16 Don't be overly righteous, neither make yourself overly wise. Why should you destroy yourself?
For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith.
concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
Have you found honey? Eat as much as is sufficient for you, Lest you eat too much, and vomit it.
For I testify about them that they have a zeal for God, but not according to knowledge.
Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. But if you have bitter jealousy and selfish ambition in your heart, don't boast and don't lie against the truth. This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. For where jealousy and selfish ambition are, there is confusion and every evil deed. But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy.
forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind,
And again, "The Lord knows the reasoning of the wise, that it is worthless."
For I don't desire, brothers,{The word for "brothers" here and where context allows may also be correctly translated "brothers and sisters" or "siblings."} to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in,
When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit of it, and ate; and she gave some to her husband with her, and he ate.
"Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous,
"Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin,{ cumin is an aromatic seed from Cuminum cyminum, resembling caraway in flavor and appearance. It is used as a spice.} and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. You blind guides, who strain out a gnat, and swallow a camel!
"Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread." He answered them, "Why do you also disobey the commandment of God because of your tradition? For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. You hypocrites! Well did Isaiah prophesy of you, saying, 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. And in vain do they worship me, Teaching as doctrine rules made by men.'"
Then John's disciples came to him, saying, "Why do we and the Pharisees fast often, but your disciples don't fast?"
"Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. But when you do merciful deeds, don't let your left hand know what your right hand does, so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking.
Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.
Don't weary yourself to be rich. In your wisdom, show restraint.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Ecclesiastes 7
Commentary on Ecclesiastes 7 Matthew Henry Commentary
Chapter 7
Solomon had given many proofs and instances of the vanity of this world and the things of it; now, in this chapter,
Ecc 7:1-6
In these verses Solomon lays down some great truths which seem paradoxes to the unthinking part, that is, the far greatest part, of mankind.
Ecc 7:7-10
Solomon had often complained before of the oppressions which he saw under the sun, which gave occasion for many melancholy speculations and were a great discouragement to virtue and piety. Now here,
Ecc 7:11-22
Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the vanity and vexation of spirit that there are in the things of this world. Here are some of the praises and the precepts of wisdom.
Ecc 7:23-29
Solomon had hitherto been proving the vanity of the world and its utter insufficiency to make men happy; now here he comes to show the vileness of sin, and its certain tendency to make men miserable; and this, as the former, he proves from his own experience, and it was a dear-bought experience. He is here, more than any where in all this book, putting on the habit of a penitent. He reviews what he had been discoursing of already, and tells us that what he had said was what he knew and was well assured of, and what he resolved to stand by: All this have I proved by wisdom, v. 23. Now here,