Proverbs 14:33
Wisdom rests in the heart of the discerning; even among fools she is known.
Sermons
Life ContrastsE. Johnson Proverbs 14:28-35














I. IN PUBLIC LIFE.

1. Fulness and scantiness of population. (Ver. 28.) The Hebrew had a deep sense of the value of fruitfulness in the wedded life, and of increase in the nation. The majesty of the monarch is the reflection of the greatness of his people, and the decay must represent itself in his feebleness for action. It is our duty as Christian men to study with intelligence political questions, and to support all measures which tend to freedom of commerce and abundance of food.

2. National exaltation and shame. (Ver. 34.) The common ideas of national glory and shame are false. There is no glory in victory over feeble foes, no shame in seeking peace in the interests of humanity. Too often these popular ideas of glory represent the bully and the coward in the nation, rather than its wisdom and honour. There is no other real secret of a nation's exaltation than, in the widest sense, its right dealing, and no other shame for a nation than its vices - such as drunkenness, selfishness, lust for territory. Could Englishmen see the national character in the light in which it often appears to foreigners, it would be a humbling view.

3. Royal favour or disfavour is an index of worth. (Ver. 35.) Not, of course, the only or the truest index; and yet how seldom it happens that a man rises to high position in the service of his sovereign and country without eminent worth of some description or other! Here, again, moral law is exemplified. There is nothing accidental. If it be mere prudence which gains promotion, still prudence is of immense value to the state, and moral law is confirmed by its advancement.

II. IN PRIVATE LIFE.

1. Patience and haste of temper. (Ver. 29.) They are branded respectively with the mark of sense and of folly. "The Scripture exhorteth us to possess our souls in patience; whosoever is out of patience is out of possession of his soul."

2. The calm and the seething heart. (Ver. 30.) The first member seems more correctly rendered, "life of the body is a gentle or tranquil mind." Zeal, on the other hand, or envy, is a constant ferment within the soul. Men's minds must either feed upon their own good or others' evil. Inquisitive people are commonly envious; it is a "gadding passion," and an old proverb says that "Envy keeps no holidays." Lord Bacon says it is the vilest passion and the most depraved. Christian humility and love can only sweeten the heart, and dilute or wash away its natural bitterness

3. The violent death and the peaceful end. (Ver. 32.) A sudden death was viewed as a visitation from God (Psalm 36:13; 62:4). It was thought that the wicked could hardly come to any other end. But the righteous has confidence in his death. Considering the great silence of the Old Testament on the future life, it can hardly be honest exegesis to force the meaning of hope of a future life into this passage. Nor is it necessary. It is the consciousness that all is well, the soul being in God's hands, that the future may be left with him who has revealed himself in the past, which sheds peace into the dying soul.

4. Silent wisdom and noisy pretence. (Ver. 33.) The still and quiet wisdom of the sensible man (Proverbs 10:14; Proverbs 12:16, 23) is contrasted with the eager and noisy utterances of what the fool supposes to be wisdom, but in reality is the exposure of his folly. "There is no decaying merchant or inward beggar hath so many tricks to uphold the credit of their wealth as those empty persons have to maintain the credit of their sufficiency." Wisdom and piety are felt and fragrant, like the violet in the hedge, from humble places and silent lives, Let us aim to be, not to seem. - J.

The wicked is driven away in his wickedness; but the righteous hath hope in his death.
For the most part, the end of good men is full of peace and comfort, and good hopes of their future condition; but the end of bad men quite contrary, full of anguish and trouble, without peace or comfort, or hope of any good to befall them afterwards. If this be generally true, it is a mighty testimony on the behalf of piety and virtue. It is as good as a demonstration that the religious man is in the right.

I. THIS OBSERVATION IS GENERALLY TRUE. It is enough to appeal to the common and daily experience of mankind (Psalm 37:37). When good men come to die, they have commonly a great calm and serenity in their minds, and are full of good hopes of God's mercy and favour. But there are exceptions, both to the peace of the righteous and to the misery of the wicked, in death. Some good men are melancholy and dispirited. They may be naturally of a dark temper. The quiet death of a bad man may be explained by disease; or stupidity, through ignorance or gross sensuality; or the delusion of false principles.

II. WHENCE DOES THIS DIFFERENCE PROCEED? It is founded in the true nature and reason of the things themselves; in the nature of religion and virtue, and of impiety and vice.

1. A religious and virtuous life is a real ground of peace and serenity of mind, of comfort and joy, under all the evils and calamities of life, and especially at the hour of death.

2. Impiety and wickedness is a real foundation of guilt and fear, of horror and despair, in the day of adversity and affliction, and more especially in the approaches of death.

II. IF THIS BE TRUE, IT IS A DEMONSTRATION ON THE SIDE OF RELIGION. Upon three accounts.

1. Because the principles of religion, and the practice of them in a virtuous life, when they come to the last and utmost trial, do hold out, and are a firm and unshaken foundation of peace and comfort to us.

2. That they minister comfort to us in the most needful and desirable time.

3. That when men are commonly more serious and sober and impartial, and when their declarations and words are thought to be of greater weight and credit, they give this testimony to religion and virtue, and against impiety and vice.

(J. Tillotson, D.D.)

Mr. Robert Owen once visited a gentleman who was a believer. In walking out they came to the gentleman's family grave. Owen, addressing him, said, "There is one advantage I have over Christians; I am not afraid to die; but if some of my business were settled, I should be perfectly willing to die at any moment." "Well," said his companion, "you say you have no fear of death — have you any hope in death?" After a solemn pause, he replied, "No!" "Then," replied the gentleman, "you are on the level with that brute; he has fed till he is satisfied, and stands in the shade, whisking off the flies, and has neither fear nor hope."

As to the death of a wicked man, here is —

1. The manner of his passing out of the world. He is "driven away."

2. The state he passeth away into. He dies in a hopeless state. The righteous hath hope in his death. He has the grace of hope, and the well-founded expectation of better things than he ever had in this world.

I. HOW, AND IN WHAT SENSE, ARE THE WICKED "DRIVEN AWAY IN THEIR WICKEDNESS AT DEATH." What is meant by their being "driven away"? Three things; they shall be taken away suddenly, violently, and irresistibly. Whence are they driven and whither? They are driven out of this world, where they have sinned, into the other world, where they must be judged. They are driven out of the society of the saints on earth, into the society of the lost in hell. They are driven out of time into eternity. They are driven out of their specious pretences to piety. They are driven away from all means of grace, quite out of all prospect of mercy. In what respects may they be said to be driven away in their wickedness? In respect of their being driven away in their sinful, unconverted state. They die sinning, acting wickedly against God, loaded with the guilt of their sins, and under the absolute power of their wickedness.

II. THE HOPELESSNESS OF THE STATE OF UNRENEWED MEN AT THEIR DEATH. Consider four things.

1. Death cuts off their hopes and prospects of peace and pleasure in this life.

2. When death comes, they have no solid ground to hope for eternal happiness.

3. Death roots up their delusive hopes.

4. Death makes their state absolutely and for ever hopeless. Exhortation.(1) Take heed that you entertain no hopes of heaven but what are built on a solid foundation. Beware of hope built upon ground that was never cleared. Beware of that hope which looks bright in the dark, but loses all its lustre when it is set in the light of God's Word. Beware of that hope which stands without being supported by Scriptural evidences.(2) Hasten, O sinners, out of your wickedness, lest you die in your sin.(3) Be concerned for others, lest they be "driven away."

III. THE STATE OF THE GODLY IN DEATH IS A HOPEFUL STATE.

1. They have a trusty good Friend before them in the other world.

2. They shall have a safe passage through to the other world.

3. They shall have a joyful entrance into another world. Objection: How comes it to pass that many of the godly, when dying, are full of fears, and have little hope? Answer: The fears are usually consequences of states of bodily health; but they may be due to flagging spiritual life. Improvement: How to prepare for death, so that we may die comfortably.

(1)Let it be your constant care to keep a clean conscience.

(2)Be always watchful, waiting for your change.

(3)Employ yourselves much in weaning your hearts from the world.

(4)Be diligent in gathering and laying up evidences of your title to heaven, for your support and comfort at the hour of death.

(5)Despatch the work of your day and generation with speed and diligence.

(T. Boston, D.D.)

I. THE CHARACTER OF THE RIGHTEOUS. The peculiar distinction between the righteous and the wicked lies in the heart, not in the understanding.

II. THE TRUTH ASSERTED IN THE TEXT. The assertion is true, though there may be some apparent exceptions There is nothing preceding, attending, or following death, which can destroy the foundation of the hope of the righteous.

1. A clear and just sense of their guilt and ill desert in the sight of God cannot destroy their hope in Christ.

2. There is nothing in the thoughts of leaving this world which can destroy their hope.

3. There is nothing in the prospect of having a more constant and realising sense of the Divine presence which can destroy their hope.

4. The prospect of being for ever united with perfectly holy creatures cannot destroy their hope.

5. Nor in the prospect of the holy employment of heaven.

6. Nor in seeing the displays of Divine justice upon the vessels of wrath after death.

7. Nor in seeing all the Divine purposes completely accomplished and unfolded.

8. Nor the prospect of existing for ever. Improvement of the subject:(1) If the righteous have hope in their death, then they are essentially different from the wicked.(2) If only the righteous have hope, then multitudes will be fatally disappointed in their dying hour.(3) The death of the righteous may be peculiarly instructive and beneficial to the living.

(N. Emmons.)

The Old Testament deals much with the present life; the New Testament much with the future. But the one does not teach a different thing from the other. Hope is the grand element in the religion of the righteous. A righteous man is a hopeful man.

1. There is the hope of Divine support in death itself.

2. There is the hope of complete deliverance from the evils incident to a physical existence.

3. There is the hope of introduction to unmingled and permanent good.

(James Foster, M.A.)

Sketches of Four Hundred Sermons.
1. An enemy all must meet. Death.

2. A privilege all must envy. Hope in death.

3. A dispensation all must approve of. The righteous hath hope in his death.

(Sketches of Four Hundred Sermons.)

Sketches of Four Hundred Sermons.
1. What he is driven from. A large measure of happiness, and from all sources of moral improvement.

2. Where he is driven to. Out of time into eternity, and from the presence of God.

3. What he carries with him. His wickedness; the accumulated sins of a whole life, and a fixed character of evil. Learn —(1) What "a dreadful view of life and death for the wicked.(2) The greatness of Christ's salvation from the greatness of the ruin from which it saves.(3) The value of the gospel hope from the happiness it secures in life and death.

(Sketches of Four Hundred Sermons.)

Homiletic Monthly.
I. IN LIFE.

1. The difference is real, not imaginary. It is in the inward disposition, as well as in the outward conduct.

2. The difference is manifest. The ruling disposition, which is the life of character, and which is essentially different in both, makes itself known by its fruit.

3. The difference is increasing. These two characters continue to show forth their difference, and to go further from each other for ever.

II. IN DEATH. "The wicked is driven away in his wickedness" —

1. As by a storm. He has no foundation to stand upon. He has no hold upon anything real, lasting.

2. As a culprit is led away to his execution. There is no resignation on his part to a superior will than his own. He views the past with remorse, and anticipates the unknown future with gloom and fear. "But the righteous hath hope in his death." This is an indication of strength, not weakness. He hath hope, even in death, when all things that are seen vanish away.Some reasons for his hope:

1. The Bible, as he reads it and believes it; the light which came from heaven drives away the gloom of the dark valley, and reveals the land beyond.

2. He is at peace with God. God is known by him as his Father, Friend, and Saviour. Love to God, in his heart, has put away fear.

3. He is confident that his Redeemer has absolute control over all things; that He is Lord of the future. His hope, therefore, is such that, like Fuller, he is not afraid to plunge into eternity. The text is a proof of a belief in a future state of rewards and punishments in the time of Solomon.

(Homiletic Monthly.)

I. THE PUNISHMENT TO BE INFLICTED UPON A CERTAIN MAN.

1. The name of the offender. Wicked.

2. The nature of the offence. Malice.

3. The punishment; in three degrees. As begun in this life. Increased at the time of death. Perfected at the day of judgment.

II. THE CONCLUSION OF THE RIGHTEOUS.

1. What is a righteous man?

2. What is it to have hope in death?

(S. Hieron.)

Homiletic Review.
I. THE HOPELESS. Whose? "The wicked" — the unconverted. What?

1. The condition in which he dies. "In his wickedness." He lived careless and indifferent, encased in false hope; or hardened and scoffing, fighting against God. So he dies. Driven away not from, but in his wickedness. Death makes no change of character. "Unjust still."

2. The compulsion under which he dies. "Driven away." Ejected from this life's engagements, enjoyments, and means of improvement. Torn away from possessions, pursuits, pleasures, and prospects here. "This night — thy soul — then whose," etc.? Death takes no bribes. Wishes and protests unheeded. "Driven... chased out," etc. (Job 18:18).

II. THE HOPEFUL. Whose, "the righteous" in moral position, principle, practice. What? — Hopeful of —

1. The Divine support in it.

(1)Needed, because of body's pains, affections' ties, conscience failures.

(2)Promised. "As day... strength." "When thou passest," etc.

(3)Realised. "Yea, though I walk," etc.

2. Decisive victory over it. Prospective — Grave robbed. "Resurrection of life."

3. Heavenly glory after it.

(1)Angelic convoy. "Lazarus carried by angels."

(2)Immediate entrance. "Absent from body... at home," etc.

(3)Then reunion of soul and body in heavenly glory. All must die. Which — yours? A sheriff's arrest, or a Saviour's arrival? (John 14:3).

(Homiletic Review.)

Men will leave the world according to their conduct in it.

I. THE OBJECTS.

1. His hope of support in death; of the immortality of the soul; of the resurrection of the body; and of perfect happiness in heaven.

II. THE GROUNDS AND EVIDENCES. The foundation of the hope is the free mercy of God, which can be communicated only through Jesus Christ. Evidence of this hope is that the righteous man finds, upon a thorough trial, that the characters which God has declared essentially necessary to salvation do belong to him.

III. THE VARIOUS LIMITATIONS AND DEGREES OF A GOOD HOPE IN DEATH. A good hope is always supported by evidence, and according to the degree of evidence is the degree of hope. Different believers, at different times, have different degrees of evidence. Much depends on weakness of body, mind, or heart. But every righteous man has a substantial reason to hope, whether he clearly sees it or not. Good men do, in fact, usually enjoy a comfortable hope.

(S. Davies, A.M.)

I. THE DOOM OF THE WICKED. As smoke is driven by the wind, so will the wicked perish in the day of wrath. We are not able to form a right conception of what it is to be and abide in wickedness. Because it is so near us, we do not know it.

II. THE HOPE OF THE JUST. Hope, always lovely, is then sweetest when it beams from heaven through the gloom that gathers round the grave.

(W. Arnot.)

I. THE CHARACTER OF THE RIGHTEOUS.

1. He is one who has been convinced of his unrighteousness.

2. One who is made the partaker of righteous principles.

3. One who is righteous and holy in his life.

II. THE HOPE OF THE RIGHTEOUS. This hope has for its object future spiritual and eternal blessings. It is called a "good hope through grace," because we are indebted for it to the grace and favour of God; and because it is wrought in us by the gracious influences of the Divine Spirit. Eternal life includes the immortality of the soul — the everlasting, conscious existence of the rational mind; the resurrection of the body; and the enjoyment of eternal happiness.

(J. Entwistle.)

Homilist.
Three things implied in the death of the wicked are here set forth.

I. A VERY SOLEMN CHANGE. He is "driven away."

1. Whence?(1) From all existing enjoyments; the beauties of nature, the circles of friendship, the pleasures of literature, etc.(2) From all secular engagements. The farmer, lawyer, statesman, etc.(3) From all means of moral improvement: churches, Bibles, teachers.

2. Whither? To the grave as to his body, to eternal retribution as to his soul. The death of the wicked implies —

II. A GREAT PERSONAL RELUCTANCE. He does not go away, he is not drawn away; he is "driven away."

1. All the sympathies of his nature are centred in this life. They are all twined around earthly objects, as the ivy around the old castle. They are all more deeply rooted in the earth than the oak of centuries. He is in the world, and the world is everything to him.

2. The future world is terribly repulsive to him. Not a ray of hope breaks through his tremendous gloom; it is one dense mass of starless thunder-cloud. This being the case, with what tenacity he clings to life! He will not go, he cannot go, he must be "driven." His death is not like the gentle fall of the ripened fruit from its old branch in autumn, but like the oak, uprooted, and dashed into the air, by a mighty whirlwind. It is not like a vessel gliding to its chosen haven, but like a bark driven by a furious wind to a shore it shrinks from with horror. "Driven away!" The death of the wicked, as here indicated, implies —

III. A TERRIBLE RETENTION OF CHARACTER. He is "driven away" in his wickedness. He carries his wickedness with him. This is the worst part of the whole. He carries his vile thoughts, his corrupt passions, his sinful purposes, his depraved habits, his accumulated guilt, with him. He will leave everything else behind but this — this adheres to him. He can no more flee from it than from himself. This wickedness will be the millstone to press him downward into deeper, darker depths for ever; the poison that will rankle in the veins for ever; the fuel that will feed the flames for ever. O sinner, lay down this wickedness at the foot of the atoning and soul-renovating Cross!

(Homilist.)

The text —

I. DESCRIBES THE DREADFUL TERMINATION OF A COURSE OF IRRELIGION AND OF SIN.

1. Who are the wicked? The term is generally restricted to "sinners of the baser sort" — those whose lives are grossly sensual. But Scripture regards it as the appropriate designation of all who are in an unregenerate state; all who are destitute of the fear and love of God, who habitually transgress His law, and practically disregard His gospel.

2. What will be the issue of their career? Note the manner in which he dies. Reluctantly. Unavoidably. The condition in which he dies. In his sins, with all his guilt on his head, and all his depravity in his heart.

II. DESCRIBES THE BLESSINGS OF THOSE WHO DIE IN THE LORD.

1. Who is righteous? Not simply believers, but regenerated and converted sinners.

2. What is the privilege of the righteous? He has hope in his death. That hope is glorious in its object. It is sure in its foundation. It is felicitating in its influence.

(J. Corney.)

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.

( Matthew Henry.)

I. THERE IS THE HOPE OF DIVINE SUPPORT IN DEATH ITSELF. "As thy day," etc.

II. THERE IS THE HOPE OF COMPLETE DELIVERANCE FROM THE EVILS INCIDENT TO A PHYSICAL EXISTENCE. In this life the soul is imprisoned. Its heavenly and spiritual tendency is retarded by its companion of dust. Spiritual life has its thought, feeling, and expression limited and baffled by physical boundaries. A prolonged mental exercise is followed by fatigue and reaction, so is it with spiritual exercises and pleasures. Death sets the righteous free from all these evils. It takes down the decaying, exposed, and inferior tabernacle, that the guest within may come forth to light and liberty. It introduces the soul to perfection of being, activity, and enjoyment.

III. THERE IS THE HOPE OF INTRODUCTION TO UNMINGLED AND PERMANENT GOOD.

(Jas. Foster, M.A.)

"My breath is short, and I have little hopes, since my late relapse, of much further usefulness. A few exertions, like the last struggles of a dying man, or glimmering flashes of a taper just burning out, is all that can be expected from me. But, blessed be God! the taper will be lighted up again in heaven."

( G. Whitefield.)

The Christian, at his death, should not be like the child, who is forced by the rod to quit his play, but like one who is wearied of it, and willing to go to bed. Neither ought he to be like the mariner, whose vessel is drifted by the violence of the tempest from the shore, tossed to and fro upon the ocean, and at last suffers wreck and destruction; but like one who is ready for the voyage, and, the moment the wind is favourable, cheerfully weighs anchor, and, full of hope and joy, launches forth into the deep.

(R. Scriver.)

I have read of a painter who was painting "Death"; and he painted Death as we generally see Death painted — a skeleton and a scythe! That is a horrid way of painting it! A good man coming by said, "That is not the way to paint Death: you should paint him a beautiful bright angel with a golden key in his hand to open the door and let us into heaven." That is Death to the Christian. When Bishop Beveridge was dying, the good man said, "If this be dying, I wish I could die for ever." You remember in the "Pilgrim's Progress," when Christian and his friend Hopeful come to die, it is represented as if they were crossing a river. Christian gets somewhat afraid. "Cheer up, brother!" says Hopeful, "I feel the bottom, and it is quite firm and sound. Cheer up, brother!" Then after a little while Christian said, "I see Him again; and He tells me, 'When thou passest through the waters, I will be with thee.'" Then he also found ground to stand upon, and the rest of the water was so shallow that he could walk in it. And after a few minutes more they both found themselves at the gate of the Celestial City!

(J. Vaughan, M.A.)

I. THE WICKED IS DRIVEN AWAY IN HIS WICKEDNESS.

1. Wicked men are taken out of the world against their will, and by a power which they cannot withstand.

2. They die with their souls unrenewed and their characters unchanged.

3. They go to receive the punish- ment of their sins.

II. THE RIGHTEOUS HATH HOPE IN HIS DEATH. Though they may not be able to express themselves in the language of assurance and exultation, yet will there be a believing dependence on the mercy and faithfulness of God. And even though all hope should seem gone, and the manifestations of the Divine presence be withdrawn, yet even then would the declaration of our text be true. For as, on the one hand, the real certainty of our salvation is not augmented or diminished by our present feelings, however the evidence of it to ourselves may be affected, so, on the other, the position — the righteous have hope in their death — is not to be limited merely to express the feelings which the righteous may experience at death, but expresses also the security of their state. The foundation, as well as the objects of hope, remain firm and immutable. It is in the weakness of nature that the supporting energy of grace is most apparent, and the power of the Saviour is most conspicuously displayed. And how often hath it happened that, in the midst of utmost exhaustion, when all further utterance had ceased, the soul has seemed to catch a glimpse of future glory, and, reanimating the almost lifeless body, hath proclaimed its assurance of the Divine love and mercy and protection, and ascended to heaven in a song of holy triumph!

(Alex. Fisher.)

An assured hope is not like a mountain torrent, but like a stream flowing from a living fountain, and often so quietly that it is scarcely visible but for the verdure of its banks.

(W. Spring.)

People
Solomon
Places
Jerusalem
Topics
Abides, Discerning, Discernment, Foolish, Fools, Heart, Hearts, Herself, Intelligent, Inward, Itself, Lets, Maketh, Midst, Mind, Reposes, Rest, Resteth, Resting-place, Rests, Understanding, Wisdom, Wise
Outline
1. A wise woman builds her house

Dictionary of Bible Themes
Proverbs 14:33

     5014   heart, human
     8757   folly, effects of

Library
A Startling Statement
TEXT: "The wicked shall not be unpunished."--Prov. 11:21. There are very many passages of Scripture which ought to be read in connection with this text; as for example, "Fools make a mock at sin" (Proverbs 14:9), for only a fool would. Better trifle with the pestilence and expose one's self to the plague than to discount the blighting effects of sin. And, again, "The soul that sinneth it shall die" (Ezekiel 18:4). From this clear statement of the word of God there is no escape. Or, again, "Our
J. Wilbur Chapman—And Judas Iscariot

Hollow Laughter, Solid Joy
'Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.'--PROVERBS xiv. 13. 'These things have I spoken unto you, that My joy may be in you, and that your joy may be fulfilled.'--JOHN xv. 11 (R.V.). A poet, who used to be more fashionable than he is now, pronounces 'happiness' to be our being's end and aim. That is not true, except under great limitations and with many explanations. It may be regarded as God's end, but it is ruinous to make it man's aim. It is by no means
Alexander Maclaren—Expositions of Holy Scripture

Satisfied from Self
'... A good man shall be satisfied from himself.'--PROVERBS xiv. 14. At first sight this saying strikes one as somewhat unlike the ordinary Scripture tone, and savouring rather of a Stoical self-complacency; but we recall parallel sayings, such as Christ's words, 'The water that I shall give him shall be in him a well of water'; and the Apostle's, 'Then shall he have rejoicing in himself alone.' We further note that the text has an antithetic parallel in the preceding clause, where the picture is
Alexander Maclaren—Expositions of Holy Scripture

Sin the Mocker
'Fools make a mock at sin; but among the righteous there is favour.'--Proverbs xiv, 9. The wisdom of this Book of Proverbs is not simply intellectual, but it has its roots in reverence and obedience to God, and for its accompaniment, righteousness. The wise man is the good man, and the good man is the godly man. And as is wisdom, so its opposite, folly, is not only intellectual feebleness--the bad man is a fool, and the godless is a bad man. The greatest amount of brain-power cultivated to the highest
Alexander Maclaren—Expositions of Holy Scripture

How a Man's Conduct Comes Home to Him
A sermon (No. 1235) delivered on Lord's Day Morning, May 16th, 1875, at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself."--Proverbs 14:14. A common principle is here laid down and declared to be equally true in reference to two characters, who in other respects are a contrast. Men are affected by the course which they pursue; for good or bad, their own conduct comes home to them.
C.H. Spurgeon—Sermons on Proverbs

Godly Fear and Its Goodly Consequence
A sermon (No. 1290) delivered at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "In the fear of the Lord is strong confidence: and his children shall have a place of refuge."--Proverbs 14:26. In the Book of Proverbs you meet with sentences of pithy wisdom, which to all appearance belong entirely to this world, and pertain to the economy of the life that now is. I do not know whether it is true, but it was said that years ago our friends in Scotland had a little book widely circulated
C.H. Spurgeon—Sermons on Proverbs

"Boast not Thyself of to Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to morrow, for thou knowest not what a day may bring forth." As man is naturally given to boasting and gloriation in something (for the heart cannot want some object to rest upon and take complacency in, it is framed with such a capacity of employing other things), so there is a strong inclination in man towards the time to come, he hath an immortal appetite, and an appetite of immortality; and therefore his desires usually stretch farther than the present
Hugh Binning—The Works of the Rev. Hugh Binning

Work
(Twenty-fourth Sunday after Trinity.) Proverbs xiv. 23. In all labour there is profit. I fear there are more lessons in the Book of Proverbs than most of us care to learn. There is a lesson in every verse of it, and a shrewd one. Certain I am, that for a practical, business man, who has to do his duty and to make his way in this world, there is no guide so safe as these same Proverbs of Solomon. In this world, I say; for they say little about the world to come. Their doctrine is, that what
Charles Kingsley—Town and Country Sermons

The Backslider in Heart.
Text.--The backslider in heart shall be filled with his own ways.--Prov. xiv. 14. I CANNOT conclude this course of lectures, without warning converts against backsliding. In discussing this subject, I will state, I. What backsliding in heart is not. II. What backsliding in heart is. III. What are evidences of backsliding in heart. IV. Show what are consequences of backsliding in heart. V. How to recover from this state. I. What backsliding in heart is not. 1. It does not consist in the subsidence
Charles Grandison Finney—Lectures on Revivals of Religion

Have Read the Letter which You in Your Wisdom have Written Me. You Inveigh against Me
I have read the letter which you in your wisdom have written me. You inveigh against me, and, though you once praised me and called me true partner and brother, you now write books to summon me to reply to the charges with which you terrify me. I see that in you are fulfilled the words of Solomon: "In the mouth of the foolish is the rod of contumely," and "A fool receives not the words of prudence, unless you say what is passing in his heart;" and the words of Isaiah: "The fool will speak folly,
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus.

Epistle Lxix. To Brunichild, Queen of the Franks.
To Brunichild, Queen of the Franks. Gregory to Brunichild, &c. Since it is written, Righteousness exalteth a nation; but sin maketh peoples miserable (Prov. xiv. 34), a kingdom is then believed to be stable when a fault that is known of is quickly amended. Now it has come to our ears by the report of many, what we cannot mention without exceeding affliction of heart, that certain priests in those parts live so immodestly and wickedly that it is a shame for us to hear of it and lamentable to tell
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle xxx. To Eulogius, Bishop of Alexandria.
To Eulogius, Bishop of Alexandria. Gregory to Eulogius, &c. Our common son, the bearer of these presents, when he brought the letters of your Holiness found me sick, and has left me sick; whence it has ensued that the scanty water of my brief epistle has been hardly able to exude to the large fountain of your Blessedness. But it was a heavenly boon that, while in a state of bodily pain, I received the letter of your Holiness to lift me up with joy for the instruction of the heretics of the city
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded
John Newton—Messiah Vol. 2

Some Helps to Mourning
Having removed the obstructions, let me in the last place propound some helps to holy mourning. 1 Set David's prospect continually before you. My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye full upon sin. See what sin is, and then tell me if there be not enough in it to draw forth tears. I know not what name to give it bad enough. One calls it the devil's excrement. Sin is a complication of all evils. It is the spirits of mischief distilled. Sin dishonours
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Epistle Xlii. To Eulogius, Patriarch of Alexandria.
To Eulogius, Patriarch of Alexandria. Gregory to Eulogius, &c. We return great thanks to Almighty God, that in the mouth of the heart a sweet savour of charity is experienced, when that which is written is fulfilled, As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25). For I had previously been greatly disturbed by a letter from Boniface the Chartularius, my responsalis, who dwells in the royal city, saying that your to me most sweet and pleasant Holiness had suffered
Saint Gregory the Great—the Epistles of Saint Gregory the Great

How the Kindly-Disposed and the Envious are to be Admonished.
(Admonition 11.) Differently to be admonished are the kindly-disposed and the envious. For the kindly-disposed are to be admonished so to rejoice in what is good in others as to desire to have the like as their own; so to praise with affection the deeds of their neighbours as also to multiply them by imitation, lest in this stadium of the present life they assist at the contest of others as eager backers, but inert spectators, and remain without a prize after the contest, in that they toiled not
Leo the Great—Writings of Leo the Great

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that
Thomas Watson—A Body of Divinity

"And These Things Write we unto You, that Your Joy May be Full. "
1 John i. 4.--"And these things write we unto you, that your joy may be full." All motions tend to rest and quietness. We see it daily in the motions below, and we believe it also of the circular revolutions of the heavens above, that there is a day coming in which they shall cease, as having performed all they were appointed for. And as it is in things natural, so it is in things rational in a more eminent way. Their desires, affections, and actions, which are the motions and stretches of the soul
Hugh Binning—The Works of the Rev. Hugh Binning

Spiritual Hunger Shall be Satisfied
They shall be filled. Matthew 5:6 I proceed now to the second part of the text. A promise annexed. They shall be filled'. A Christian fighting with sin is not like one that beats the air' (1 Corinthians 9:26), and his hungering after righteousness is not like one that sucks in only air, Blessed are they that hunger, for they shall be filled.' Those that hunger after righteousness shall be filled. God never bids us seek him in vain' (Isaiah 45:19). Here is an honeycomb dropping into the mouths of
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Royal Marriage Feast.
PART I.--THE WEDDING GUESTS. "And Jesus answered, and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of
William Arnot—The Parables of Our Lord

"Now the God of Hope Fill You with all Joy and Peace in Believing," &C.
Rom. xv. 13.--"Now the God of hope fill you with all joy and peace in believing," &c. It is usual for the Lord in his word to turn his precepts unto promises, which shows us, that the commandments of God do not so much import an ability in us, or suppose strength to fulfil them, as declare that obligation which lies upon us, and his purpose and intention to accomplish in some, what he requires of all: and therefore we should accordingly convert all his precepts unto prayers, seeing he hath made
Hugh Binning—The Works of the Rev. Hugh Binning

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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