Adventist International Institute of Advanced Studies Theological Seminary

AN EXEGETICAL STUDY OF THE ADMONITION IN ECCLESIATES 7:16-17

Research Paper Presented in Partial Fulfillment of the Requirements for the Course GSEM 630 Documentary Research and Writing

by Dindo C. Paglinawan July 12, 2011

Tentative Outline

Chapter 1. INTRODUCTION ......................................................................................... Statement of the Problem ....................................................................... Purpose and Significance of the Study ................................................... Delimitation and Methodology of the Study .......................................... 2. AN ANALYSIS OF ECCLESIASTES 7:16-17 ............................................ Text and Translation .............................................................................. Literary Context of Eccl 7:16-17 ............................................................ Syntax and Linguistics Analysis ............................................................. do not be overly righteous .................................. do not be too wise ................................................. do not be overly wicked and do not be a fool ..................................................................... Theological Implications ....................................................................... 3. 1 1 2 2 3 3 4 9 10 11 12 15

SUMMARY AND CONCLUSION .............................................................. 18 Summary ................................................................................................ 18 Conclusion ............................................................................................. 19

BIBLIOGRAPHY ...................................................................................................... 20

CHAPTER 1 INTRODUCTION The admonition in Eccl 7:16-17 is one of the hard sayings in the Scriptures.1 It reads, Do not ( )be over ( )righteous, neither ( )be over ( ) wise. Why destroy yourself? Do not ( )be over ( )wicked, and do not ( )be a fool. Why die before your time? (NIV). The passage at hand is indeed bewildering. What makes it confusing is the attachment of the adverbs overly ( much) and too ( excess) to the verbs contained in the text. With the use of these adverbs, it appears that the author (Qoheleth) of Ecclesiastes is advising his audience to be moderate2 in the pursuit of righteousness and wisdom (v. 16a), and they can do some degree of wickedness so long as it will not go beyond the limit (v. 17a). After all, being overly righteous and too wise, brings destruction (v. 16b), and being too wicked and evil, brings early death (v. 17b).

State of the Problem This study deals with the exegetical interpretation of the admonition in Eccl 7:1617. In this passage, some questions are raised: Is the author advising that one needs not to
1

See Walter C. Kaiser, et al., Hard Sayings of the Bible (Downers Grove, IL: InterVarsity, 1997), 295. The following authors adhere for moderation: Charles F. Pfeiffer, The Wycliffe Bible Commentary: Old Testament (Chicago: Moody Press, 1962), 591; Jon Courson, Jon Courson's Application Commentary, vol. 23, Psalms-Malachi (Nashville, TN: Thomas Nelson, [2006]), 287; Dorothy Kelley Patterson, ed., Concise Bible Commentary, (Chattanooga, TN: AMG Publishers, 1994), 235. 1
2

be overly righteous and too wise? If so, is it alright to be righteous and wise sometimes, and be unrighteous and foolish at other times? Does the author of Ecclesiastes permit wickedness only that it would not go beyond a certain limit?

Purpose and Significance of the Study The pertinent questions raised on the admonition in Eccl 7:16-17 should be addressed in order to determine what the passage really meant. It is hoped that when the exegetical study is being done, a biblical confirmation of the passage understudy will be reached so as to enlarge the knowledge of the author and others who are seeking a clearer understanding on this regard.

Delimitation and Methodology of the Study The boundary of the study is delimited in the context of Ecclesiastes particularly in chap. 7. However, some biblical passages are also included in the intertextual investigation in order to strengthen the study. In reaching the desired interpretation of Eccl 7:16-17, the historico-grammatical method of exegesis3 is used. There are only three major sections of this paper. The first section introduces the study. The second section analyzes the topic through the text and translation, literary context, syntax and linguistics analysis, and theological implications. Lastly, the third section furnishes the summary and conclusion of the study.
3

A thorough discussion of this method is provided by Richard Davidson in his lecture notes on Hermeneutics. See Richard M. Davidson, Principles of Biblical Interpretation (Berrien Springs, MI: Andrews University Theological Seminary, 1995).

CHAPTER 2 AN EXEGETICAL ANALYSIS OF ECCLECIASTES 7:16-17

Text and Translation To understand better the weird admonition in Eccl 7:16-17, it is necessary to consider a translation of the passage. Below is the Hebrew text of Eccl 7:16-17 with its corresponding literal translation. Note that the usage of ( 4 to be wise) offers a clue as to how the passage should be understood, but this would be discussed closely in the syntax and linguistics analysis. 16 16
16

Do not be greatly righteous and do not make yourself excessively wise, why will you ruin yourself? 17 Do not be greatly wicked and do not be a fool, why will you die before your time?

Literary Context of Eccl 7:16-17 The book of Ecclesiastes presents a difficult challenge in drawing its literary structure, because it does not provide proper order of thoughts that holds the book The word is rendered in hithpael imperfect, its basic meaning is intensive reflexive, a usage which has intensive type of action with reflexive voice. In this sense is literally translated make yourself wise. This rendering is followed by ESV, KJV, RSV, and ASV. For the usage of hithpael, see Gary D. Pratico and Miles V. Van Pelt, Basics of Biblical Hebrew Grammar (Grand Rapids, MI: Zondervan, 2001), 384385. 3
4

together, except chaps. 1-2.5 In fact, biblical scholars have offered different structures6 of the book. In spite of this difficulty, for certain, Eccl 7:16-17 belongs to the context of chap. 7 as a whole. However, even this chapter shows no sequence of thoughts and its structure is difficult to be figured out.7 Because of this, looking at the interpretation of the admonition in Eccl 7:16-17 through the subsections of chap. 7 is more promising than attempting to discover the overall structure of the chapter. Loosely summed up, the proposed division of units of chap. 7 may depict the specific context of the passage. I. vv. 1-14 The Wise Sayings and Advices A. vv. 1-6 the wise sayings (end with apposition this also is vanity) B. vv. 7-10 the wise saying and the advice concerning self-control C. vv. 11-14 the value of wisdom and the need to understand Gods dealing II. vv. 15-24 The Observation Concerning Righteousness and Wisdom A. vv. 15-18 a balance outlook in life B. vv. 19-24 the righteous still sins and wisdom cannot fathom everything III. vv. 25-29 The Limits of Wisdom A. v. 25 the search for wisdom B. vv. 26-28 a pervert woman and death, and one man among a thousand C. v. 29 human themselves are responsible for human behavior

Hassell C. Bullock, An Introduction to the Old Testament Poetic Books (Chicago: Moody Press, 1988), 180. For different structures, see for e.g., Outline, (Ecclesiastes), Seventh-day Adventist Bible Commentary (SDABC), rev. ed., ed. Francis D. Nichol (Washington, DC: Review & Herald, 1976-1980), 3:1060-1061; Roland Murphy, Ecclesiastes, Word Biblical Commentary, vol. 23 (WBC), eds. David A. Hubbard and Glenn W. Barker (Dallas, TX: Word Books, 1992), viii; Thomas Kruger, Qoheleth: A Commentary, HermeniaA Critical and Historical Commentary on the Bible, trans. O. C. Dean, ed. Klaus Baltzer (Minneapolis, MN: Fortress, 2004), v; Tremper Longman and Raymond B. Dillard, An Introduction to the Old Testament (Grand Rapids, MI: Zondervan, 2006), 282; Daniel C. Fredericks, Ecclesiastes: Theology of, New International Dictionary of Old Testament Theology and Exegesis (NIDOTTE), ed. Willem A. VanGemeren (Grand Rapids, MI: Zondervan, 1997), 4:552.
7 6

Murphy, Ecclesiastes, 66.

The division of units of chap. 7 has shown that the confusing admonition in vv. 16-17 is placed within the unit of vv. 15-18, a balance outlook in life. Apparently, this unit serves as the immediate context of the admonition, and in this light along with some significant components of chap. 7, the passage must be viewed. With this, the need of determining what exactly the unit of vv. 15-18 talk about must be considered. When analyzing the unit of Eccl 7:15-18, a significant remark should be pointed that Qoheleths observation8 about a righteous man that perishes in his righteousness and a wicked man that prolongs his life in his evildoing (v. 15) serves as the building block that leads him to utter an odd saying: Be not overly righteous, and do not make yourself too wise (v. 16). Why should you destroy yourself? Be not overly wicked, neither be a fool. Why should you die before your time?9 Having said this, Qoheleth closed the admonition with a suggestive overtone: 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 (v. 18). Putting vv. 15-18 into a structure, it shows a logical sequence of Qoheleths speech that begins with an introduction (v. 15), followed by the admonition (vv. 16-17), and then the conclusion (v. 18):

A. v. 15 Introduction (background) B. vv. 16-17 Content of Admonition A1. v. 18 Conclusion (ratification)

The observation of Qoheleth is noticeable by the use of the verb ( to see) I saw or I have seen (v. 15a). For further information of the meaning of ,see Benjamin Davidson, The Analytical Hebrew and Chaldee Lexicon (1979), s.v. .
9

All scriptural references are derived from ESV, unless otherwise indicated.

The structure strongly supports the agreement in literary unity of Eccl 7:15-18. Moreover, it depicts the central focus of the text (vv. 16-17). Now the question arises, how should one understand the weird admonition? Looking at the admonition closely, the two subsets can be easily recognized.10 First, there is a line of admonition not to be overly righteous ( ) and too wise followed by a rhetorical question why destroy yourself? (v. 16). Second, there is a line of admonition not to be overly wicked ( )and not to be a fool followed by a rhetorical question why die before your time? (v. 18). As had been noted, the admonition in Eccl 7:16-17 is said on the basis of Qoheleths observation in v. 15 concerning a righteous ( ) man perishing in his righteousness, and a wicked ( )man prolonging his life in his evildoing. With this context, it can be supposed with precision that the first line of the admonition, not to be overly righteous and too wise (v. 16), is the admonitory response on Qoheleths observation of a righteous man perishing in his righteousness (v. 15b). Likewise, the second line of admonition, not to be overly wicked and not to be a fool, is an admonitory response on his observation of a wicked man prolonging his life in his evildoing (v. 15c). To illustrate this supposition plainly, the diagram below is presented. A. v. 15 Observation of Qoheleth v. 15b a righteous man perishes in his righteousness v. 15c a wicked man prolongs his life in his evildoing B. vv. 16-17 Qoheleths Response to His Observation v. 16 be not overly righteous and too wise v. 17 be not overly wicked nor be a fool

The reason for dividing the admonition into two subsets is evident in v. 15, the background of the admonition, where Qoheleth observed two kinds of people, the righteous and the wicked persons. Additionally, it is evident by the question that follows after every line of the admonition in vv. 16-17. 6

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Although the diagram has displayed the specificity of the backdrop of the admonition on a clause to clause basis, understanding what the admonition in Eccl 7:1617 really meant is not easy still. One difficulty is the self-attestation of Ecclesiastes that both the righteous ( ) and the wicked ( )often have the same fare or reward under the sun (3:17; 8:14; 9:2). Moreover, based on the occurrences of along with in Ecclesiastes,11 there is no mention made that the is far better than the .That is why one could easily adhere for an interpretation of moderationpositing that there is danger in being extremely righteous and wise, and doing wicked and foolishness is allowable provided that it will not go beyond the limit. However, the dividing line between the righteous ( ) and the wicked ( )is clearly marked when considering why Qoheleth coupled the word wise with the word righteous (Eccl 7:16) in response to a righteous man perishing in his righteousness (v. 15b), and linking the word fool (synonym of fool) to the word wicked (v. 17) in response to a wicked man prolonging his life in his wickedness (v. 15c). The connection of the usage of the word wise with the righteous indicates that the righteous is wise. Likewise, the usage of fool with reference to the wicked implies that the wicked is fool. In Ecclesiastes, there is an extensive use of the words wise ( )and fool ( or )than the words righteous ( ) and wicked ( 21.)Although, the words righteous and wise and the words wicked
11

See Eccl 3:17; 7:15, 16, 20; 8:14 [2x]; 9:1, 2. The occurrences listed here show no proof in elevating the righteous over the wicked. Nevertheless, outside the book of Ecclesiastes, there are verses showing that there is more to be gained of being righteous than being wicked (see e.g., Prov 10:3, 6, 7, 16, 25). The root wise appears 25 times in the book (e.g. Eccl 2:14; 4:13; 7:16 12:11). The root fool occurs 18 times (e.g. 4:13; 5:2; 7:9; 10:2). The root 7
12

and fool are two different words, however, at times, Qoheleth uses wise with the characteristics of the righteous (2:14; 8:5; 12:2; cf. Prov 9:9) and fool as having the characteristics of the wicked (2:14; 4:17; 7:9). It is of interest to note that Qoleheth made mention of the advantage of being wise/wisdom over the fool/folly. For instances, he writes, It is better for a man to hear the rebuke of the wise ( )than to hear the song of fools (Eccl 7:5), Wisdom ( )is good with an inheritance, an advantage to those who see the sun (v. 11), For the protection of wisdom ( )is like the protection of money, and the advantage of knowledge is that wisdom preserves the life of him who has it (v. 12). Interestingly enough, Qoheleth declares, Then I saw that there is more gain in wisdom ( )than in folly, as there is more gain in light than in darkness (2:13). These verses simply convey that being wise/wisdom is more profitable than being fool/folly.13 If this is the case, then Qoheleth can hardly be speaking of moderation. It must be noted that the saying in Eccl 7:16-17 is only one of a kind (no parallel even in principle) and is not sensibly and theologically supported throughout the book, even throughout the Scriptures. In this respect, the admonition should not be taken in its face value. Perhaps, it deals with an attitude that is related to self with reference to seeking righteousness and wisdom, and determination to do evil. In the immediate context, the expressions in his righteousness (v. 15b), in his evildoing (v. 15c), and make yourself wise (v. 16) are expressions that closely denote self-doing. It is probable fool appears 7 times (e.g. 2:19; 7:17; 10:3). The root righteous occurs 8 times (e.g. 3:17; 7:16; 8:14). The root wicked appears 12 times (e.g. 3:16; 7:17, 9:2).
13

See also Eccl 2:14; 4:13; 7:4; 9:17; 10:2; 10:12; 12:11.

that the expression in his righteousness in v. 15 must have been thought by Qoheleth as one who considers himself righteous in his own eyes. As far as the context of chap. 7 is concerned, this supposition is not far removed, because Qoheleth had this statement: Surely there is not a righteous man on earth who does good and never sins (v. 20).

Syntax and Linguistics Analysis A closer look to the grammar and syntax of the passage unlocks the odd admonition in Eccl 7:16-17. It will be analyzed on a phrase to phrase and clause to clause basis (not including the rhetorical questions): do not be over righteous and do not be over wise, and do not be over wicked and do not be a fool. do not be over righteous The phrase contains two particle adverbs: (1) the particle 41 not (negative adverb) which negates the verb ( to be) and (2) the particle 51greatly (scalar adverb) which modifies the verb . Literally, the phrase is translated do not be greatly righteous, in which not prohibits one to be () greatly righteous ( ,) not the other way around, to be righteous greatly. The grammar and syntax of the at hand phrase pictures a person who is at the state of being For further explanation of the function of ,see Davidson, The Analytical Hebrew and Chaldee Lexicon, s.v. . si strictly an infinitive absolute but it has become an adverb belonging to scalars adverb. See Bruce K. Waltke and M. O'Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, Indiana: Eisenbrauns, 2004), 592, 659. In Ecclesiastes, the fifteen occurrences of is treated as particle adverb, see Eccl 1:16; 2:7; 5:6, 11, 16, 19; 6:11; 7:16, 17; 9:18; 11:8 [2x]; 12:9, 12:12 [2x] on Holladays analysis in the BiblewW0rks 8 (Norfolk, VA: BibleWorks, 2009). 9
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righteous, yet he wants to be more righteous than what already he is. So far, the possible pitfall of aspiring to be greatly righteous is falling into the trap of self-righteousness which is associated with self-endeavor. In this sense, the admonition do not be greatly righteous warns an attitude of being self-righteous16 which can be attained through selfdoing. Perhaps, this is done for his own benefits by strict observance of religious standards.17 do not be over wise The phrase and do not be over wise is actually a sequel of the phrase do not be overly righteous as indicated by the conjunction and that connects the two phrases into one clause in v. 16.18 Unlike the previous phrase, the second phrase is consist a particle adverb not (with and) negating the verbal adjective 91( be wise or gain wisdom), then followed by an absolute Several scholars agree with this supposition. See e.g. Righteous Over Much, (Eccl 7:16), SDABC, 3:1089; John Jarick, Ecclesiastes, Eerdmans Commentary on the Bible, eds. James D. G. Dunn and John W. Rogerson (Grand Rapids, MI: Eerdmans, 2003), 777; W. Sibley Towner, Ecclesiastes, The New Interpreters Bible, Proverbs to Sirach, ed. Leander E. Keck (Nashville, TN: Abingdon, 1995), 331; James L. Crenshaw, Ecclesiastes, Mercer Commentary on the Bible, eds. Watson E. Mills and Richard F. Wilson (Macon, Georgia: Mercer University Press, 1995), 557. See Duane A. Garret, Ecclesiastes, The New American Commentary: An Exegetical and Theological Exposition of the Holy Scriptures, vol. 14, Proverbs to Song of Songs (Nashville, TN: Broadman & Holman, 2002), 323. George Aaron Barton, A Critical and Exegetical Commentary on the Book of Ecclesiastes (Edinburgh: T. & T. Clark, 1980), 143-144, notes that for Qoheleth the words righteous and wise are relative terms (v. 16), contrast of the terms wicked and folly. The basic meaning of based on qal stem is be wise or gain wisdom. Gerald H. Wilson, ,NIDOTTE, 130-134. For more information of the meaning and the usage of ,see William L. Holladay, ed., A Concise Hebrew and Aramaic Lexicon 10
19 18 17 16

masculine noun excess which functions adverbially20 modifying the verbal adjective . Here, is in hithpael and its particular usage is intensive reflexive.21 Of the four verbs in Eccl 7:16-17 (not counting the verbs in rhetorical questions), three are in qal stem (2[ x], )and only is in hithpael stem. For the sake of consistency, Qoheleth could have used in qal just as other verbs of the admonition are in qal stem, but he wrote it in hithpael stem with intensive-reflexive meaning. Thus, in literal sense, the phrase could be translated and do not make yourself excessively wise.22 The usage of hithpael in the verb ,with three other verbs in qal, is not a coincidence for sure, but builds a linked to the idea of self which is evident in the expressions in his righteousness and in his wickedness in v. 15. With this, the line and do not make yourself excessively wise warns self-sufficiency or boasting as to wisdom. Probably, it reechoes the famous admonition in Prov 3:6: Do not be wise ( ) in your own eyes, fear the Lord and turn away from evil. There is a danger when one strives to make himself wise or consider himself wise or endeavor by himself to gain wisdom. Solomon states, the fear of the Lord is of the Old Testament (ACHALOT) (1988), s.v. ;Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament with a appendix Containing the Biblical Aramaic (BDB), based on the lexicon of William Gesenius (1979), s.v. . Waltke and O'Connor, An Introduction to Biblical Hebrew Syntax, 659, n.51 of 673, states that extremely functions as an adverb only in Ecclesiastes and Esther.
21 22 20

See footnote no. 7 of page 4.

The Targum and Midrash Rabbah relate Eccl 7:16 to the account of Saul who spared the life of the king of the Amalekites. See Peter S. Knobel, The Targum of Qoheleth, in The Aramaic Bible, vol. 15 (Collegeville, MN: The Liturgical Press, 1991); The Midrash Rabbah, vol. 4 (Jerusalem: The Soncino Press, 1977). 11

the beginning of wisdom (Prov 1:7). It indicates that any attempt to obtain wisdom apart from the fear of the Lord is a self-type of getting wisdom. That person makes himself wise. It is interesting to note that the clause literally mean why will you destroy yourself? does not only warn of the destruction of those who make themselves excessively wise in their own way, but also includes the fate of those who neglect the prohibition not to be greatly righteous. Hence, in the clause do not be greatly righteous and do not make yourself excessively wise, Qoheleth warns about the attitudes of being self-righteous and self-wise. These attitudes are undoubtedly destructive (Eccl 7:16b). do not be over wicked and do not be a fool The second line of the admonition is stated in Eccl 7:17: Do not be over wicked and do not be a fool, why die before your time (NIV)? Does this admonition suggest that a certain amount of wickedness is tolerable so long as it is not much? In any case No. The twelve occurrences of the root ( in any form) in Ecclesiastes (3:16 [2x], 17; 7:15, 17, 25; 8:8, 10, 13, 14 [2x]; 9:2), do not support the idea of tolerating one to do evil even a very small amount of wickedness, except if Eccl 7:17 would be taken in its face value. Besides, other books in the OT do not support this idea.23 In this respect, it is very unlikely to advocate such an idea of moderation in doing evil. The admonition do not be overly wicked in v.17 does not mean one could be wicked, but not too much. It must be noted that this admonition follow the same pattern as with v. 16. There is a slight difference, however, when it comes to the occurrences of The 339 occurrences of the root in the OT show that God is particular in dealing with wickedness that it is reimbursed with punishment (see e.g., Gen 8:25; Exo 23:7; Num 16:26; Deut 9:27; 1 Kgs 8:32; Prov 3:33; Eccl 3:17; Ezek 18:20; Mal 3:21). 12
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the scalar adverbs. In v. 16, there are two scalar adverbs greatly and excessively, each of them modifies the word to which it is related; while in v. 17, only the phrase is attached with the scalar adverb greatly. The second phrase and do not be a fool is no longer associated with a scalar adverb, yet its absence is significant in affirming the meaning of the phrase do not be over wicked. In the line , the particle adverb not negates the verbal adjective ( be wicked), then followed by a scalar adverb greatly modifying the verbal adjective . Based on this syntax, the phrase could be translated literally do not be greatly wicked. The sense is that, one is in the state of being wicked, yet he wants to be much wicked. So here, the admonition prohibits one to devote himself to doing wickedness. The second phrase and do not be a fool where the scalar adverb is no longer used, gives quality to the sense of the first phrase do not be greatly wicked. It is as if one says, Do not be greatly wicked, it is an utter foolishness! Such pursuit leads to premature or early death (v. 17b). Having said the admonition, Qoheleth concluded in v. 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. Qoheleths conclusion does not leave one to make a blind choice. He suggest that one should take the admonition positively as indicated by good which is better translated it is good especially when it is put at the beginning of the sentence then followed by a relative pronoun which or that.24 In Qoheleths conclusion, he In chap. 7 alone, good appears five times as the first word of the sentence (vv. 2, 3, 5, 11, 18). Three of which translates it is better or it is good when it is followed by an infinitive construct or a relative pronoun. The translation it is better is 13
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mentioned of two parallel verbs take hold (positive) and withdraw not (negative). There is also a demonstrative pronoun this that appears two times, one is in this (with preposition ,)and the other is from this (with preposition .)The verb literally grasp takes in this as its object, and the verb withdraw not negated by takes from this.25 For this construction, it is literally translated, grasp in this, and from this withdraw not your hand. Now, what does it mean by grasp in this, and from this withdraw not your hand? Given the fact that the first takes preposition in and the second takes preposition from, it suggests that in this and from this are describing or referring to two things. Note that Qoheleths admonition can be grouped into two subsets. The first line of the admonition is concerning not to be greatly righteous and not to make oneself excessively wise, followed by the rhetorical question, why should you destroy yourself? (v. 16). The second line is regarding not to be greatly wicked and not to be a fool, then the rhetorical question, why should you die before your time? (v. 17). If v. 18 is considered as the conclusion of the admonition in vv. 16-17, then the distribution of the two prepositional demonstrative pronouns can be easily traced and be linked according to the sequence of the admonition. Apparently, the prepositional demonstrative pronoun in this in v. 18 can be related to the admonition not to be greatly righteous and not to make oneself excessively

appropriate only when there is a comparison as in the case of vv. 2, 3. See Gary Pratico and Miles Van Pelt, 53-54. The KJV retains the translation of the demonstrative this with two different prepositions ( in and from): 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. 14
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wise, which emphasis is about a self-righteous attitude and self-wise philosophy. When Qoheleth said, It is good that you will grasp in this ( ,)he meant that one must pay attention and should take the admonition concerning self-righteousness and self-wise attitudes. On the other hand, the other prepositional demonstrative pronoun from this in v. 18 can be linked to the admonition not to be greatly wicked and not be a fool, which warns one not to devote himself to doing wickedness. When Qoheleth said, from this ( )withdraw not your hand, he meant that one should refrain from devoting himself to doing evil. It is interesting to note that after Qoheleth mentioned it is good that you will take hold in this, and from this withdraw not your hand, he then clarified, for the one fears God shall come out from both of them all. It indicates that if one indeed fears ( ) God, then he should revolt against self-righteousness and self-wise philosophy and resist from devoting himself to doing evil. In this way, the one who follow the admonition of Qoheleth demonstrated wisdom in a practical sense.

Theological Implications The admonition in Eccl 7:16-17 should not be understood in its face value. As had been noted, the concern of the admonition warns about self-righteousness and self-wise philosophy, and warns about devoting oneself to doing evil, because it brings destruction and premature death (vv. 16b, 17b). In Ecclesiastes, the one who is self-righteous and has self-wise philosophy is he who seeks the benefits of long life, wealth or prosperity, personal happiness, perhaps by means of keeping a strict religious and wisdom principles (4:6; 5:1-2; 7:16). The content of Eccl 5:8, If you see in a province the oppression of the

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poor and the violation of justice and righteousness, do not be amazed at the matter may suggests an idea of self-righteousness and the cunning of those in the position or rich people whore are oppressing the poor. In this case, the idea behind self-righteousness and self-wise philosophy is associated with selfishness at the expense of oppressing others to gain benefits for themselves. In the OT, self-righteousness is rejected by God (Mic 6:6-8; Hos 2:11)26 and those who consider themselves wise were opposed by God and they met their own destruction (e.g. Gen 11:1-9; 1 Sam 13:8-15; 15:9). The second line of the admonition warns about devoting oneself to doing evil (v. 17). Accordingly, it surely brings premature death. The idea here is not just premature death, but death itself whether it is premature or not. In a sense, when one devotes himself to doing evil greatly, he would meet premature death. In the OT, God is very particular in dealing with the sins of the people. The account of Exodus provides direct information of premature death of those who lived their lives in constant rebellion against God. For instance, in the story of the golden calf, those who worshipped the calf met an early death, because God punished them for their sins (Exo 32:25-29, 25). Another example is the account of Korahs, Dathans, and Abirams rebellion. These people rebelled against Moses leadership and they insinuate doubt in the minds of the people regarding Moses authority. Some people followed them in their rebellion. This rebellion resulted to their premature death; they were swallowed up by the earth (Num 16:1-30). Elsewhere in the Bible, the act of wickedness is reimbursed with death. In the farewell speech of Moses, he mentioned that if they would remain obedient to God they
26

The idea of these sample verses is self-righteousness by observance of religious duties which is done devoid of inward beauty, so God rejects it.

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can have life. On the other hand, death would be their fate if they would choose to disobey God (Deut 30:15-20). Regarding doing evil, Ezekiel made it very clear, The soul who sins shall die the wickedness of the wicked shall be upon himself (Ezek 18:20). This thought is in harmony with Qoheleths admonition that those who devote themselves to doing evil embracing evil as their way of life are destroyed by it.

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CHAPTER 3 SUMMARY AND CONCLUSION

Summary This study has examined the bewildering admonition in Eccl 7:16-17 in order to determine whether or not Qoheleth admonished that one needs not to be overly righteous and too wise, and that one could do evil so long as it will not pass beyond certain limit. In the exegetical analysis, the literary context has shown that Eccl 7:16-17 must be understood in the context of vv. 15-18. In this unit, v. 15 serves as the building block of the weird admonition in vv. 16-17, and v. 18 is the conclusion of the admonition. Since the admonition in vv. 16-17 regarding not to be greatly righteous, not to make oneself excessively wise, not to be greatly wicked, and not to be a fool is Qoheleths response on his observation in v. 15, then Qoheleth might be giving caution about self-righteousness and determination to do evil. This supposition is supported by the expressions in v. 15 and v. 16 such as his righteousness, his wickedness, and make oneself wise. The syntax and linguistics analysis has revealed that the weird admonition in Eccl 7:16-17 warns about self-righteousness and self-wise philosophy, and it warns about devoting oneself to doing evil. Based on the study, the phrase do not be greatly righteous, pictures a person who is at the state of being righteous, yet he wanted to be more than what he is. A close idea to this is self-righteousness which is expressed by exerting efforts that pertains to self. In the phrase , the key is the term

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 which is in hithpael stem, reflexive. In this way, the phrase is translated, and do not make yourself excessively wise. Here, the idea of self is again underscored, hence the idea behind is self-wise philosophy. Proverbs 3:7 warns of being wise in ones own eyes. As for the clause do not be greatly wicked and do not be a fool, the idea behind is doing evil increasingly. It pictures a life lived in increasing wickedness. This admonition then warns one not to devote himself to doing evil. In conclusion of the admonition, Qoheleth speaks with suggestive overtone that the admonition should be taken positively (v. 18). That is to say, one should revolt against self-righteous and self-wise attitutudes, and keep on resisting against doing what is evil. In Ecclesiastes and in the OT, the self-righteous and self-wise attitudes are selfish and oppressive in nature. Its way of life is no different with a life devoted to doing what is evil. Qoheleth states that its end is destruction and death, even early death.

Conclusion The weird admonition in Eccl 7:16-17 should not be taken in its face value. The aforementioned evidences confirm that the admonition warns of self-righteous and selfwise attitudes, and warns one of a life devoted to doing evil. In v. 18, Qoheleth assures that he who fears God will come out of them all. In revolting against self-righteous and self-wise attitudes and in resisting from devoting oneself to doing evil, the fear of the Lord is so central. In this sense, while the admonition in Eccl 7:16-17 warns one of selfrighteous and self-wise attitudes and warns one not to devote himself to doing evil, it also points one to the fear of God, which is the only way to overcoming them. The one who fears God begins to understand wisdom. Refraining from living a life in self-righteous and self-wise attitudes, and in devotion to do evil, is wisdom shown in practical sense. 19

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