Ecclesiastes 7:15

"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" (Ecclesiastes 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 (Genesis 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."[22] 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) (Ecclesiastes 7:17) and in the tremendous affirmation of Ecclesiastes 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 (Luke 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 (Exodus 20:12; Deuteronomy 4:40; Psalms 91:16; Proverbs 3:2,16; and 4:10), and (2) that the wicked shall not live out half their days (Psalms 37:10; 55:23; 58:3-9; and Psalms 73:18)."[23] 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; Mark 10:30-31; Ephesians 6:3; etc.). Solomon's own wicked life was cut short; and Ecclesiastes 7:18 here emphasizes the same doctrine.

"Be not righteous overmuch ... be not overmuch wicked" (Ecclesiastes 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' (Matthew 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."[24]

"The suggestion that Ecclesiastes 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)."[25] 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."[26] 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 Proverbs 25:16. "One must not even eat too much honey." "Especially, The end result of wickedness-run-riot is an untimely death."[27] 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."[28] 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" (Ecclesiastes 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."[29] 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.