Next we have the vivid sketch of one who has to do with a helpmate whose willful temper is the source of continual chagrin and shame. Yet the word of wisdom gives good counsel to relieve and comfort, notwithstanding such a calamity.
A contentious woman is of necessity a trial to every member of the household, but most of all to her husband. The house may be roomy, but only jars follow her; and if visitors call, it is but to increase his pain. No better place is there for him than to find a corner in the housetop; there can quiet be found, and, for piety, access to the Highest.
The soul is the living man’s center; it is himself, the seat of his will. If this be unrenewed by grace, and therefore under the enemy’s dominion, he has pleasure in evil, not only himself doing things worthy of death, but enjoying the evil of others. What room is there in such a heart for loving another, whatever his need or distress? There is no favor in his eyes, even for the nearest neighbor.
The scorner has not only no respect for what is excellent, but affects to despise it and actively hates it. When such a one meets an exemplary retribution, it is a wholesome lesson to the simple who takes warning against that wicked way. But the wise, when he is instructed, receives positive knowledge for good.
So again the righteous is not merely grieved at the house of the wicked but considers it to solemn profit. And no wonder; for the wicked are overthrown to ruin, even in this world.
Then the world is full of want, suffering, and misery. Is anyone disposed to stop his ears at the cry of the poor? God is not mocked, but resents hardness of heart; for “he also shall cry, and shall not be heard.”
On the other hand, even the angry are not insensible to a gift if it be in secret. It would be resented if others saw or knew, or if the donor were prominent, or talked. It is not only bad men whose anger is thereby pacified. See the effect on David when Abigail brought to his bosom a reward that exercised his conscience.
To the righteous, it is their life and joy to do what is right, as it is a great sorrow when through any lack of care they may fail. But nothing is so uncongenial to the workers of iniquity, ever in quest of gain through wrong. And destruction must be their portion. For there is not a creature unapparent before God, but all things are naked and laid bare to His eyes.
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 (vs. 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 (vs. 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 fatherland, 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 (vs. 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 (vs. 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 (vs. 20)?
Again, he that pursues righteousness and mercy (that is, faithfulness in relation to Jehovah and to mankind according to their 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 (vs. 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 (vs. 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 (vs. 23).
We have seen that “slow to speak” is a safeguard against troubles; we now hear how evil it is to be swift to wrath and its expression (vss. 24-31). How many are the evils of humanity as it is!
If self-control in speech protects from many a trouble, how different is the scorner’s lot and reputation! For pride and arrogance can brook no difference — haughty to superiors and disdainful where they can dare it. O what a blessed relief to learn of Him who was meek and lowly in heart! Yet He was the Son of the Highest, who bowed absolutely to His will, when despised, rejected, and loathed of men. “Even so, Father; for so it seemed good in Thy sight”!
Honest labor has its duty, its interests, and its satisfaction. Sloth, which shirks from the work of the hands, leaves all the more room for carking care, because of its fruitless desires, disappointed even to death.
The empty longing fills the day, in vain for the man himself and everyone else. The righteous on the contrary, with a conscience exercised in the duties of his relationship, has the means through his diligence to open both heart and hand ungrudgingly to the need around him.
Jehovah has respect to the person before his offering. If it be a wicked person, how could his sacrifice be other than an abomination? So in Isaiah 66:1-41Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? 2For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. 3He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. 4I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. (Isaiah 66:1‑4) we read of the apostate Jews in the latter day; they may trust in the temple they build, where once the Lord of glory filled it; they may sacrifice a lamb, and offer an oblation, and present a memorial of incense; but they are no better than a dog’s neck or swine’s blood, or blessing an idol, in His eyes who looks for and to the afflicted and contrite that tremble at His word. Worse still it is to bring a sacrifice with wicked aim, as superstition does.
Witness-bearing is the more solemn, because done with deliberate purpose, and before God avowedly as well as man. To be false thus is indeed ruinous; but to hear the call and speak the truth is to honor God and serve man, and such a one speaks unchallenged and abidingly.
A wicked man has no shame; he acts and speaks with no restraint. Not so the upright, who looks up for the direction of his way, and considers well his steps.
No axiom so sure as that every claim to wisdom, understanding, or counsel against Jehovah, is utter folly. Only destruction can be the end of such a policy.
And vain it is to trust in ordinary means without Him. The horse may be prepared for the battle, but the victory is with neither the rider nor his horse. Deliverance is of Jehovah.
Even in a day when Israel was under probation and the earthly government of Jehovah with present results for good or ill, there could not but be the working of great moral principles in those that feared His name, far beyond what the natural man covets.
It is usual to supply the word “good” in the version of the opening clause of the 22nd chapter. But this is so necessarily implied as to seem needless. For who could suppose that a false pretension is of any value? One’s name in Scripture is the manifestation of what one is; the object of the heart determines the character; and here it is supposed to be what is excellent in God’s eyes as well as man’s. Hence, loving favor accompanies it, which is far from due to silver and gold, often the portion of the worthless.
In the essentials, how little is the difference! Alike they come into the world, and alike they stand when the world passes away. “Rich and poor meet together; Jehovah is the maker of them all.” This the poor man is entitled to remember, and the rich man ought not to forget. Job had it distinctly before him: “If I despised the cause of my bondman or of my bondmaid, when they contended with me, what then should I do when God riseth up? And if He visited, what should I answer Him? Did not He that made me in the womb make him? And did not one fashion us in the womb?”
The value of prudence in a world like this is next urged. The circumspect sees the evil and seeks timely shelter; the heedless goes boldly forward and suffers the consequence.
Humility of a true sort, the fear of Jehovah, has its reward in riches and honor and life, which greater ability misses for the lack of it.
The crooked or perverse man finds painful experience on his way, thorns, snares; whereas he that guards his soul keeps aloof from all such trials.
Early training, whatever the exceptions, has its good result. Train up the lad according to his course; and when he is old, he will not depart from it. So it was with Isaac thus trained by his father. Solomon’s course was a much more checkered one, though we may hope there was repentance.
It is a difficult thing for a man of money to avoid airs with him that has none, and particularly if the latter puts himself under obligation to him. But faith delivers from this snare, and still more when there is a real living Christ.
To begin with here, injustice is to end with mischief and disappointment; yet if this sours the temper and leads to wrath, its effect is neither great nor long. It is the Old Testament analogue to Gal. 6:7, 87Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. (Galatians 6:7‑8): “Be not deceived. God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap life eternal.”
The bountiful eye, on the contrary, does not wait for the appeals of want, but looks out for it in this world of disorder and distress; and his hand and heart go with the good will of his eye, for he giveth of his bread to the poor. And such a one is and shall be blessed.
The scorner is not only ungodly and a sinner, but a source of mischief where he enters. Would you have contention to disappear, you must get rid of his presence; for it surely brings strife and shame along with it.
How different with a man who joins love of a pure heart to grace on his lips! He is a treasure, not only in private but for public complications. The king seeks such a one for his friend. It is the combination that is so rare.
Even in a world of deception, before the king shall reign in righteousness, when eyes are dim and ears dull, where the vile is called liberal and the churl bountiful, the eyes of Jehovah preserve knowledge, which otherwise would perish from the earth; and He overthrows the words of the treacherous, were they as high as Haman in the eyes of Ahasuerus.
Again, the sluggard who likes to lie abed says in his foolish fancy, "A lion is without. I shall be killed in the streets!" He is blind to the worst enemy that besets his chamber and enchains his soul.
But the mouth of strange women is yet more dangerous to the unwary: “ A deep ditch” for such as yield to her snares. He who falls therein is apt to sink indeed to utter ruin; or, in the energetic phrase of this book, he is one against whom Jehovah bath indignation.