The Pulpit Commentary — Ecclesiastes — Section 209

trifles. And the aim is in all cases the same-the accumulation of a store of merit which will compel a reward if God is not to show himself unjust ; an attempt to force from his hand a benediction which others cannot claim who have not adopted the same course. 'l'he folly and impiety of such conduct must be apparent to any well-balanced mind. The blessing of Heaven is not to be extorted by any attempt we may make; it may, so far at any rate as outward appearances go, be bestowed capriciously: "The just man may perish in his righteousness, the wicked man may prolong his life in his wicked- nel's." On the other hand, the fact that punishment for sin is not inevitably and inva- riably visited immediately upon the evil-doer is undoubtedly the source of danuer to those who are inclined to vice. The fact that justice is slow and lame tempts the lrinner to an unbridled course of evil; it removes one great restraint upon his conduct. He trusts t.o the lightness of his heels to escape from punishment until he runs into the arms of death. ::iome have been as shocked at the counsel, "Be not overmuch wicked," as at that "Be not righteous overmuch," as though the writer allowed that a certain moderate degree of wickedness were permissible. 'l'hey should, if they are logical, be equally horrified at the admonition of St. James," Wherefore lay apart all filthiness and super- fluity of fl,IJ,Ughtiness" (i. 21). It is in both cases a prohibition of a headlong pursuit of sin, without regard to the fearful consequences it entails. The Preacher has in view the consequences in the present life of being" righteous overmuch." The result in both instances is pretty much the same. To the one he says, "Why shouldest thou destroy thyself? "-to the other, "Why shouldest thou die before thy time?" Both classes lose the plea.sure of Ii ving, the bright, innocent joys which spring from a grateful accept- ance and temperate use of the blessings which God bestows upon men. The ascetic who makes it his aim to torture himself to the very limit of human endurance, and the debauchee who gives himself up to self-indulgence without restraint, each receive, though in different ways, the penalty due for violating the conditions of life in which God has set us. Another warning is given in the same passage against intellectual errors. "Neither make thyself overwise ; neither be thou foolish." Wisdom, too, has limits within which it should be confined. There is a. region of the unknowa.ble into which it is presumptuous for it to attempt to intrude. " Fools rush in where angels fear to tread." ill The Preacher, in conclusion, points out that A MIDDLE oouRBE IS THAT OF DUTY .UID OF SAFETY. There are dangers on the right hand and on the left, of over-rigorous austerity and of undue laxity. But the God-fearing a.re able to walk in the narrow path, and emerge at last unscathed from all the temptations with which life is surrounded. "It is good that thou shouldest take hold of this; yea, also from that withdraw not thine band, for he that feareth God shall come forth of them all." The words "this" and "that" refer to the two different precepts he has given. "Lay thine hand it is good to do so," he says, "on the one precept, ' Be not righteous overmuch ; ' but do not lose sight of the other, 'Be not overmuch wicked.' It is he that feareth God that shall steer his way between both." Without, therefore, distorting the words of the Preacher to give them a more spiritual meaning or higher tone than they actually possess, we find in them teaching which is worthy of him and of the Word of God. It is remark.able indeed, how, even in his most desponding moods, the fear of God bulks largely in his thoughts as incumbent on men, and as opening up the path of duty, however much else remains dark and unknown. "In his coldest, grayest hour this sense of the fear of God still smoulders, as it were, within his soul; not, indeed, the quickening love of God, but something that inspires reverence; something that saves him from utter shipwreck amidst the crossing and eddying currents of the sunless sea of hopeless pessimism" (Bradley).-J. W. Vers. 19-22.-WiBdom a protection. The connection between these word~ and those that precede them seems somewhat loose. But the Preacher has just been speaking of "the fear of God," and some one of those passages of Scri:eture, which assert that in it is true wisdom (Prov. i. 7; Ps. cxi. 10; Job xxviii. 28), may have been in his mind. He now speaks of the protection and strength which wisdom gives, and of the sort of conduct becoming those who possess it (ver. 19). "Wisdom strengtheneth the wise man more than ten mighty men which are in the city." Why ten mighty men are spoken ofis a question difficult to answer. It may be that" ten" is meant to suggest "a full number" (cf. Gen. xxxi. 7; Job xix. 3?, or perhaps we have here an_  :tcctESIAS'rEB; OR, THE PREACHER. 197