lean not to thy own understanding, "neither make thyself over wise," as if thy own private judgment were an accurate standard by which to regulate thy whole behaviour, Rom. xii. 3; the more humble thou art, the more wary and circumspect thou wilt be, and consequently the more safe. Others apply this advice as directed against too much rigour and severity in censuring men as unjust when we see them pre maturely taken away, founded upon the doctrine of the former verse: but it may with more propriety be considered as a general caution and direction to moderate our zeal with prudence, lest it bring upon us unnecessary hazard, Mat. x. 16. It was the commendation of Agricola, in Tacitus, Retinuit, quod est difficillimum, ex sapientia modum: quisquis plus justo non sapit, ille sapit. 17. Be not overmuch wicked; neither be thou foolish: why shouldest thou destroy thyself? Though there is a wicked man that prolongeth his life in wickedness, do not from such an example take courage to let loose the reins to all kinds of lust, or consider the impurity of others an encouragement to any excess of wickedness in thyself; it is folly and madness to run against a rock, because some individuals have escaped shipwreck. This form of expres sion, "be not overmuch wicked," &c. does not countenance any degree of wickedness, but as in many things we offend all, and as no one by the greatest vigilance can preserve himself entirely from miscarriages, it particularly warns us to beware, above all things, of breaking forth into presumptuous sins and superfluity of naughtiness, Jam. i. 21; excess and profuseness of evil, 1 Pet. iv. 3; greediness of lust, Ephes. iv. 19; Jer. vi. 7; ii. 23, 24; and viii. Hos. iv. 2; Mic. vii. 3.-" Why shouldest thou destroy thyself," or "die before thy time?" Why shouldst thou by excess of sin consume thy body, waste thy strength, cast thyself into the danger of civil justice, or bring upon thy body and soul the curse threatened against desperate sinners, Ps. lv. 23; Prov. x. 27; Job. xx. 18. 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. "It is good that thou shouldest take hold;" that is, firmly and constantly keep to it, and never let it go, Isai. lvi. 4; Job xvii. 9; Prov. iv. 13;-" of this," either what he recommends in this verse, the fear of God, by which the heart will be preserved from vitious and imprudent extremes, and their consequent dangers; or, the mediocrity before mentioned; and then the meaning is, It is good that thou hold fast this counsel, to follow the middle and safe way, sincerely adhering to duty, and yet wisely declining danger. According to this interpretation, the clauses "of this," and "from this," must relate to the two former precepts: It is good that thou shouldst take hold of this, that thou be not overmuch wicked; and from this withdraw not thine hand, that thou be not righteous overmuch." For he that feareth God shall come forth of them all;" of all those dangers, into which extremes are likely to draw us. He that orders his ways in the fear of God, turns aside neither to the right hand nor to the left; and in observing one precept, departs not from another: hence he shall be preserved from the dangers which lie on either side, Ps. xxxiv. 9-16; shall have comfort in trouble, and deliverance out of it; for the fear of the Lord is the beginning of wisdom, Ps. xxv. 12, 14; Job xxii. 28; Ps. xxxii. 7, 8. 19. Wisdom strengtheneth the wise more than ten mighty men which are in the city. By "wisdom" is meant that fear of God re commended in the three preceding verses, by which we are taught to preserve a holy moderation, and to avoid all unnecessary extremes in evil times: this wisdom will keep prudent persons from the dangers mentioned ver. 15. more than ten, that is, many mighty men, or principal commanders, can preserve a city. A pious man, who has God for his friend, and his angels pitching their tents about him, is much safer from danger than a city under the power of many commanders and potentates who are entrusted with its defence, 2 Kings vi. 16; Eccles. ix. 16; Isai. viii. 10; 2 Sam. xx. 16-22; Prov. xxiv. 3, 4, 5; Zech. ii. 5; Ps. xxiv. 7; Prov. iii. 21—26. and iv. 12, 13, 20. For there is not a just man upon earth that doeth good and sinneth not. Though some conceive these words to have no relation to the preceding or following verses, yet they seem to have a very fair aspect both ways. First, to the former words: there is no man so just but he will sometimes be overtaken with sin, which will easily expose him to danger, if he be deficient in spiritual wisdom to conduct himself prudently towards others. Secondly, to the following words: there is no man so just, who does not occasionally fall into sin; and therefore he ought to bear with the errors and failings of others. The common corruption of the best of men requires of them, wisdom towards themselves to prevent danger, and charity towards their brethren to forgive offences; wisdom towards themselves, that they give no occasion to any to reproach and depreciate the ways of God, Col. iv. 5, 6; 1 Thes. iv. 11, 12; Ephes. v. 13, 16; 2 Cor. xi. 12; 1 Pet. ii. 12, 15, 16; charity towards others when overtaken with a fault, considering themselves, without God's continual assistance, as equally obnoxious to the same miscarriages, Gal. vi. 1; Col. iii. 13.-"There is not a just man upon earth:" for the saints in heaven are made perfect, they sin no more, Heb. xii. 23. The words in their absolute sense are a full testimony of the imperfection of our inherent righteousness in the present life, and that justified persons come very short of that exact and perfect obedience which the law demands, Ps. ciii. 3, 4. and exliii. 2; 1 Kings viii. 46; Isai. lxiv. 6; Prov. xx. 9; 1 John i. 8, 10; Rom. vii. 14 -23. 21. Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee. Set not thy heart upon all words that men may speak of thee, nor upon all things they may |