(12) If thou sayest, Behold, we knew it not.--Man being too much inclined to answer after the manner of Cain (Genesis 4:9), "Am I my brother's keeper?" when he might give aid to those who need it.

Verse 12. - If thou sayest, Behold, we knew it not. The disciple of Wisdom may excuse himself from making any effort for the prisoners' release, by saying he had not heard of the case. St. Jerome makes the excuse to be inability, vires non suppetunt. The LXX. makes it a personal matter, ignoring the plural form of the previous paragraph. "I know him not, he is no friend of mine; why should I trouble myself about him?" Such a selfish person, like the priest and Levite in the parable, would "pass by on the other side." Doth not he that pondereth the heart consider it? God knows the truth - knows that the excuse is vain; for he is the Weigher and Searcher of hearts (Proverbs 16:2; Proverbs 21:2). Cain's plea, "Am I my brother's keeper?" is unavailable; the law of love is limited by no circumstances. He that keepeth thy soul, doth not he know it? The expression, "keeping the soul," may be equivalent to "preserving the life;" but it more probably means watching, observing, the inmost secrets of the nature (Job 7:20). The verb used is נָצַר (natsar), which has both significations. The sense of "forming." which some give it, seems not allowable. (For "heart" (leb) and "soul" (nephesh), see note on Proverbs 2:10.) Shall not he render to every man according to his works? Knowing the heart and the motive, God deals out retributive justice (Proverbs 12:14; Psalm 62:12; Romans 2:6). Septuagint, "But if thou say, I know not this man, know that the Lord knoweth the hearts of air; and he who formed (πλάσας) breath for all, himself knoweth all things, who rendereth to every man according to his works."

24:1,2 Envy not sinners. And let not a desire ever come into thy mind, Oh that I could shake off restraints! 3-6. Piety and prudence in outward affairs, both go together to complete a wise man. By knowledge the soul is filled with the graces and comforts of the spirit, those precious and pleasant riches. The spirit is strengthened for the spiritual work and the spiritual warfare, by true wisdom. 7-9. A weak man thinks wisdom is too high for him, therefore he will take no pains for it. It is bad to do evil, but worse to devise it. Even the first risings of sin in the heart are sin, and must be repented of. Those that strive to make others hateful, make themselves so. 10. Under troubles we are apt to despair of relief. But be of good courage, and God shall strengthen thy heart. 11,12. If a man know that his neighbour is in danger by any unjust proceeding, he is bound to do all in his power to deliver him. And what is it to suffer immortal souls to perish, when our persuasions and example may be the means of preventing it? 13,14. We are quickened to the study of wisdom by considering both the pleasure and the profit of it. All men relish things that are sweet to the palate; but many have no relish for the things that are sweet to the purified soul, and that make us wise unto salvation. 15,16. The sincere soul falls as a traveller may do, by stumbling at some stone in his path; but gets up, and goes on his way with more care and speed. This is rather to be understood of falls into affliction, than falls into actual sin.If thou sayest, Behold, we knew it not,.... The danger the person was in; or the innocency of his cause; or what method to take to deliver him; or that it was in our power to do anything for him; so the Vulgate Latin version, "if thou sayest, strength is not sufficient": or "we knew him not" (k), who he was or what he was; had no knowledge of him, or acquaintance with him, and so did not think ourselves under any obligation to regard his case; such excuses will not do;

doth not he that pondereth the heart consider it? he that searches the heart and tries it, and weighs every thought of it, and excuse it makes, considers and understands whether it is a mere excuse or not; though such excuses may appear plausible to men, yet to God that knows the heart they are of no avail; for he knows it to be a mere shift, and that it was unwillingness to help the distressed, and a neglect of their case; and that all that is said on their own behalf is a vain pretence;

and he that keepeth thy soul, doth not he know it? he that upholds it in life, and whose visitation preserves it, and therefore should be careful of the life of another; and if not, may justly fear the Lord will withdraw his care and preservation of them; he knows perfectly well what regard a man has to the welfare of another, or to the preservation of another man's life when in danger; and whether what he says on his own behalf is well founded: or "he that observeth thy soul" (l); all the inward motions of it, the thoughts, affections, purposes, and inclinations; he knows whether what is said is true or not;

and shall not he render to every man according to his works? and behave towards him according to the law of retaliation; the same measure he measures to others, he will measure to him again; and who having shown no mercy in saving the lives of others, when he could have done it, shall have judgment executed on him without mercy, when he is in distress.

(k) , , Sept. "non noverimus istum", Gejerus; "non novimus hunc", Pagninus, Montanus, Michaelis. (l) "et qui observat animam tuam", Michaelis, Schultens; "observator animae tuae", Tigurine version, Gejerus.