“too goody-goody or too impossibly naughty”?

Posted on by Pam Larson

Ecclesiastes 7:15-18  In my vain life I have seen everything. There is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his evildoing. 16 Be not overly righteous, and do not make yourself too wise. Why should you destroy yourself? 17 Be not overly wicked, neither be a fool. Why should you die before your time? 18 It is good that you should take hold of this, and from that withhold not your hand, for the one who fears God shall come out from both of them.

RIGHTEOUSNESS AND WICKEDNESS IN ECCLESIASTES 7:15-18

Brindle asks:  
 

 

 

Righteousness vs WickedIs he suggesting that since personal righteousness is no guarantee of long life or happiness (7:15), the reader should become “amoral,” steering a middle course between right and wrong? Or is he warning against becoming “too goody-goody or too impossibly naughty”?
 

 

 What, then, is the conclusion of the matter? (1) The expressions “excessively righteous” and “make yourself overly wise” are best understood as an exaggerated striving and seeking after perfection and super-wisdom. Qoheleth’s point is that these things are not really of value; he had discovered that himself-both experientially and through observation. (2) Vss. 16 and 17, therefore, have a very close relationship to vs. 15. As DeHaan and Vander Lugt suggest, if the principle that righteousness brings prosperity does not always hold (7:14-15), and if wisdom cannot really discover everything that man needs to know for his life (6:10-7:14), many people would have one of two types of reaction: (a) They might decide that if they could reach perfection in character and knowledge, their problems would be solved; or (b) they might decide that God is unfair and simply devote themselves to immorality and foolish living as the best they can get out of life. Qoheleth warns them against both of these options, since both of them lead to disaster. The best life, he says, depends on the fear of God.

 Following the negative admonitions of 7:16-17, Qoheleth now describes positively a “good” in life. Though neither righteousness nor wisdom can guarantee prosperity or unlock the mystery of the future, they are nevertheless good and necessary. It is good to hold on to righteousness, and not to let go of wisdom. Both wickedness and foolishness lead to disaster. Both righteousness and wisdom are achieved through the fear of God. It is through trust in, and obedience to, God that righteousness and wisdom can actually be balanced and made worthwhile. 

 

 In Eccl 7:15-18, Qoheleth discusses the problem of the value and balance of righteousness and wisdom. He has concluded that human wisdom cannot really explain all of life nor the future (6:10-7:14), and that even the principle that righteousness brings’prosperity has many exceptions (7:14-15). Thus, he notes in 7:15 that some righteous people die in spite of their righteousness, and some wicked people live long lives in spite of their wickedness. How would a concerned human react to this admission of reality? Many would tend to overreact either toward striving harder, or toward ending all efforts and slipping into identity with those who do not know God. Qoheleth offers some helpful counsel: Do not strive for exaggerated righteousness or try to make yourself the wisest person on earth, for these are not really worthwhile goals; and in the end, such striving will ruin your life. Likewise, do not turn to immorality or act like a fool, since God’s principles do still operate and you will put yourself in danger of premature death. God is still in control. What then of righteousness and wisdom? What good are they? Qoheleth answers that they are both of great benefit. Grasp them both. If you learn to fear God  (which is the important thing), you will come out right in both areas.

See also, today’s commentary on Jeremiah 23:6 “Nothing But Christ OUR Righteousness”