A cluster of observations is here found of divine value for warning and wisdom in practical life.
“The man that wandereth out of the way of intelligence shall rest in the congregation of the departed (or, shades).
He that loveth pleasure (or, mirth) [shall be] a poor man; he that loveth wine and oil shall not be rich.
The wicked [is] a ransom for the righteous, and the treacherous in the stead of the upright.
[It is] better to dwell in a desert land, than with a contentious and irritable woman.
[There is] a desirable store and oil in the dwelling of the wise one; but a foolish man swalloweth it up.
He that followeth after righteousness and mercy findeth life, righteousness, and honor.
A wise one scaleth the city of the mighty, and casteth down the strength of its confidence.
Whoso guardeth his mouth and his tongue guardeth his soul from troubles” (vers. 16-23).
The goodness of God leads to repentance, and the fear of Jehovah is the beginning of wisdom. Christ attracts the heart, the one Mediator between God and men. He is the way, the truth, and the life, always the object of faith to the believer. Here is the way of wisdom; and the man that wanders out of that way shall abide in the congregation of the dead, far from God (16).
Next, we have the man that loving mirth or pleasure, and wasting life's time and work in that vain pursuit, must pay the penalty of indigence. Just so he that devotes himself to wine and oil, or enjoyable living, cannot acquire wealth for any worthy or legitimate end (17). Present indulgence forbids future profit.
Then a still more pronounced character comes before us, a wicked person as such. Even in the then and present evil age, when the divine government is not yet in manifested power, who but the blind can fail to see in the downfall of the wicked a ransom for the righteous from destruction, and the transgressor laid in the pit he dug for the upright? Everyone acquainted with scripture will remember how its history teems with such proofs. But outside its range, and in rather modern times (little beyond two centuries ago), take the return of the cruelly banished Waldenses, who were enabled to make their way back to their father-land, few in number and with no external military aid, against French and Italian armies of disciplined soldiers, against the Pope, the priesthood, their Romanist countrymen, and even their own sovereign of Savoy till he was ashamed to destroy the bravest and most loyal of his own subjects. Not that I for one defend fighting for rights; but God pities the oppressed that cry to Him, even if mistaken like most of their fellow-Christians (18).
Further, we hear of the sad hindrance to peace and comfort in the home from the presence of a contentious and irritable woman. Who has not seen the misery of having to do with such a one presiding? To dwell with a termagant of this kind is worse than living in a desert land (19).
Next, we are told of what is good and wise, and the advantages which ensue. The wise as the rule lack no good thing even in their earthly dwelling; for they aspire not nor covet, contrary to wisdom and the fear of Jehovah. The foolish live in ease, and swallow all up; and who is to blame but themselves (20)?
Again, he that pursues righteousness, and mercy (that is, faithfulness in relation to Jehovah and to mankind according to our true place as well as kindness also), finds “life, righteousness, and honor” —his own at compound interest. “His own,” did I say? say rather God's excellent gift. For none can so walk without faith in God and pleasing Him (21).
Nor is it only that the dwelling of the wise has a desirable treasure therein; but if danger threaten, a wise man surmounts all opposed—scales the city of the mighty, and cuts down the strength of the confidence thereof. What can force avail against wisdom (22)?
Moreover, valuable a faculty as good speech is, it is wise to spare the tongue as well as the mouth. The time, the tone, the way, and the end have all to be considered, lest a fair intention might not only fail but provoke. As the mouth has to beware of taking in beyond what is right and good, so the tongue of letting out what is not edifying. To keep one's mouth and tongue as in God's presence is to keep the soul from troubles without end (23).