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Proverbs 14:32
Verse
Context
Sermons
Samuel Davies
B.H. Clendennen
R.A. Torrey
Alan Redpath
John Gill
Thomas Boston
Thomas BrooksSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This verse also contains a key-word beginning with מ, but pairs acrostically with the proverb following: When misfortune befalls him, the godless is overthrown; But the righteous remains hopeful in his death. When the subject is רעה connected with רשׁע (the godless), then it may be understood of evil thought and action (Ecc 7:15) as well as of the experience of evil (e.g., Pro 13:21). The lxx (and also the Syr., Targ., Jerome, and Venet.) prefers the former, but for the sake of producing an exact parallelism changes במותו [in his death] into בתמּו [in his uprightness], reversing also the relation of the subject and the predicate: ὁ δὲ πεποιθὼς τῇ ἑαυτοῦ ὁσιότητι (the Syr.: in this, that he has no sin; Targ.: when he dies) δίκαιος. But no Scripture word commends in so contradictory a manner self-righteousness, for the verb חסה never denotes self-confidence, and with the exception of two passages (Jdg 9:15; Isa 30:2), where it is connected with בּצל, is everywhere the exclusive (vid., Psa 118:8.) designation of confidence resting itself in God, even without the 'בה, as here as at Psa 17:7. The parallelism leads us to translate ברעתו, not on account of his wickedness, but with Luther, in conformity with במותו, in his misfortune, i.e., if it befall him. Thus Jeremiah (Jer 23:12) says of the sins of his people: בּאפלה ידּחוּ, in the deep darkness they are driven on (Niph. of דחח = דחה), and Pro 24:16 contains an exactly parallel thought: the godless stumble ברעה, into calamity. Ewald incorrectly: in his calamity the wicked is overthrown - for what purpose then the pronoun? The verb דחה frequently means, without any addition, "to stumble over heaps," e.g., Psa 35:5; 36:13. The godless in his calamity is overthrown, or he fears in the evils which befall him the intimations of the final ruin; on the contrary, the righteous in his death, even in the midst of extremity, is comforted, viz., in God in whom he confides. Thus understood, Hitzig thinks that the proverb is not suitable for a time in which, as yet, men had not faith in immortality and in the resurrection. Yet though there was no such revelation then, still the pious in death put their confidence in Jahve, the God of life and of salvation - for in Jahve (Note: Vid., my Bibl.-prophet. Theol. (1845), p. 268, cf. Bibl. Psychologie (1861), p. 410, and Psalmen (1867), p. 52f., and elsewhere.) there was for ancient Israel the beginning, middle, and end of the work of salvation - and believing that they were going home to Him, committing their spirit into His hands (Psa 31:6), they fell asleep, though without any explicit knowledge, yet not without the hope of eternal life. Job also knew that (Job 27:8.) between the death of those estranged from God and of those who feared God there was not only an external, but a deep essential distinction; and now the Chokma opens up a glimpse into the eternity heavenwards, Pro 15:24, and has formed, Pro 12:28, the expressive and distinctive word אל־מות, for immortality, which breaks like a ray from the morning sun through the night of the Sheol.
Jamieson-Fausset-Brown Bible Commentary
driven--thrust out violently (compare Psa 35:5-6). hath hope--trusteth (Pro 10:2; Pro 11:4; Psa 2:12), implying assurance of help.
John Gill Bible Commentary
The wicked is driven away in his wickedness,.... That is, at death, as the opposite clause shows; he is driven out of the world, his heart is so much set on; from all the good things of it, which are his all, his portion; from the place of his abode, which will know him no more; and from all his friends and acquaintance, with whom he has lived a merry and jovial life; he shall be driven out of light into darkness, even into outer darkness; into hell, which is a place of torment, a prison, a lake burning with fire and brimstone; he shall be driven as a beast is, driven: and such is the man of sin, who shall go into perdition; and such are his followers, and that will be their end, Rev 13:1; he shall be driven sore against his will; the righteous depart, and desire to depart; but the wicked are driven, and go unwillingly, with reluctance; they would fain flee out of the hand of God, and yet they have no power to withstand; go they must, they are driven forcibly and irresistibly: and it may also denote the suddenness of their death, and the swiftness of their destruction. The driver is not mentioned; it may be understood of the Lord himself, who, in and by a storm of his wrath, hurls them out of their place; or of death, as having a commission from him, when a man has no power over his spirit to retain it; or of angels, good or bad, employed by the Lord in driving their souls to hell upon their separation from their bodies. The circumstance, "in his wickedness", may denote their dying in their sins, unrepented of, unforgiven, and without faith in Christ; in the midst of them, in their full career of sin, under the power, faith, and guilt of it; and as sometimes, in the horror of a guilty conscience, in black despair, without any hope or view of pardon, the reverse of the righteous man; and so will have all their wickedness to answer for, it being not taken away, but found upon them: or this may be expressive of the cause of the wicked man's being driven away, namely, his wickedness; for so it may be rendered and interpreted, "because of his wickedness" (n) it is for that he shall die and go to hell: or it may be rendered, "into his evil" (o); and so denote the everlasting punishment into which he shall go, being driven; but the righteous hath hope in his death; not in the death of the wicked man, as Aben Ezra, when he shall be delivered, and he can do him no more hurt; but in his own death; he dies as other men; his righteousness, though it delivers him from eternal death, yet not from a corporeal one; though the death of a righteous man is different from others; he dies in Christ, in the faith of him, and in hope of eternal life by him; and to die his death is very desirable: he has a hope of interest in the blessings of grace and glory; which is a good hope through grace; is wrought in him at regeneration; and is founded on that righteousness from whence he is denominated righteous, even the righteousness of Christ; and is of singular use and advantage to him in life: and this grace he exercises at death; it carries him through the valley of death, and above the fears of it; he hopes, though he dies, he shall rise again; and he hopes to be in heaven and happiness, immediately upon his dissolution, and to all eternity; he hopes to see God, be with Christ, angels and good men, for evermore. Jarchi's note is, "when he dies, he trusts he shall enter into the garden of Eden, or paradise.'' (n) "propter suam malitiam", Pagninus, Mercerus, Gejerus. (o) "In malam suum", Junius & Tremellius, Amama, so some in Mercerus.
Matthew Henry Bible Commentary
Here is, 1. The desperate condition of a wicked man when he goes out of the world: He is driven away in his wickedness. He cleaves so closely to the world that he cannot find in his heart to leave it, but is driven away out of it; his soul is required, is forced from him, And sin cleaves so closely to him that it is inseparable; it goes with him into another world; he is driven away in his wickedness, dies in his sins, under the guilt and power of them, unjustified, unsanctified. His wickedness is the storm in which he is hurried away, as chaff before the wind, chased out of the world. 2. The comfortable condition of a godly man when he finishes his course: He has hope in his death of a happiness on the other side death, of better things in another world than ever he had in this. The righteous then have the grace of hope in them; though they have pain, and some dread of death, yet they have hope. They have before them the good hoped for, even the blessed hope which God, who cannot lie, has promised.
Tyndale Open Study Notes
14:32 Proverbs infrequently hints at life after death. Some scholars think this verse refers to God’s granting courage to face death with dignity and serenity.
Proverbs 14:32
The Wise Woman
31Whoever oppresses the poor taunts their Maker, but whoever is kind to the needy honors Him. 32The wicked man is thrown down by his own sin, but the righteous man has a refuge even in death.
- Scripture
- Sermons
- Commentary
Tomorrow Comes
By Samuel Davies1.5K04:35EternityJOB 11:20PRO 11:7PRO 14:32In this sermon, the preacher emphasizes the fate of the wicked and contrasts it with the hope of the righteous. The wicked, who have lived in wickedness, will die in the same manner, with their guilt and sinful nature weighing heavily upon them. They will be driven away from the comforts of this world and into eternal misery. In contrast, the righteous have hope in their death, as their desires end in good and they have a taste for heaven. The sermon draws upon biblical references, such as Job 11:20 and Proverbs 11:7, to support these teachings.
Hell Is Real
By B.H. Clendennen1.4K47:27DEU 32:22PRO 11:7PRO 14:32MAT 10:28MAT 25:41MAT 25:46MRK 9:43LUK 16:192TH 1:8REV 20:15
This sermon emphasizes the reality of hell as an everlasting punishment for those who reject God, highlighting the consequences of a life of continual sin and the importance of repentance. The speaker stresses the torment of hell, the memory of past sins, and the eternal separation from God, urging listeners to turn to Christ before it's too late.
Jesus the Light of the World John 8:12-24
By R.A. Torrey0Jesus as the LightSalvation through BeliefPRO 14:32ISA 55:6MAT 16:24JHN 3:18JHN 8:12JHN 12:46JHN 17:32CO 6:2HEB 2:31JN 1:5R.A. Torrey emphasizes that Jesus is the Light of the World, asserting His divine nature and the necessity of believing in Him to escape the darkness of sin. He explores the implications of Jesus' claim, highlighting the importance of knowing both the Father and the Son for true understanding and salvation. Torrey warns that dying in sin leads to eternal separation from God, urging listeners to seek Jesus while He can be found. The sermon contrasts the light of Christ with the darkness of disbelief, illustrating the consequences of rejecting His message. Ultimately, Torrey calls for a commitment to follow Jesus, the true source of light and life.
Who Has Seen Him?
By Alan Redpath0PSA 116:15PRO 14:32ISA 57:2ROM 1:212CO 5:1PHP 1:232TI 4:6REV 14:13Paul, in his letter to Timothy, uses the metaphor of 'Departure' to describe death as a release from toil, a liberation, and a journey to God. He expresses his desire to depart and be with Christ, highlighting the peaceful anticipation of his imminent death. Paul reflects on his life as a struggle, a race, and a stewardship, emphasizing the importance of faithful service and righteousness. Looking forward, he anticipates a crown of righteousness laid up for him in heaven, symbolizing the reward for his enduring faith and service to Christ.
Of the Grace of Hope.
By John Gill0GraceHopePSA 42:11PSA 130:7PRO 14:32JER 17:7ACT 4:12ROM 15:131TH 5:8TIT 1:2HEB 11:11PE 1:3John Gill emphasizes the significance of the grace of hope in the Christian faith, explaining that hope is rooted in God and is essential for believers. He outlines that true hope is not based on human merit or external circumstances but is founded on God's promises and the work of Christ. Gill highlights that hope is a living and good hope, which sustains believers through trials and leads them to eternal life. He encourages the faithful to anchor their hope in God, who is the source of all grace and mercy, and to trust in the promises of salvation through Jesus Christ. Ultimately, hope serves as a powerful motivator for believers to persevere in their faith.
Death
By Thomas Boston0JOB 30:23PRO 14:32ECC 9:10LUK 16:22HEB 9:27Thomas Boston preaches about the contrasting states of the wicked and the righteous in death. The wicked are driven away in their wickedness, hopeless and without solid ground for eternal happiness, while the righteous have hope in their death, passing away peacefully and in a state of holiness. Boston warns against false hopes and urges sinners to repent and turn to Christ to avoid being driven away in their wickedness at death.
That Dead Man or Dead Woman
By Thomas Brooks0Hope in ChristDeath of the RighteousNUM 23:10PSA 116:15PRO 14:32JHN 11:25ROM 14:82CO 5:1PHP 1:211TH 4:14HEB 12:1REV 14:13Thomas Brooks emphasizes the contrasting fates of the wicked and the righteous in his sermon 'That Dead Man or Dead Woman.' He laments the fate of the wicked, who face torment and despair, while celebrating the joyous welcome that awaits departed believers in heaven. Brooks encourages the congregation to aspire to die the death of the righteous, highlighting the preciousness of a saint's death in God's eyes.
The Inspiration of the Bible, and Its Requirements
By B.A. Cundiff0PSA 1:5PSA 9:17PRO 14:32ISA 3:10JHN 17:21ACT 17:301TH 4:32TI 3:16HEB 13:122PE 1:21B.A. Cundiff discusses the inspiration behind the Bible, arguing that it could not have been written by wicked men due to its condemnation of wickedness, nor by good men without divine inspiration as claimed by the writers. He emphasizes the importance of believing in the Bible as an inspired book, linking it to the doctrine of entire sanctification as evidenced by various scriptures that speak of sanctification through Jesus' blood and the Holy Spirit. Cundiff challenges listeners to consider whether they believe in the Bible's teaching on sanctification and the requirement for all to be sanctified, urging them to seek sanctification through faith and prayer.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This verse also contains a key-word beginning with מ, but pairs acrostically with the proverb following: When misfortune befalls him, the godless is overthrown; But the righteous remains hopeful in his death. When the subject is רעה connected with רשׁע (the godless), then it may be understood of evil thought and action (Ecc 7:15) as well as of the experience of evil (e.g., Pro 13:21). The lxx (and also the Syr., Targ., Jerome, and Venet.) prefers the former, but for the sake of producing an exact parallelism changes במותו [in his death] into בתמּו [in his uprightness], reversing also the relation of the subject and the predicate: ὁ δὲ πεποιθὼς τῇ ἑαυτοῦ ὁσιότητι (the Syr.: in this, that he has no sin; Targ.: when he dies) δίκαιος. But no Scripture word commends in so contradictory a manner self-righteousness, for the verb חסה never denotes self-confidence, and with the exception of two passages (Jdg 9:15; Isa 30:2), where it is connected with בּצל, is everywhere the exclusive (vid., Psa 118:8.) designation of confidence resting itself in God, even without the 'בה, as here as at Psa 17:7. The parallelism leads us to translate ברעתו, not on account of his wickedness, but with Luther, in conformity with במותו, in his misfortune, i.e., if it befall him. Thus Jeremiah (Jer 23:12) says of the sins of his people: בּאפלה ידּחוּ, in the deep darkness they are driven on (Niph. of דחח = דחה), and Pro 24:16 contains an exactly parallel thought: the godless stumble ברעה, into calamity. Ewald incorrectly: in his calamity the wicked is overthrown - for what purpose then the pronoun? The verb דחה frequently means, without any addition, "to stumble over heaps," e.g., Psa 35:5; 36:13. The godless in his calamity is overthrown, or he fears in the evils which befall him the intimations of the final ruin; on the contrary, the righteous in his death, even in the midst of extremity, is comforted, viz., in God in whom he confides. Thus understood, Hitzig thinks that the proverb is not suitable for a time in which, as yet, men had not faith in immortality and in the resurrection. Yet though there was no such revelation then, still the pious in death put their confidence in Jahve, the God of life and of salvation - for in Jahve (Note: Vid., my Bibl.-prophet. Theol. (1845), p. 268, cf. Bibl. Psychologie (1861), p. 410, and Psalmen (1867), p. 52f., and elsewhere.) there was for ancient Israel the beginning, middle, and end of the work of salvation - and believing that they were going home to Him, committing their spirit into His hands (Psa 31:6), they fell asleep, though without any explicit knowledge, yet not without the hope of eternal life. Job also knew that (Job 27:8.) between the death of those estranged from God and of those who feared God there was not only an external, but a deep essential distinction; and now the Chokma opens up a glimpse into the eternity heavenwards, Pro 15:24, and has formed, Pro 12:28, the expressive and distinctive word אל־מות, for immortality, which breaks like a ray from the morning sun through the night of the Sheol.
Jamieson-Fausset-Brown Bible Commentary
driven--thrust out violently (compare Psa 35:5-6). hath hope--trusteth (Pro 10:2; Pro 11:4; Psa 2:12), implying assurance of help.
John Gill Bible Commentary
The wicked is driven away in his wickedness,.... That is, at death, as the opposite clause shows; he is driven out of the world, his heart is so much set on; from all the good things of it, which are his all, his portion; from the place of his abode, which will know him no more; and from all his friends and acquaintance, with whom he has lived a merry and jovial life; he shall be driven out of light into darkness, even into outer darkness; into hell, which is a place of torment, a prison, a lake burning with fire and brimstone; he shall be driven as a beast is, driven: and such is the man of sin, who shall go into perdition; and such are his followers, and that will be their end, Rev 13:1; he shall be driven sore against his will; the righteous depart, and desire to depart; but the wicked are driven, and go unwillingly, with reluctance; they would fain flee out of the hand of God, and yet they have no power to withstand; go they must, they are driven forcibly and irresistibly: and it may also denote the suddenness of their death, and the swiftness of their destruction. The driver is not mentioned; it may be understood of the Lord himself, who, in and by a storm of his wrath, hurls them out of their place; or of death, as having a commission from him, when a man has no power over his spirit to retain it; or of angels, good or bad, employed by the Lord in driving their souls to hell upon their separation from their bodies. The circumstance, "in his wickedness", may denote their dying in their sins, unrepented of, unforgiven, and without faith in Christ; in the midst of them, in their full career of sin, under the power, faith, and guilt of it; and as sometimes, in the horror of a guilty conscience, in black despair, without any hope or view of pardon, the reverse of the righteous man; and so will have all their wickedness to answer for, it being not taken away, but found upon them: or this may be expressive of the cause of the wicked man's being driven away, namely, his wickedness; for so it may be rendered and interpreted, "because of his wickedness" (n) it is for that he shall die and go to hell: or it may be rendered, "into his evil" (o); and so denote the everlasting punishment into which he shall go, being driven; but the righteous hath hope in his death; not in the death of the wicked man, as Aben Ezra, when he shall be delivered, and he can do him no more hurt; but in his own death; he dies as other men; his righteousness, though it delivers him from eternal death, yet not from a corporeal one; though the death of a righteous man is different from others; he dies in Christ, in the faith of him, and in hope of eternal life by him; and to die his death is very desirable: he has a hope of interest in the blessings of grace and glory; which is a good hope through grace; is wrought in him at regeneration; and is founded on that righteousness from whence he is denominated righteous, even the righteousness of Christ; and is of singular use and advantage to him in life: and this grace he exercises at death; it carries him through the valley of death, and above the fears of it; he hopes, though he dies, he shall rise again; and he hopes to be in heaven and happiness, immediately upon his dissolution, and to all eternity; he hopes to see God, be with Christ, angels and good men, for evermore. Jarchi's note is, "when he dies, he trusts he shall enter into the garden of Eden, or paradise.'' (n) "propter suam malitiam", Pagninus, Mercerus, Gejerus. (o) "In malam suum", Junius & Tremellius, Amama, so some in Mercerus.
Matthew Henry Bible Commentary
Here is, 1. The desperate condition of a wicked man when he goes out of the world: He is driven away in his wickedness. He cleaves so closely to the world that he cannot find in his heart to leave it, but is driven away out of it; his soul is required, is forced from him, And sin cleaves so closely to him that it is inseparable; it goes with him into another world; he is driven away in his wickedness, dies in his sins, under the guilt and power of them, unjustified, unsanctified. His wickedness is the storm in which he is hurried away, as chaff before the wind, chased out of the world. 2. The comfortable condition of a godly man when he finishes his course: He has hope in his death of a happiness on the other side death, of better things in another world than ever he had in this. The righteous then have the grace of hope in them; though they have pain, and some dread of death, yet they have hope. They have before them the good hoped for, even the blessed hope which God, who cannot lie, has promised.
Tyndale Open Study Notes
14:32 Proverbs infrequently hints at life after death. Some scholars think this verse refers to God’s granting courage to face death with dignity and serenity.