`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' (7:15).

This is a recurring observation in this book (see 2:14; 8:14, and 9:1-4). Its effect upon the mind and heart has

been faithfully chronicled in Psalm 73 where Asaph envied the wicked who prosper, and considered that he had

cleansed his heart in vain. It would seem that in Ecclesiastes 7:16,17 we have some such sentiments expressed as

those of Asaph before he went into the Sanctuary of God. It seems repugnant to the general teaching of Scripture to

understand that God would have us not to be righteous over much, or wise over much, or wicked over much. It is

far more likely that Koheleth is expressing the general compromising policy of the world. The very words `over

much' of 7:16 are used of Solomon in 1 Kings 4:29,30, where we read:

`And God gave Solomon wisdom and understanding exceeding much ... And Solomon's wisdom excelled the

wisdom of all the children of the east country'.

Are we to understand that God gave Solomon much wisdom and then inspired him to discredit it? The word

rendered `over wise' in verse 16 comes in Ecclesiastes 2:15, `Why was I then more wise', and in 12:9 (margin),

`Because the preacher was more wise'.

It appears that when the just man perished in his righteousness the comment of worldly wisdom was, `Keep the

happy medium. Don't be over righteous or over wise. Why should you destroy yourself? Why not make the best of

both worlds? Do not be too strait-laced. On the other hand don't be over wicked. This is not good policy either.

Why should you die before the time?' This we understand to be the wisdom of the world, but it is not given for us to

follow any more than the words of Colossians 2:21. On the contrary Koheleth appears to counteract this teaching in

verse 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'.

Did Joseph in the house of Potiphar listen to the policy `Be not righteous over much'? or did he not rather in the

prison and on the throne realize the truth of `He that feareth God shall come forth of them all'? Did Shadrach,

Meshach and Abednego listen to this policy, `Be not righteous over much'? Did they not `come forth of them all'?

This `coming forth' is used of birth (5:15); of coming out of prison (4:14); of coming out of the ark (Gen. 8:19). Let

not the believer heed the temporising policies of the day. He will only too soon meet the kindly-spirited brother who

will advise compromise under the guise of long-suffering, gentleness, judging not, &c. Let him beware of such;

long-suffering and gentleness let us have by all means, but let us abhor the wisdom of the age which urges us to be

neither righteous over much nor wicked over much, but just nicely and comfortably Laodicean through and through.

Koheleth says, `Much study is a weariness of the flesh' (12:12). True, but does he mean then that we should not

study? Again, `In much wisdom is much grief; and he that increaseth knowledge increaseth sorrow' (1:18). Shall

we infer then that `Ignorance is bliss?' If sorrow be the price of true wisdom we must pay it. If weariness be the

result of much study we must be prepared for it, and we have experienced it in these very studies.

`Wisdom strengtheneth the wise more than ten mighty men which are in the city' (7:19).

Verse 20 commences with `for' and is usually read as an explanation. It is difficult to see how the fact that `there

is not a just man upon earth, that doeth good, and sinneth not' can be a reason why `wisdom strengtheneth the wise

more than ten mighty men which are in the city'. Verse 19 concludes the statement of verses 11-18, and verse 20

opens a new section. It may be objected that the verse commences with `for', and that it cannot open a new subject.

The word can also be rendered `because' and thus read gives better sense:

`Because there is not a just man ... Also take no heed unto all the words that are spoken, lest thou hear thy

servant revile thee. For oftentimes also thine own heart knoweth that thou likewise hast reviled others' (7:20-22

Author's translation).