1. But to the contrary: in the Psalm: Men of blood and deceit shall not live out half their days.
2. Likewise, concerning the good, Exodus twenty: Honor your father, that you may be long-lived upon the earth, and live a long time: therefore life is prolonged for one who observes the commandments.
I respond: it must be said that just as it is said in Wisdom four concerning the just man: Being made perfect in a short time, he fulfilled a long time, and few days are reckoned as many; so conversely among the wicked, and likewise concerning the number of those to be saved and those to be damned: and the days of the good are longer because they are better, not because they live longer.
It should be noted, however, that the years of men are sometimes shortened lest they become evil: Wisdom four: He was taken away, lest wickedness should change his understanding, etc.; sometimes lest they become worse: in the Psalm: Men of blood and deceit shall not live out half their days.
They are prolonged, however, for the purgation of the good: Sirach 2: For gold is tested in fire; for the wicked, for their correction: Romans 2: Do you not know that the kindness of God leads you to repentance?
Fourth, four instructions for possessing justice.
Be not just overmuch. Above he set forth instructions for possessing modesty, constancy, and prudence; here in the fourth place he sets forth instructions for possessing justice: and because that is not true justice which exceeds in rigor and cruelty, but rather is to be scorned by piety: therefore he sets forth here four instructions. In the first he forbids the rigor of severity or the excess of justice: in the second, the headlong rush of impiety: in the third he commends the display of mercy: in the fourth, the overlooking of personal injury.
(Verse 17). In the first instruction, therefore, he dissuades from excess of justice in punishing, when he says: Be not just overmuch, that is, do not exceed in the rigor of justice, because it is a fault to prosecute every fault to its fullest: whence James 2: "Judgment without mercy shall be done to him who does not show mercy." Neither should you exceed in scrutinizing fault: therefore he says: Neither be more wise than is necessary, because it is said in Proverbs 30: "He who blows the nose violently draws forth blood," therefore Romans 12: "Not to be wise beyond what is fitting to be wise, but to be wise unto sobriety."
(Verse 17, 18). Be not stupefied, etc. Here is noted the second instruction in which he forbids the headlong rush of impiety: for impiety renders a man stupefied in feeling and hardened. Therefore he says: Be not stupefied: Jeremiah 31: "Everyone who eats a sour grape, his teeth shall be set on edge." It renders one cruel in deed: therefore he says: Do not act impiously overmuch, that is, cruelly: Psalm: "I said to the wicked: Do not act wickedly": and Sirach 7: "Do not sow evil in the furrows of injustice, and you shall not reap it sevenfold." It also renders the intellect blind: therefore he says: Be not foolish: Proverbs 24: "He who thinks to do evil shall be called a fool. The thought of the fool is sin." And because sin and folly hasten death: therefore the reason follows: Lest you die before your time, that is, lest your death be hastened, because in the Psalm: "Men of blood and deceit shall not live out half their days": and again Luke 12: "Fool, this night they shall require your soul of you." The example of Dathan and Abiram, who went down alive into hell.
(Verse 19, 20, 21). It is good for you to sustain the just one. Here is noted the third instruction, in which he counsels the display of mercy: and he sets forth first the exhortation and then adds the reason.
He exhorts, when he says: It is good for you to support the just one, namely in justice: Proverbs twenty-four: "Do not lie in wait nor seek wickedness in the house of the just, and do not lay waste to his rest"; because it is said in Proverbs seventeen: "It is not good to inflict harm upon the just, nor to strike the prince who judges rightly." Not only is the just one to be supported in a just cause, but also a hand is to be extended to him through almsgiving: whence he adds: But also from him do not withdraw your hand: Sirach twelve: "Do good to the just, and you will find great recompense: and if not from him, certainly from God." Having thus set forth the exhortation, he adds a threefold reason: and the first is the divine will, on account of which he says: He who fears God neglects nothing, namely of those things which God wills to be done; Sirach seven: "Fear God with your whole soul, and purge yourself of your negligence with few."
The second reason is the dignity of the just, on account of which he says: Wisdom has strengthened the wise man above ten princes of the city; and so, Wisdom six, "wisdom is better than strength, and a prudent man is better than a strong one."
The third reason is human frailty, on account of which he says: There is no just man on earth who does good and does not sin: and therefore one must have mercy on the sinner: Proverbs twenty-four: "The just man falls seven times a day and rises again"; indeed, however perfect one may be, he sometimes sins: First John one: "If we say that we have no sin, we deceive ourselves, and the truth is not in us."
(Verses 22, 23.). But also to all the words etc. Here the fourth instruction is touched upon, in which he exhorts
to the overlooking of one's own injury: whence one ought not to inquire nor believe every one who reports. Therefore he says: But also to all the words that are spoken, do not apply your heart, that is, do not give credence, because little trust is to be placed in words, since many speak much: because, Sirach nineteen, "he who believes quickly is light of heart"; and because it is difficult to hear and not believe: Sirach twenty-eight: "Hedge your ears with thorns, and do not listen to a wicked tongue"; whence one ought not to be anxious to hear what is said about oneself. And the reason is given: Lest perhaps you hear your servant cursing you: just as Shimei cursed David, Second Kings sixteen: whence Abishai says: "Why does this most wretched dog curse my lord the king? I will go and cut off his head." - And this indeed often happens, as a man can know from himself: For your conscience knows that you have frequently cursed others, and so you ought not diligently heed nor punish: Sirach thirty-one: "Know the things of your neighbor from yourself." And again, forgive: for as it is said in Matthew eighteen: "Ought you not then also to have had mercy on your fellow servant, as I also had mercy on you?"
QUESTIONS.
I. It is asked here first concerning what he says: Do not be excessively just.
On the contrary: 1. This is true per se: the just man is good, therefore the more just, the more good, therefore the most just, the most good: therefore in justice there is no excess.
2. Likewise, whatever is said of God is said in the highest degree: but just is said of God: therefore God is supremely just. And it is evident that this is not evil: therefore if the summit of justice is not evil, therefore there is no excess therein.
II. Likewise, there is a question about what is said: Neither be more wise than is necessary.
1. For he who loves more is more wise: but no one can love too much: therefore neither can one be too wise, insofar as love is referred to God.
2. Furthermore, no one is too wise, therefore neither can anyone be so: therefore no one can be more wise than is necessary.
But on the contrary: Virtue consists in the mean and is corrupted by excess just as by deficiency: therefore just as there can be sin in remitting too much, so also in punishing too much.
I respond: it must be said to this that just in one way is the same as having such a virtue: and thus the increase of justice is measured by approach to the mean,
and so there cannot be excess therein, because no one can be too virtuous nor approach the mean too closely. In another way just is said insofar as it names the act of that virtue, which is to punish: and thus its excess is not measured by approach to the mean, but rather to the extreme; then he is called more just who punishes more, and to punish in the highest degree is not good. And thus it is understood in the text.