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If there is potential for misunderstanding, clear it up. Even though Jābir (r) didn't express his misunderstandings, the Prophet ﷺ still offered an explanation of his silence. Don't allow room for doubts to creep in the minds of others, and eliminate the possibility that the whisperings of Shayṭān will take root in someone's thoughts. The onus of explanation is on the one who does something ambiguous. The Prophet ﷺ realize that his lack of response was atypical, and so he himself explained without being asked to do so, even though he is the prophet and doesn't technically need to explain to anyone!
 
A fiqh benefit we learn is that during travel, it is completely permissible to pray nafl salat (not farḍ) in a sitting position, in any direction. So if someone is driving between cities, and you are a passenger, you may follow this Sunnah by praying a nafl prayer while seated in your position
 
The Prophet ﷺ said, "The believer is noble and turns his attention away [from others]. And the corrupt person is a depraved troublemaker" [Reported by Abu Dawūd].
«الْمُؤْمِنُ غِرٌّ كَرِيمٌ، وَالْفَاجِرُ خَبٌّ لَئِيمٌ»
 
In this Hadith, the believer is described as being 'ghirr', which translates as someone who does not get involved in the scandals and drama of other people. The believer minds his own business, and leaves that which is of no concern to him. He is also 'karīm', and here the word doesn't just mean generous but in particular implies nobility: the believers keeps his dignity and does not stoop to the level of street talk and gossip. He exudes a noble demeanor and is a role model in his manners and dealings with others, especially his fellow believers.
 
The Prophet ﷺ said, "Whoever claims: 'Everyone else is destroyed!' is actually the one who is the most destroyed" [Ṣaḥīḥ Muslim].
إذا قالَ الرَّجُلُ: هَلَكَ النَّاسُ فَهو أهْلَكُهُمْ.
The meaning of this Hadith is that the one who moans about everyone else being lost or misguided, is actually himself the most lost and misguided. The famous Andalusian scholar al-Qāḍī Iyād (d. 1149 CE) remarked on this Hadith that the reason he is the most misguided is due to his arrogance: by considering everyone else to be evil, he has demonstrated a level of self-piety that indicates he himself harbors the greatest evil of arrogance!

This Hadith also teaches us to not concentrate on judging everyone else, for such judgment indicates a disease in our own hearts ('judging' here means to consider someone worse than you - obviously we may assess the correctness or incorrectness of the actions of others).
Instead of concentrating on the faults of others, we should be far more concerned about our own faults.
 
Umar b. al-Khaṭṭāb (r) advised his students, "Make sure your love is not excessive, and your hatred is not destructive." Someone asked, "Can you explain how that is possible?" He replied, "When you love someone like a child [attached to its mother], and when you hate another to the point of wanting to destroy the other person." [Reported by al-Bukharī in his Adab al-Mufrad].
 
The Prophet ﷺ said "You won't be able to take care of all people financially; instead, let your cheerful face and good manners take care of all of them!" [Musnad Bazzār].
(إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ، وَلَكِنْ يَسَعُهُمْ مِنْكُمْ بَسْطُ الْوَجْهِ وَحُسْنُ الْخُلُقِ)
 
The Prophet ﷺ said, "Acting with caution is recommended in all matters, except for the deeds of the Hereafter" [Reported by Abū Dawūd].
"التؤدة في كل شيء خير إلا في عمل الآخرة".
From the etiquettes of Islam, and a primary sign of wisdom and maturity, is to not act rashly or in haste. The one who acts on impulse ends up regretting more than benefitting. We are told that we should instead think matters through, and weigh the pros and cons of any course of action that we desire to undertake. In fact some of the Companions remarked, "Acting hastily is from Shayṭān" (and this has also been reported as a ḥadīth but it appears its chain is weak).
 
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