Most scholars I’ve read, by way of Biblical commentaries, seem to believe that “the days of my vanity” mentioned by the Teacher point to the fleeting and all too short life that a person lives, and over which he has no real control (cp. Ecclesiastes 6:12). Nevertheless, I think this understanding doesn’t take the main theme behind the Teacher’s thesis into consideration. By vanity the Teacher means ‘meaninglessness.’ While it is true that no one has any real control over what happens to his ‘wealth’ once he dies, and, while it is also true that both the wise and the fool have the same death, these aren’t the prime reasons behind the Teacher’s claim: “Vanity of vanities… all is vanity!” (Ecclesiastes 1:2). No, the teacher’s investigation of the sore travail, in which the Lord has sentenced man to be occupied (Ecclesiastes 1:13; cp. Genesis 3:14-19), is without profit. Nothing any man does in this life leads anywhere or accomplishes anything of lasting value. The labor he involves himself in is enclosed in a series of cyclical ages of life (Ecclesiastes 3:1-8), wherein the Lord has deposited him in hope of his repentance (Romans 8:20). Yet, nothing in those ages, however long or short, leads to anything lasting—whether good or evil. The very best a man is able to do is show his colors, come out of it all with a good name.
Concerning what the Teacher has seen in the days of his own vanity, or during his own meaningless life, he refers to two things, and these two things pertain to those matters he has mentioned earlier: those who have acquired wealth, whether one is wise or a fool, righteous or wicked etc. He noted that there are exceptions to the general rule that long life is given to the wise who have lived a righteous life (Ecclesiastes 7:12; cp. Deuteronomy 30:19-20; Proverbs 3:13-18; 8:12, 35). He had noticed, first, there are righteous folks who die prematurely, and, secondly, there are wicked people who live long lives (Ecclesiastes 7:15). While the general rule is true, there are exceptions. However, why would the Teacher call his reader’s attention to this point at this particular time?
Why are there exceptions to this general rule, and why does the Teacher want to call our attention to them? Moreover, why would the Teacher concern himself with the early death of folks who sin, wanting to prolong their lives (Ecclesiastes 7:17)? I believe the Teacher points this out to his reader in an effort to show the ‘righteous’ aren’t invincible. Some of the righteous will die prematurely, not having become corrupt. Conversely, it is also true that not every wicked person will die prematurely (Ecclesiastes 7:15). Therefore, the righteous should consider this and refrain from acting foolishly, namely, taking matters into their own hands. It is unwise and an overly righteous (Ecclesiastes 7:16) matter to seek to put an end to the evil in their world through force, through violence or making laws to govern every deed, similar to Jesus’ accusation of the Pharisees (cp. Matthew 23:2-4, 16-24). Such a thing, in reality, is to act wickedly (Ecclesiastes 7:17, 20). To actively take part in such matters denies the truth of Ecclesiastes 3:1, 11 and, ultimately, seeks to take away the freedom of God to exact judgment upon the righteous, who may be behaving disorderly or the wicked who, perhaps, have not yet fulfilled their time, according to the purpose of the Lord.
Thus, “Be not righteous over much…” (Ecclesiastes 7:16) probably should be understood as saying, “Don’t seek to eradicate every perceived sin in society. Let the Lord govern the lives of other folks. Being an example of how to live, and being known for your good name (verse-1) is better than telling others how they should live. Moreover, “Be not over much wicked…” (Ecclesiastes 7:17) is similarly understood as, advising the righteous to refrain from taking matters into their own hands by actively, and perhaps violently, removing a perceived sin in society or even a wicked person (through violence). If the Lord is King, let him be King. Dissatisfaction with present circumstances is, in fact, dissatisfaction with the Lord’s Table. The Table of the Lord is symbolic language for one’s experiences, which the Lord has sentenced each of us to be occupied in (cp. Genesis 3:14-19). Put another way, it is the sore labor or the judgment the Lord has levied upon a particular society (Ecclesiastes 1:13; cp. Ezekiel 39:17-23). Indeed, Paul also advises the Church to be satisfied with its lot to work the works of God through one another, rather than seeking to work through unbelievers who may seem powerful and capable (cp. 1Corinthians 10:14-22).
The Teacher’s conclusion on this matter of gaining or maintaining a good name (verse-1) is that a wise man should fear the Lord (Ecclesiastes 7:18). Let God be God, and don’t interfere in his judgment upon society. Rather, imitate him, in that he allows men their freedom of will within the boundaries of his cyclical ages (Ecclesiastes 1:13; 3:1-8; cp. Genesis 3:14-19). It is sufficient for the wise to rejoice in his life and in the labor, which the Lord has given him to be occupied in (Ecclesiastes 1:13; 3:12, 22; 5:19). Let those who are dissatisfied with the Lord’s Table be so, but the wise should take their joy in the Lord and be satisfied with the gift of God during the days of their vanity.
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