A prudent man looks forward to the consequences of things, and particularly to the consequences of his own conduct. O, how much misery and mischief might be avoided or prevented by attending only to this single principle, for what are most of the calamities we see in the world owing to but this—that men will not look before them? To the want of this wise foresight Moses attributed all the rebellions and enormities of the Jewish people, and therefore breathed forth this ardent prayer on their behalf, “Oh, that they were wise, that they understood this, that they would consider their latter end” (Deut. xxxii. 29).—Mason.
Verse 16. The “evil” from which the “wise man departeth” may mean either suffering or sin. Both may with propriety be included, the one being the cause of the other.—Wardlaw.
Fear is sometimes thought to be an unmanly principle. But look at the terrible extent of the evil dreaded. Without it is vanity and disappointment (Rom. vi. 21). Within it is the sting of guilt (1 Cor. xv. 56). Upward we see the frown of God (John iii. 36). Downward everlasting burnings (Mark ix. 44). . . . The fool, however, never fears till he falls. . . . Such a fool was the raging Assyrian, blindly confident in his own might, till the God whom he despised turned him back to his destruction (2 Kings xix. 28–37).—Bridges.
He (the good man) can never trust in himself, though he is satisfied from himself (verse 14). He knows that his sufficiency is of God; and the fear that causes him to depart from evil is a guardian to the love he feels. Love renders him cautious; the other makes him feel confident. His caution leads him from sin, his confidence leads him to God.—A. Clarke.
They which are in greatest safety are farthest from carnal security. The godly have not so many sins as the wicked, and yet they feel them more, and fear them more, and flee from them faster. And the wicked have not more valour than the godly nor so much freedom from punishment, and yet go beyond them in audacity and fleshly confidence. When David was dealt with by Nathan, he confessed his fault, he craved pardon, he set his heart to seek help from heaven against his sin; but when Ahab was spoken to by Macaiah, he persecuted the prophet, he proceeded in his purpose, he promised himself a safe return. Josiah, hearing the law of the Lord read by Shaphan, rent his clothes in grief and fear, but Jehoiakim hearing the words of God read by Baruch, in regard of the curses therein denounced, did tear the book and burn it in wrath and fury.—Dod.
A wise man knows that the enemy is strong, and that his own defences are feeble. His policy therefore is, not to brave danger, but to keep out of harm’s way. He seeks safety in flight. The fool’s character is mainly made up of two features; he thinks little of danger and much of himself. He stumbles on both sides alike. That which is strong he despises, and that which is weak he trusts. The dangers that beset him are great, but he counts them as nothing; the strength that is in him is as nothing, but he counts it great. Thus he is on all hands out of his reckoning, and stumbles at every step.—Arnot.
As a foolish fear is a betrayer of the strength of man, so a wise fear is the safety of him. Wherefore Cyprian saith, the Divine wisdom hath found out an excellent policy that by the help of fear we should be delivered. Great is the benefit of God’s providence, that sometimes fear is made both a virtue and a victory. A wise man departeth from evil before he cometh to it, for then the parting, as most easily, so is most happily made.—Jermin.
Fear a religious principle. The beginning of religion in the heart is a subject of curious inquiry and of great practical importance. There is no sufficient reason for supposing that it is in all men alike, we have no rule for saying that religion must either necessarily, or that it does usually proceed from the same cause. Different men are affected by different motives; and what sinks deep into the heart of one, makes little impression upon another. . . . Thus it is, that religion sometimes, not seldom indeed, has a violent origin in the soul, and begins in terror: “A wise man feareth and departeth from evil.”—Paley.
Verse 17. Some pettish spirits are like fine glasses, broken as soon as touched, and all on fire upon every slight and trifling occasion; when meek and grave spirits are like flints that do not send out a spark but after violent and great collision; feeble minds have a habit of wrath, and, like broken bones, are apt to roar with the least touch: it argues a very unsanctified spirit to be so soon moved. Let it be like the fire of thorns, quickly extinct.—Salter.
As small letters hurt the sight, so do small matters him that is too much intent upon them; they vex and stir up anger, which begets an evil habit in him in reference to greater affairs.—Plutarch.