The first proverb deals with wisdom or goodness in its inner source; namely, a docile disposition. The two next deal with its consequences. It secures God's favour, while its opposite is condemned; and then, as a consequence of this, the good man is established and the wicked swept away. The manifestations of God's favour and its opposite are not to be thrown forward to a future life. Continuously the sunshine of divine love falls on the one man, and already the other is condemned. It needs some strength of faith to look through the shows of prosperity often attending plain wickedness, and believe that it is always a blunder to do wrong.
But a moderate experience of life will supply many instances of prosperous villainy in trade and politics which melted away like mist. The shore is strewn with wrecks, dashed to pieces because righteousness did not steer. Every exchange gives examples in plenty. How many seemingly solid structures built on wrong every man has seen in his lifetime crumble like the cloud masses which the wind piles in the sky and then dissipates! The root of the righteous is in God, and therefore he is firm. The contrast is like that of Psalm i.--between the tree with strong roots and waving greenery, and the chaff, rootless, and therefore whirled out of the threshing-floor.
The universal contrast is next applied to women; and in accordance with the subordinate position they held in old days, the bearing of her goodness is principally regarded as affecting her husband. That does not cover the whole ground, of course. But wherever there is a true marriage, the wife will not think that woman's rights are infringed because one chief issue of her beauty of virtue is the honour and joy it reflects upon him who has her heart. 'A virtuous woman' is not only one who possesses the one virtue to which the phrase has been so miserably confined, but who is 'a woman of strength'--no doll or plaything, but
'A perfect woman, nobly planned To warn, to comfort, and command.'
The gnawing misery of being fastened like two dogs in a leash to one who 'causes shame' is vividly portrayed by that strong figure, that she is like 'rottenness in his bones,' eating away strength, and inflicting disfigurement and torture.
Then come a pair of verses describing the inward and outward work of the two kinds of men as these affect others. The former verses dealt with their effects on the actors; the present, with their bearing on others. Inwardly, the good man has thoughts which scrupulously keep the balance true and are just to his fellows, while the wicked plans to deceive for his own profit. When thoughts are translated into speech, deceit bears fruit in words which are like ambushes of murderers, laying traps to destroy, while the righteous man's words are like angels of deliverance to the unsuspecting who are ready to fall into the snare. Selfishness, which is the root of wickedness, will be cruelty and injustice when necessary for its ends. The man who is wise because God is his centre and aim will be merciful and helpful. The basis of philanthropy is religion. The solemn importance attached to speech is observable. Words can slay as truly as swords. Now that the press has multiplied the power of speech, and the world is buzzing with the clatter of tongues, we all need to lay to heart the responsibilities and magic power of spoken and printed words, and 'to set a watch on the door of our lips.'
Then follow a couple of verses dealing with the consequences to men themselves of their contrasted characters. The first of these (verse 7) recurs to the thought of verse 3, but with a difference. Not only the righteous himself, but his house, shall be established. The solidarity of the family and the entail of goodness are strongly insisted on in the Old Testament, though limitations are fully recognised. If a good man's son continues his father's character, he will prolong his father's blessings; and in normal conditions, a parent's wisdom passes on to his children. Something is wrong when, as is so often the case, it does not; and it is not always the children's fault.