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Proverbs 14:14
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- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
There follows a series of proverbs which treat of the wicked and the good, and of the relation between the foolish and the wise: 14 He that is of a perverse heart is satisfied with his own ways; And a good man from himself. We first determine the subject conception. סוּג לב (one turning aside τῆς καρδίας or τὴν καρδίαν) is one whose heart is perverted, נסוג, turned away, viz., from God, Psa 44:19. The Book of Proverbs contains besides of this verb only the name of dross (recedanea) derived from it; סוּג, separated, drawn away, is such a half passive as סוּר, Isa 49:21, שׁוּב, Mic 2:8, etc. (Olsh. 245a). Regarding אישׁ טוב, vid., at Pro 12:2, cf. Pro 13:22 : a man is so called whose manner of thought and of action has as its impulse and motive self-sacrificing love. When it is said of the former that he is satisfied with his own ways, viz., those which with heart turned away from God he enters upon, the meaning is not that they give him peace or bring satisfaction to him (Lwenstein), but we see from Pro 1:31; Pro 18:20, that this is meant recompensatively: he gets, enjoys the reward of his wandering in estrangement from God. It is now without doubt seen that 14b expresses that wherein the benevolent man finds his reward. We will therefore not explain (after Pro 4:15, cf. Num 16:26; Sa2 19:10): the good man turns himself away from him, or the good man stands over him (as Jerome, Venet., after Ecc 5:7); - this rendering gives no contrast, or at least a halting one. The מן of מעליו must be parallel with that of מדּרכיו. From the lxx, ἀπὸ δὲ τῶν διανοημάτων αὐτοῦ, the Syr. rightly: from the fruit (religiousness) of his soul; the Targ.: from his fruit. Buxtorf, against Cappellus, has already perceived that here no other phrase but the explanation of מעליו by ex eo quod penes se est lies at the foundation. We could, after Pro 7:14, also explain: from that which he perceives as his obligation (duty); yet that other explanation lies proportionally nearer, but yet no so that we refer the suffix to the backslider of 14a: in it (his fate) the good man is satisfied, for this contrast also halts, the thought is not in the spirit of the Book of Proverbs (for Pro 29:16 does not justify it); and in how totally different a connection of thought מעליו is used in the Book of Proverbs, is shown by Pro 24:17; but generally the Scripture does not use שׂבע of such satisfaction, it has, as in 14a, also in 14b, the recompensative sense, according to the fundamental principle, ὃ ἐὰν σπείρῃ ἄνθρωπος τοῦτο καὶ θερίσει (Gal 6:7). The suffix refers back to the subject, as we say: רוּחי עלי, נפשׁי עלי (Psychol. p. 152). But considerations of an opposite kind also suggest themselves. Everywhere else מעל refers not to that which a man has within himself, but that which he carries without; and also that מעליו can be used in the sense of משּׁעליו, no evidence can be adduced: it must be admitted to be possible, since the writer of the Chronicles (Ch2 1:4) ventures to use בהכין. Is מעליו thus used substantively: by his leaves (Aben Ezra and others)? If one compares Pro 11:28 with Psa 1:3, this explanation is not absurd; but why then did not the poet rather use מפּריו? We come finally to the result, that ומעליו, although it admits a connected interpretation, is an error of transcription. But the correction is not וּמעלּיו (Elster) nor וּמעלליו (Cappellus), for עלּים and עללים, deeds, are words which do not exist; nor is it וּמפּעליו (Bertheau) nor וּמגּמליו (Ewald), but וּממּעלליו (which Cappellus regarded, but erroneously, as the lxx phrase); for (1) throughout almost the whole O.T., from Jdg 2:19 to Zac 1:18, דרכים and מעללים are interchangeable words, and indeed almost an inseparable pair, cf. particularly Jer 17:10; and (2) when Isaiah (Isa 3:10) says, אמרו צדיק כי־טוב כּי־פרי מעלליהם יאכלוּ, this almost sounds like a prophetical paraphrase of the second line of the proverb, which besides by this emendation gains a more rhythmical sound and a more suitable compass. (Note: As here an ל too few is written, so at Isa 32:1 (ולשׂרים) and Psa 74:14 (לציים) one too many.)
Jamieson-Fausset-Brown Bible Commentary
filled . . . ways--receive retribution (Pro 1:31). a good man . . . himself--literally, "is away from such," will not associate with him.
John Gill Bible Commentary
The backslider in heart shall be filled with his own ways,.... One that is a backslider at heart, whose heart departeth from the Lord; in whom there is an evil heart of unbelief in departing from the living God; and indeed apostasy begins at the heart, and shows itself in the life and conversation: there may be a backsliding when the heart does not wickedly depart from God; but is through the infirmity of the flesh and the force of temptation; from which backslidings the Lord's people are recovered, and which are healed by his grace; but here such an one is meant who willingly and heartily backslides; and such shall have the reward of their hands and actions given them, or the full and due punishment of their sins; they shall have their bellyful of their own wicked ways and works, the just recompense of reward for them; and a good man shall be satisfied from himself; shall eat the fruit of his own doings, shall be blessed in his deeds, and have peace and satisfaction therein; though not salvation by them, or for them: he shall be satisfied with the grace of God bestowed on him and wrought in him; and, from a feeling experience of the grace of God within him, shall be satisfied that he has in heaven a better and an enduring substance; or he shall be satisfied "from above himself" (m), from the grace that is in Christ, out of the fulness which is in him; and shall be filled with all the fulness of God he is capable of; and especially in the other world, when he shall awake in his likeness. The Targum is, "a good man shall be satisfied with his fear;'' and so the Syriac version, with the fear of his soul; it may be rendered, as by the Vulgate Latin version, "a good man shall be above him" (n); that is, above the backslider; shall be better tilled, and be more happy than he. (m) "de super eo", Montanus; "de super semet", Schultens. (n) "Et super cum erit vir bonus", V. L. De Dieu.
Matthew Henry Bible Commentary
Note, 1. The misery of sinners will be an eternal surfeit upon their sins: The backslider in heart, who for fear of suffering, or in hope of profit or pleasure, forsakes God and his duty, shall be filled with his own ways; God will give him enough of them. They would not leave their brutish lusts and passions, and therefore they shall stick by them, to their everlasting terror and torment. He that is filthy shall be filthy still. "Son, remember," shall fill them with their own ways, and set their sins in order before them. Backsliding begins in the heart; it is the evil heart of unbelief that departs from God; and of all sinners backsliders will have most terror when they reflect on their own ways, Luk 11:26. 2. The happiness of the saints will be an eternal satisfaction in their graces, as tokens of and qualifications for God's peculiar favour: A good man shall be abundantly satisfied from himself, from what God has wrought in him. He has rejoicing in himself alone, Gal 6:3. As sinners never think they have sin enough till it brings them to hell, so saints never think they have grace enough till it brings them to heaven.
Tyndale Open Study Notes
14:14 Backsliders foolishly act against what they know to be good and right and wise.
Proverbs 14:14
The Wise Woman
13Even in laughter the heart may ache, and joy may end in sorrow. 14The backslider in heart receives the fill of his own ways, but a good man is rewarded for his ways.
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Abrahams' Journey
By Jacob Prasch6.0K58:11AbrahamGEN 12:1GEN 13:1GEN 13:18PRO 14:14AMO 4:4MAT 6:33REV 20:15In this sermon, the speaker emphasizes the importance of not wasting one's life and youth by going back to worldly ways. He uses the example of Abraham and the prodigal son to illustrate the consequences of straying from God's will. The speaker also highlights the brevity of life and the certainty of judgment after death. He urges listeners to embrace the true gospel of Jesus Christ and make a decision to follow Him, as He is the only way to escape judgment and receive eternal life.
(Spirit-Filled Life) Part 4: Lay All on the Altar
By Zac Poonen1.9K1:03:33Surrender to GodSpirit Filled LifeNUM 13:33PRO 14:14LUK 11:13ROM 8:14ROM 12:11CO 10:22CO 10:5GAL 2:20GAL 5:24HEB 4:2Zac Poonen emphasizes the necessity of laying everything on the altar to experience a Spirit-filled life, drawing parallels between the Israelites' journey from Egypt to Canaan and the Christian's journey towards spiritual victory. He explains that the two baptisms the Israelites underwent symbolize salvation and the immersion in the Holy Spirit, which is meant to lead believers into a life of victory over sin. Poonen warns against seeking the Holy Spirit for mere experiences, urging believers to trust God fully and to confront the 'giants' of sin in their lives with faith. He highlights that true victory comes from recognizing our position in Christ and actively engaging in the battle against the flesh, rather than living in a state of religious complacency. Ultimately, he calls for a continuous surrender to God, encouraging believers to seek the Holy Spirit's guidance in their daily lives.
Married to Christ
By Zac Poonen1.9K52:02ChristPRO 14:14MAT 8:16MAT 9:20MAT 9:27MAT 14:22MAT 17:14HEB 1:1In this sermon, the preacher emphasizes the importance of having a genuine and passionate relationship with God. He contrasts the mindset of religious people who focus on doing the minimum required with the attitude of a true disciple who seeks to go beyond the letter of the law and experience the glory of Jesus. The preacher warns against accumulating Bible knowledge without allowing the Holy Spirit to reveal the truth and transform one's life. He encourages believers to face challenges and difficulties with the Lord, knowing that with His help, they can overcome any storm.
(Pure Testimony) Purity in Us and Our Children
By Zac Poonen1.6K1:00:04PurityPRO 14:14ISA 33:14EZK 33:301TI 3:4In this sermon, the preacher emphasizes the importance of not just asking what is lawful, but also what is profitable in our lives. He encourages believers to be cautious and avoid doubtful things, as they are likely to be dirty. The preacher also highlights the need for parents to be involved and present in their children's lives, offering guidance and love. He emphasizes that a strong and godly home is the foundation for effective ministry in the church. The sermon references verses from Isaiah and 1 Timothy to support these teachings.
Righteousness Imputed and Imparted
By Bill McLeod1.4K40:38RighteousnessNUM 32:23PSA 90:8PSA 139:23PRO 5:22PRO 14:14ISA 30:1ROM 5:17In this sermon, the speaker shares a personal story about a woman who felt restless and missed her husband when he was gone. She couldn't sleep and in her desperation, she knelt by the bed and surrendered herself to God. The speaker emphasizes the power of seeing the hands of Jesus, which can break a person and lead them to surrender their all to Him. The sermon also highlights the sacrifice of Jesus on the cross and how God could not look upon Him because of the sin He bore. The speaker encourages listeners to fully commit their lives to God and seek Him with all their hearts.
Hebrews 10:25
By James K. Boswell1.0K39:06PRO 14:14MAT 18:20HEB 10:19HEB 10:22In this sermon, the preacher emphasizes the importance of coming to the cross and surrendering to the power of the risen Lord. He recounts the story of Jesus' crucifixion and the profound impact it had on the disciples. The preacher urges the audience to examine their own hearts and confront any areas of backsliding or spiritual complacency. He encourages them to seek a deeper union with Christ and invites them to make a commitment to surrender their lives to God's will. The sermon concludes with a call to prayer and a reminder that only through the cross can true transformation and union with Christ be achieved.
Obedience and the Way of the Cross
By Zac Poonen7471:09:00PRO 14:14ISA 53:12JHN 7:37JHN 12:24JHN 12:27JHN 15:2JHN 15:5JHN 15:8JHN 15:16ROM 14:222CO 8:121JN 2:6This sermon emphasizes the importance of falling into the ground and dying to bear much fruit, following the way of the cross, and being filled with the Holy Spirit continuously. It encourages believers to choose the path of self-denial, faithfulness, and obedience to God's will, even in times of pressure and trouble, to experience spiritual growth and the power of the Holy Spirit in their lives.
Why Our Prayers Aren't Answered
By Al Whittinghill62855:42PrayerPRO 14:14PRO 21:13MAT 6:33LUK 12:22CO 12:8HEB 10:35In this sermon, the preacher emphasizes the importance of not ignoring the cry of the poor, as it can have consequences for oneself. The preacher suggests that God may be trying to communicate through someone in need, and by helping them, one becomes a channel of God's provision. The preacher acknowledges that Jesus did not meet every need, but highlights the importance of not walking by the needs around us. The sermon also references the story of Daniel, who fasted and prayed for three weeks before receiving a vision from God. The preacher emphasizes the need for repentance and standing upright before God. Additionally, the sermon mentions the story of Joshua and the defeat at AI, where God reveals that Israel has sinned and transgressed the covenant. The preacher emphasizes the importance of being on God's side rather than assuming God is on our side.
Warfare Against the Church
By Phil Beach Jr.3057:25Spiritual WarfareRepentance and DiscipleshipPRO 14:14HOS 14:1Phil Beach Jr. emphasizes the spiritual warfare faced by believers, asserting that the battle is primarily for those who are in relationship with Christ rather than the unbelievers. He highlights the danger of backsliding, where individuals become filled with their own ways instead of God's, and calls for repentance and a return to one's first love for Christ. The sermon draws parallels between the early church in Ephesus and the present-day church, urging believers to embrace the discipline of discipleship and to deny themselves in order to fully express Christ in their lives. Beach reassures that through the Holy Spirit, believers can find the grace to stand victoriously in this warfare. He concludes with a heartfelt prayer for the congregation to seek God's guidance and healing in their spiritual journeys.
The Blessedness of Brokenness (The Barrenness of Brokenness)
By Phil Beach Jr.2729:06Spiritual RenewalBrokennessPRO 14:14REV 2:4Phil Beach Jr. emphasizes the significance of brokenness in the Christian life, warning against spiritual decline and the dangers of being filled with our own ways rather than God's. He highlights the need for a deep, personal relationship with Jesus, urging believers to return to their first love and to seek a living encounter with God rather than mere information. The preacher calls for repentance and a renewed vision of our purpose as vessels to reveal Christ in a world that desperately needs Him.
Backsliding
By Richard Owen Roberts0PRO 14:14ISA 1:3JER 1:6HOS 14:12PE 2:21REV 2:4Richard Owen Roberts preaches about the story of Jeremiah, a prophet called by God to speak to a nation in decline due to backsliding. Despite Jeremiah's initial hesitation and feeling of inadequacy, God equips him to boldly confront the people, denouncing their backsliding and calling them to repentance. The sermon emphasizes the dangers and signs of backsliding, such as neglecting prayer, contentment with spiritual decline, indifference to injustice, and a lack of compassion. Roberts urges listeners to recognize the gradual nature of backsliding, the need for repentance, and the importance of returning to God with humility and a desire for spiritual renewal.
Some Signs of the Backslider in Heart
By Albert M. Ewing02SA 12:7PRO 4:23PRO 14:14MRK 14:381TI 6:102TI 3:51JN 1:7REV 3:17Albert M. Ewing delves into the topic of 'The Backslider in Heart' based on Proverbs 14:14, emphasizing the seriousness of backsliding in one's heart rather than just outwardly professing faith. He highlights the gradual and subtle nature of backsliding, leading to a loss of love for prayer, interest in God's Word, and zeal for spiritual work. Ewing warns against becoming self-indulgent, thinking lightly of sin, and neglecting known duties, which can ultimately result in feeling spiritually empty and blind to one's own condition.
The Sorrows of Backsliding
By John R. Rice0PRO 14:14JER 2:191CO 3:121CO 11:30HEB 12:5John R. Rice preaches about the consequences of backsliding, emphasizing that God chastises His beloved children when they sin, as seen in Hebrews 12:5,6. He uses examples like David's sin and the Corinthians' misconduct to illustrate how God punishes His children for their sins, showing that God is more determined to discipline Christians than lost people. Rice warns that backsliding leads to personal chastisement, natural consequences of sin, and remorse of conscience, urging backsliders to return to God before facing a bitter and sorrowful path.
Lecture Xxi. - the Backslider in Heart.
By Charles Finney0Spiritual RenewalBacksliding2CH 7:14PSA 51:10PRO 14:14ISA 55:7MAT 11:28GAL 6:1HEB 10:26JAS 4:81JN 1:9REV 2:4Charles Finney warns against the dangers of backsliding in heart, emphasizing that it is not merely a loss of emotional fervor but a serious spiritual condition where one withdraws from true devotion to God. He outlines the signs of a backslidden heart, such as formality in worship, lack of joy in serving God, and a spirit of uncharitableness. Finney explains the consequences of backsliding, including being filled with one's own ways and losing peace and joy. He concludes with steps for recovery, urging individuals to remember their fallen state, repent, and return to God with sincerity. The sermon serves as a call to vigilance in maintaining a genuine relationship with God.
The Danger of Backsliding
By Albert M. Ewing0PRO 14:14JER 17:91CO 10:12HEB 11:61JN 1:9Albert M. Ewing preaches on the dangers and consequences of backsliding in heart, emphasizing the importance of recognizing the inward condition that leads to spiritual downfall. He highlights the risks of losing one's soul, bringing shame to the cause of Christ, and the deceitfulness of the heart that can lead to unbelief and self-indulgence. Ewing urges repentance, emphasizing the need for godly sorrow and a return to the first works to restore a clean slate before God.
Why Is There No Revival?
By Al Whittinghill0PSA 80:3PSA 85:4PRO 13:10PRO 14:14MRK 7:9MRK 12:242TI 3:12REV 2:4REV 3:15Al Whittinghill preaches about the urgent need for revival in the Church, highlighting the discrepancies between the characteristics of the New Testament church and the current state of the church. He emphasizes the Divine displeasure evident in the nation and the importance of heeding God's call for a serious change in heart attitudes. Whittinghill urges believers to identify and overcome attitudes hindering revival, such as wrong priorities, complacency, resignation, prejudice, and a love for comfortable truths, stressing the necessity of prayer and a deep knowledge of God's Word for true revival to occur.
What Is a Backslider?
By John R. Rice0JDG 16:20PRO 14:14JER 2:19LUK 11:4JHN 1:8ROM 6:23John R. Rice preaches about the reality of Christians backsliding, emphasizing that even the most faithful believers in the Bible fell into sin, showcasing the constant struggle with human frailties and the downward tendency in the human race. He explains that backsliding affects a Christian's fellowship and joy with God but does not alter their sonship, highlighting the importance of recognizing one's spiritual state and seeking restoration. Rice delves into biblical examples of backsliding, illustrating how even the mightiest saints like David, Moses, and Peter stumbled, yet were still considered saved individuals.
Going Back to the Altar
By John Hames0GEN 31:30GEN 34:30GEN 35:1PRO 14:14JAS 4:8John Hames preaches on the importance of returning to our spiritual 'Bethel' when we find ourselves straying away from God's path. Using Jacob's experience as an example, he highlights the dangers of becoming distracted by worldly pursuits, compromising with sin, neglecting spiritual disciplines, and losing faith in God. Hames emphasizes the need to reexamine our consecration, realign with God's will, and reignite our passion for Him through prayer and seeking His presence.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
There follows a series of proverbs which treat of the wicked and the good, and of the relation between the foolish and the wise: 14 He that is of a perverse heart is satisfied with his own ways; And a good man from himself. We first determine the subject conception. סוּג לב (one turning aside τῆς καρδίας or τὴν καρδίαν) is one whose heart is perverted, נסוג, turned away, viz., from God, Psa 44:19. The Book of Proverbs contains besides of this verb only the name of dross (recedanea) derived from it; סוּג, separated, drawn away, is such a half passive as סוּר, Isa 49:21, שׁוּב, Mic 2:8, etc. (Olsh. 245a). Regarding אישׁ טוב, vid., at Pro 12:2, cf. Pro 13:22 : a man is so called whose manner of thought and of action has as its impulse and motive self-sacrificing love. When it is said of the former that he is satisfied with his own ways, viz., those which with heart turned away from God he enters upon, the meaning is not that they give him peace or bring satisfaction to him (Lwenstein), but we see from Pro 1:31; Pro 18:20, that this is meant recompensatively: he gets, enjoys the reward of his wandering in estrangement from God. It is now without doubt seen that 14b expresses that wherein the benevolent man finds his reward. We will therefore not explain (after Pro 4:15, cf. Num 16:26; Sa2 19:10): the good man turns himself away from him, or the good man stands over him (as Jerome, Venet., after Ecc 5:7); - this rendering gives no contrast, or at least a halting one. The מן of מעליו must be parallel with that of מדּרכיו. From the lxx, ἀπὸ δὲ τῶν διανοημάτων αὐτοῦ, the Syr. rightly: from the fruit (religiousness) of his soul; the Targ.: from his fruit. Buxtorf, against Cappellus, has already perceived that here no other phrase but the explanation of מעליו by ex eo quod penes se est lies at the foundation. We could, after Pro 7:14, also explain: from that which he perceives as his obligation (duty); yet that other explanation lies proportionally nearer, but yet no so that we refer the suffix to the backslider of 14a: in it (his fate) the good man is satisfied, for this contrast also halts, the thought is not in the spirit of the Book of Proverbs (for Pro 29:16 does not justify it); and in how totally different a connection of thought מעליו is used in the Book of Proverbs, is shown by Pro 24:17; but generally the Scripture does not use שׂבע of such satisfaction, it has, as in 14a, also in 14b, the recompensative sense, according to the fundamental principle, ὃ ἐὰν σπείρῃ ἄνθρωπος τοῦτο καὶ θερίσει (Gal 6:7). The suffix refers back to the subject, as we say: רוּחי עלי, נפשׁי עלי (Psychol. p. 152). But considerations of an opposite kind also suggest themselves. Everywhere else מעל refers not to that which a man has within himself, but that which he carries without; and also that מעליו can be used in the sense of משּׁעליו, no evidence can be adduced: it must be admitted to be possible, since the writer of the Chronicles (Ch2 1:4) ventures to use בהכין. Is מעליו thus used substantively: by his leaves (Aben Ezra and others)? If one compares Pro 11:28 with Psa 1:3, this explanation is not absurd; but why then did not the poet rather use מפּריו? We come finally to the result, that ומעליו, although it admits a connected interpretation, is an error of transcription. But the correction is not וּמעלּיו (Elster) nor וּמעלליו (Cappellus), for עלּים and עללים, deeds, are words which do not exist; nor is it וּמפּעליו (Bertheau) nor וּמגּמליו (Ewald), but וּממּעלליו (which Cappellus regarded, but erroneously, as the lxx phrase); for (1) throughout almost the whole O.T., from Jdg 2:19 to Zac 1:18, דרכים and מעללים are interchangeable words, and indeed almost an inseparable pair, cf. particularly Jer 17:10; and (2) when Isaiah (Isa 3:10) says, אמרו צדיק כי־טוב כּי־פרי מעלליהם יאכלוּ, this almost sounds like a prophetical paraphrase of the second line of the proverb, which besides by this emendation gains a more rhythmical sound and a more suitable compass. (Note: As here an ל too few is written, so at Isa 32:1 (ולשׂרים) and Psa 74:14 (לציים) one too many.)
Jamieson-Fausset-Brown Bible Commentary
filled . . . ways--receive retribution (Pro 1:31). a good man . . . himself--literally, "is away from such," will not associate with him.
John Gill Bible Commentary
The backslider in heart shall be filled with his own ways,.... One that is a backslider at heart, whose heart departeth from the Lord; in whom there is an evil heart of unbelief in departing from the living God; and indeed apostasy begins at the heart, and shows itself in the life and conversation: there may be a backsliding when the heart does not wickedly depart from God; but is through the infirmity of the flesh and the force of temptation; from which backslidings the Lord's people are recovered, and which are healed by his grace; but here such an one is meant who willingly and heartily backslides; and such shall have the reward of their hands and actions given them, or the full and due punishment of their sins; they shall have their bellyful of their own wicked ways and works, the just recompense of reward for them; and a good man shall be satisfied from himself; shall eat the fruit of his own doings, shall be blessed in his deeds, and have peace and satisfaction therein; though not salvation by them, or for them: he shall be satisfied with the grace of God bestowed on him and wrought in him; and, from a feeling experience of the grace of God within him, shall be satisfied that he has in heaven a better and an enduring substance; or he shall be satisfied "from above himself" (m), from the grace that is in Christ, out of the fulness which is in him; and shall be filled with all the fulness of God he is capable of; and especially in the other world, when he shall awake in his likeness. The Targum is, "a good man shall be satisfied with his fear;'' and so the Syriac version, with the fear of his soul; it may be rendered, as by the Vulgate Latin version, "a good man shall be above him" (n); that is, above the backslider; shall be better tilled, and be more happy than he. (m) "de super eo", Montanus; "de super semet", Schultens. (n) "Et super cum erit vir bonus", V. L. De Dieu.
Matthew Henry Bible Commentary
Note, 1. The misery of sinners will be an eternal surfeit upon their sins: The backslider in heart, who for fear of suffering, or in hope of profit or pleasure, forsakes God and his duty, shall be filled with his own ways; God will give him enough of them. They would not leave their brutish lusts and passions, and therefore they shall stick by them, to their everlasting terror and torment. He that is filthy shall be filthy still. "Son, remember," shall fill them with their own ways, and set their sins in order before them. Backsliding begins in the heart; it is the evil heart of unbelief that departs from God; and of all sinners backsliders will have most terror when they reflect on their own ways, Luk 11:26. 2. The happiness of the saints will be an eternal satisfaction in their graces, as tokens of and qualifications for God's peculiar favour: A good man shall be abundantly satisfied from himself, from what God has wrought in him. He has rejoicing in himself alone, Gal 6:3. As sinners never think they have sin enough till it brings them to hell, so saints never think they have grace enough till it brings them to heaven.
Tyndale Open Study Notes
14:14 Backsliders foolishly act against what they know to be good and right and wise.