right for a man to compromise in his actions and decisions. He should conform when circumstances make conformity the only safe (for him) and wise course. This is exactly what the servants of Adolph Hitler pleaded as their excuse for operating the death camps for Jews during World War II. A million times NO! If one compromises his conviction to preserve his own safety, ease or comfort, his guilt is not diminished in any degree whatsoever.
“He that feareth God shall come forth from them all” (Ecc 7:18). Here again we have a disputed verse. The current wisdom interprets this as meaning that, “He that feareth God will set himself free of all, the extremes just mentioned, and will acquit himself of one as well as the other. This is only another way of saying that the fear of God, which is the beginning of all wisdom, will give ultimate victory, not only from the extremes mentioned here, but from sin and death, thus endowing the servant of God with eternal life.
As the words stand, they also suggest that there shall at last emerge from earth’s boundless populations those who are truly triumphant: “There shall come forth (emerge) from earth’s incredible multitudes (from them all) those who fear the Lord.” Whether or not that is what was intended by the Hebrew, this is what the English translation says to this writer.
Ecc 7:15 -Can a man interpret the riddle of life which states that the innocent perish while the wicked prosper? He can if he is a wise man. Wisdom offers the advantage of looking beyond the apparent anomalies to the higher purposes of God.
Not only is life transitory and unfulfilling, it is also inconsistent. A wise man will acknowledge the inequities but he will not despair. He will remember that God controls the ultimate outcome.
There is a sense in which man receives an equitable return for his investment in life whether that investment is made in righteousness or in wickedness. (Cf. Pro 10:28; Pro 11:21) However, there are exceptions to the rule that Whatever a man sows he shall also reap. At the same time, the exceptions are but temporary-that is it only appears for a short time that the righteous suffer and the wicked prosper (Cf. Ecc 8:12-13). Solomon does not propose to his readers that they pursue wickedness because it pays or shun righteousness because suffering is often associated with it. He is still speaking to the theme of a good name. He points to the apparent reversal of the rules because this is a facet of life that wise men will eventually face. The next two verses in this chapter amplify his contention.
Ecc 7:16 There is a righteousness that is unhealthy and a wisdom which should be avoided. One would normally pursue both. However, upon closer study of the Word of God, it is apparent that there is a kind of righteousness that causes spiritual and mental harm. There is also a wisdom which fosters pride and produces a false foundation upon which to build a life.
We call this kind of righteousness self-righteousness. It questions Gods dealings and judgments. (Cf. Rom 9:19 ff.) It elevates man and leads him into arrogancy. It is this strained, dangerous righteousness that Jesus publicly derided and condemned. (Cf. Matthew 23; Luk 18:10-14) Solomon is warning his readers against such temptations as this will lead them to grow bitter and resentful. Especially would this be a threat when the truly righteous person is persecuted and suffers while the wicked person prospers. Losing sight of Gods higher purposes in history will lead to a crooked or perverted sense of ethical behavior. This is vividly illustrated in the words of Mal 3:13-15 : Your words have been arrogant against Me, says the Lord. Yet you say, What have we spoken against Thee? You have said, It is vain to serve God; and what profit is it that we have kept His charge, and that we have walked in the mourning before the Lord of hosts? So now we call the arrogant blessed; not only are the doers of wickedness built up, but they also test God and escape. Such attitudes and behavior are indeed dangerous. If you persist in this direction, Solomon states, you will ruin yourself.
He also warns against false wisdom. Here again the Bible is clear concerning the type of wisdom which destroys. This wisdom grows out of self-righteousness. Paul wrote concerning it: For the wisdom of this world is foolishness before God. For it is written, he is the One who catches the wise in their craftiness; and again, The Lord knows the reasonings of the wise, that they are useless (1Co 3:19-20). The wise man will not ruin himself. He will cope with the pressures of the day as he properly interprets the events of life in the light of Gods overall purpose. Once again, Paul summarized the proper attitude one should have when he said, For through the grace given to me I say to every man among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith (Rom 12:3).
Ecc 7:17 God can neither condone nor encourage the slightest degree of wickedness. This statement in Ecc 7:17, like the preceding ones, must be explained in the context of the passage. Solomon is pointing out that righteousness is not immediately rewarded. Neither does Gods judgment fall suddenly upon all who engage in wickedness. However, this does not give one Gods approval to sin. Neither does the wise man interpret it as discouraging righteousness. One is indeed a fool if he thinks that he can entangle himself in sin and not pay the penalty for such involvement. As it is written, The fear of the Lord prolongs life, but the years of the wicked will be shortened (Pro 10:27). Exceptions to this rule are just that-exceptions! No sin will go unpunished forever. This principle is foundational and is expressed throughout the Bible.
There can be no such thing as excessiveness in true righteousness. There are no limitations which God places upon us in respect to true wisdom. On the other hand, God cannot approve of any sin, nor does He want man to play the part of a fool. The explanation given here to the problems of these two verses is in harmony with the general purposes of Scripture. Furthermore, it fits the immediate context of this chapter. Solomons contention is to find a wise man. He will be a man who protects himself from the deceitfulness of self-righteousness, the power of self-indulgence, the destruction of self-esteem and the pitfalls of foolishness. He will not knowingly ruin himself or die before his time.
Ecc 7:18 -Solomon is now admonishing his readers to follow the wisdom of acting upon the previously stated observations. He adds the incentive that if they will do this, they will always be free from the evils which destroy us and kill us before our time. The condition that must be met which enables one to maintain his good name and attain unto wisdom is to practice the fear of God. This fear is a healthy reverence for God which results in departing from evil and following that which is good. Such pious activity will safeguard one against the dangers delineated in the two preceding verses.
The latter part of this verse presents a problem in translation and subsequently in interpretation. The Anchor Bible reads: He who fears God will consider both sides. In a footnote on this verse, the translators openly state that it does not refer to wisdom and folly but to both sides of a question. However, there is more involved here than just the investigation of both sides of a question. Solomon is specific in pointing to the evils of self-righteousness, false wisdom, indulging in wickedness, and acting foolishly. The pursuit of any of these evils would destroy ones good name. The high good of attaining unto wisdom would thus be missed.
The New American Standard Version states that the wise man will come forth with both of them. In this case the them would refer to purity of life and wisdom. The preposition with suggests that he desires to have them and figuratively holds them in his hands.
An opposite view is that the them refers to self-righteousness and folly, and that the wise man will escape from them. The following translations are based on this interpretation: For he who fears God will come forth from every case (Leupold); . . . he that feareth God shall escape from all (Hengstenberg).
Although the difficulty in translation exists, the main message is not diminished. Solomon is teaching that the wise man, who labors to maintain his good name, will do all within his power to turn away from evil and do good (1Pe 3:10). In his honest pursuit he will be delivered from the snare of the Devil and he will come forth with righteousness and wisdom in his hand.
have I: Ecc 2:23, Ecc 5:16, Ecc 5:17, Ecc 6:12, Gen 47:9, Psa 39:6
there is a just: Ecc 3:16, Ecc 8:14, Ecc 9:1, Ecc 9:2, 1Sa 22:18, 1Sa 22:19, 1Ki 21:13, 2Ch 24:21, 2Ch 24:22, Job 9:22, Job 9:23, Mat 23:34, Mat 23:35, Joh 16:2, Act 7:52
there is a wicked: Ecc 8:12, Ecc 8:13, Job 21:7-15, Psa 73:3-13, Isa 65:20, Jer 12:1, Jer 12:2
Reciprocal: Gen 18:25 – that the Job 4:7 – who ever Psa 73:4 – no Pro 24:30 – went Ecc 9:13 – General
Ecc 7:15. All things have I seen All sorts of events, both such as have been already mentioned, and such as I am about to declare. In the days of my vanity Since I have come into this vain life. A just man perisheth in his righteousness Notwithstanding his righteousness; whom his righteousness does not deliver in common calamities, or, for his righteousness, which exposes him to the envy, anger, or hatred of wicked men. And a wicked man prolongeth his life, &c. Not withstanding all his wickedness, whereby he provokes and deserves the justice and wrath both of God and men; and yet for many wise and just reasons he is permitted to live long unpunished and secure.
7:15 All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his {l} righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.
(l) Meaning that cruel tyrants put the godly to death and let the wicked go free.
2. Righteousness and wickedness 7:15-29
Even though the righteous sometimes do not receive a reward in this life and the wicked prosper, it is still better to live righteously.
"Proper evaluation of a man’s character helps to explain the apparent inequalities in divine providence." [Note: Kaiser, Ecclesiastes . . ., p. 78.]
Solomon had observed many exceptions to the dogma of retribution (i.e., the belief that God always punishes the wicked with adversity and blesses the righteous with prosperity in this lifetime; Ecc 7:15; cf. Job). Therefore we should not conclude that by being righteous we can escape adversity (Ecc 7:16). The righteousness in view here seems to be self-righteousness (cf. Mat 5:20; Mat 23:1-36). [Note: R. N. Whybray, "Qoheleth the Immoralist? (Qoh 7:16-17)," in Israelite Wisdom . . ., pp. 191-204; J. S. Wright, "Ecclesiastes," p. 1176; Kaiser, Ecclesiastes . . ., p. 86.] We should probably translate "ruin yourself" (Ecc 7:16, Heb. tissomem) "be appalled, astounded."
Neither should we conclude that because God does not consistently punish the wicked in this life, it is all right to sin (Ecc 7:17). One who fears God should avoid both of these extremes (Ecc 7:18). Solomon was not saying in these verses that a little wickedness and folly are good, the so-called "golden mean." Rather, he advocated living life in the light of God’s judgment, but not falling into the trap of believing in rigid retribution. Even though Solomon was uncertain about the time God would judge, he was sure God would judge righteously. [Note: For a more complete defense of this interpretation, see Wayne A. Brindle, "Righteousness and Wickedness in Ecclesiastes 7:15-18," Andrews University Seminary Studies 23:3 (Autumn 1985):243-57.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)