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There may be several accounts given of these words if we take them as spoken by Solomon.

1. They seem to refer to the method of God's dealing with good and bad men in this world; of which he spake (ver. 15). Be not too strict and severe in passing judgment on God's providence; be not more righteous and wise than God is; do not think you could govern the world better than He doth; pry not toe far into those mysteries which are too deep for you; why shoulder thou confound thyself?

2. They may refer to religion; but then they are not to be understood of what is truly and really so; but of what passes .in the world for it; and men may esteem themselves very much for the sake of it. For although men cannot exceed in the main and fundamental duties of religion, in the belief and fear and love of God; yet they may, and often do, mistake in the nature and measures and bounds of what they account duties of religion.

3. They may be taken in a moral sense for that righteousness which men are to show towards each other, both in judgment and practice; and for that wisdom, which mankind is capable of, as a moral virtue; and in both these there are extremes to be avoided; and so they are not to be righteous overmuch, nor to make themselves over-wise.

(1) In not making allowance for the common infirmities of mankind; which do not only consist in the imperfections of good actions, but in such failings, which human nature is subject to in this state, notwithstanding our greatest care to avoid them.

(2) In putting the worst construction upon men's actions, which is directly contrary to that charity St. Paul so much commends. Now, there are many things men do which are accounted good or evil, according to the intention of the doer of them. I do not say that alters the nature of the action in itself; for what God commands is good, and what He forbids is evil, whatever men's intentions be; but although a good intention cannot make a bad action good, yet a bad intention may make a good action evil; not in itself, but to him that here are two ways men may exceed in judging. In making no doth it. And so an abatement in an evil action as to the person for the goodness of his intention. For although the action be not good by it, yet it is so much less evil; and in doubtful cases it takes much from the guilt, although not where the command is plain, as in the case of Saul. In charging persons with a bad intention in a good action where there is no plain evidence; for then it is but suspicion and an uncharitable judgment.

(3) In judging men's condition towards God, from some particular actions, although contrary to the general course of them.

(4) In judging of men's spiritual estate from outward afflictions which befall them.

(5) In judging too easily concerning the faults and miscarriages of others. Men show their severity to others, and partiality to themselves this way; they think themselves hardly dealt with, to be censured upon vain and idle reports, and yet they are too apt to do the same thing by others.

(6) In not using the same measures, in judging the good and the evil of other men. The one they presently and easily believe, but the other they make many difficulties about.

(7) In pronouncing concerning men's final state in another world. Which is wholly out of our reach and capacity. For that depends upon such things which it is impossible for us to know; as the nature and aggravation of men's sins; which depend upon circumstances we cannot know, but God doth. The sincerity of their repentance for those sins. We cannot know how much they have smarted for those sins in secret. What failings are consistent with a general sincerity. What things are absolutely necessary to salvation, of particular persons. Bold and presumptuous men are very positive and daring in such cases, but such as are modest and humble dare not go farther than God hath declared. The bounds of God's mercy. The usual terms of it are expressed in Scripture. But even that hath acquainted us that God hath not tied up Himself from some extraordinary instances of it. As in the case of the thief on the cross.

4. The mischief they bring upon themselves, by being thus severe towards others.

(1) This provokes the malice of others against them.

(2) It provokes God to be severe to such as show no mercy towards others. And so our Saviour understands it (Matthew 7:1, 2).

5. We may be righteous overmuch in the moral practice of righteousness towards others.

(1) That men may exceed herein. When they mind justice without mercy. The truth is, such persons are not so much as moral heathens, so far are they from being good Christians. Which so earnestly recommends charity and kindness to our greatest enemies. So that even our justice ought to have a mixture of mercy in it. When they make the law the instrument of their revenge; when they are glad they have taken their enemies at such an advantage. We may here apply St. Paul's words (1 Timothy 1:8). When they seek for no accommodation of their differences in a fair and amicable manner.

(2) How this proves so mischievous to men. It makes such men's lives very unquiet and troublesome to themselves and others. For it is impossible for some to disturb others, but they must expect a retaliation.

(3) It provokes God to shorten their days out of pity to the rest of the world.

6. To conclude all by way of advice as to the general sense of these words —

(1)Not to think everything too much, in religion and virtue, because some are here said to be righteous overmuch. The far greatest part of mankind err the other way.

(2) To understand the difference between true wisdom and righteousness and that which is not. For upon that depends the just measure of them both.

(3) Be not too curious in searching, nor too hard in censuring the faults of others.

(4) Live as easily with others as you can, for that tends much to the sweetening and prolonging life. If you are forced to right yourselves, do it with that gentleness and fairness that they may see you delight not in it.

(5) Avoid a needless scrupulosity of conscience, as a thing which keeps our minds always uneasy. A scrupulous man is always in the dark, and therefore full of fears and melancholy apprehensions; he that gives way to scruples is the greatest enemy to his own peace. But, then, let not the fear of scrupulosity make you afraid of keeping a good conscience, for that is the wisest and best and safest companion in the world.

(Bishop Stillingfleet.)

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KJV: Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?

WEB: Don't be overly righteous, neither make yourself overly wise. Why should you destroy yourself?