Eccl 7:18

“"Do not be too wicked, and do not be foolish: why should you die before your time? "When God says, "I do not want the death of the dying, only let him return and live" [Ezek. 18, 32.], it suffices to have sinned only once. We ought to raise ourselves up after a catastrophe. For just like those who argue about worldly matters, the swallow knows how to protect its young from poppy seeds, and wounded roes seek wild marjoram to cure themselves. Then why are we ignorant that the cure of repentance is proposed for sinners? But he says, "do not delay in an world that is not yours". We know that Chore, Dathan, and Habiron, on account of their uprising against Moses and Aaron, were suddenly eaten up by a gap in the earth, and in emendation of others, many were judged before the day of judgement even in their lifetime. [Cfr. Num. 16.] Therefore he says, "do not add sins to sins, lest you cause God to punish you"”

“It is good that you should take hold of this, etc. Take hold of both righteousness and wickedness. If the righteous prophet told you something that appears to you as wickedness, e.g., what Samuel said to Saul, let it not be light in your eyes to doubt it. will discharge himself of them all both of them, to preserve the righteousness and the wickedness according to their rule.”

“"Let the fear of the Lord be with you, and do all things with diligence": as if to say: do not be sluggish or negligent, because it is written in Ecclesiastes: "He who fears God neglects nothing." If I believed that a thief was going to enter my chamber and carry off my treasure, I would not leave the window open. You must always fear God, because he who "keeps the whole law but offends in one point has become guilty of all."”

“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 24: "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 17: "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 12: "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 7: "Fear God with your whole soul, and purge yourself of your negligence with few." Likewise, there is a question about what he says: "He who fears God neglects nothing." But whoever sins neglects something; therefore no one who sins fears God. But "there is no just person who does not sin"; therefore there is no just person who fears God. I respond: it must be said that negligence in one way implies contempt, and thus it is a mortal sin, and thus it is understood here; in another way, it implies any omission of circumstance whatsoever, and thus it is venial, and no one is without it.”

“"It is good that thou holdest fast to the one," - viz. righteousness and wisdom, - and withdrawest not thy hand from the other, - viz. a wickedness which renounces over-righteousness and over-wisdom, or an unrestrained life; - for he who fears God accomplishes all, i.e., both, the one as well as the other. Luther, against the Vulg.: "for he who fears God escapes all." But what "all"? Tyler, Bullock, and others reply: "All the perplexities of life;" but no such thing is found in the text here, however many perplexities may be in the book. Better, Zckler: the evil results of the extreme of false righteousness as of bold wickedness. But that he does not destroy himself and does not die before his time, is yet only essentially one thing which he escapes; also, from Ecc 7:15, only one thing, אבד, is taken. Thus either: the extremes (Umbr.), or: the extremes together with their consequences. The thought presents a connected, worthy conclusion. But if ěth-kullam, with its retrospective suffix, can be referred to that which immediately precedes, this ought to have the preference. Ginsburg, with Hitzig: "Whoso feareth God will make his way with both;" but what an improbable phrase! Jerome, with his vague nihil negligit, is right as to the meaning. In the Bible, the phrase ה ... יחא, egressus est urbem, Gen 44:4, cf. Jer 10:20, is used; and in the Mishna, יצא את־ידי חובתו, i.e., he has discharged his duty, he is quit of it by fulfilling it. For the most part, יצא merely is used: he has satisfied his duty; and יצא לא, he has not satisfied it, e.g., Berachoth 2:1. Accordingly יחא - since ěth-kullam relates to, "these ought he to have done, and not to leave the other undone," Mat 23:23 - here means: he who fears God will set himself free from all, will acquit himself of the one as well as of the other, will perform both, and thus preserve the golden via media.”