Proverbs 14:34














I. SIN THE NATION'S SHAME.

1. A sinful nation in the sight of God. This is a nation of which the people have gone astray from him; do not approach him in worship; do not consult his will as revealed in his Word; have no ear to lend to those that speak in his Name; lose all sense of sacred duty in the pursuit of gain and pleasure.

2. The flagrant guilt to which such godlessness leads down.

(1) It is probable, in a high degree, that impiety will lead to iniquity, that the absence of all religious restraint will end in abandonment to evil in all its forms.

(2) History assures us that it does so. The denial, or the defiance, or the entire disregard of God and of his will, conducts to and ends in vice, in crime, in violence, in despotism, in the dissolution of old and honourable bonds, in the prevalence of despair and suicide, in utter demoralization.

3. This is the reproach to a people. A country may lose its population, or its wealth, or its pre-eminent influence, without being the object of reproach; but to fall into general impiety, and to live in the practice of wrong doing, - this is a disgrace; it brings a nation down in the estimate of all the wise; its name is clothed with shame; its fame has become infamy.

II. RIGHTEOUSNESS A NATION'S STRENGTH. National righteousness does not consist in any public professions of piety, nor in the existence of great religious organizations, nor in the presence of a multitude of ecclesiastical edifices and officers; nations have had all these before now, and they have been destitute of real righteousness. That consists in the possession of a reverent spirit and an estimable character, and the practice of purity, justice, and kindness on the part of the people themselves (see Isaiah 58.; Micah 6:6-8). In this is a nation's strength and exaltation, for it will surely issue in:

1. Physical well being. Virtue is the secret of health and strength, of the multiplication and continuance of life and power.

2. Material prosperity; for righteousness is the foundation of educated intelligence, of intellectual energy and vigour, of commercial and agricultural enterprise, of maritime intrepidity and success.

3. Moral and spiritual advancement.

4. Estimation and influence among surrounding nations.

5. The abiding favour of God (Psalm 81:13-16). We may learn from the text

(1) that no measure of brilliancy in statesmanship will compensate for debauching the minds of the people, for introducing ideas or sanctioning habits which are morally unsound and corrupting;

(2) that the humblest citizen whose life tends to establish righteousness amongst his neighbours is a true patriot, however narrow his sphere may be. - C.

Righteousness exalteth a nation.
There cannot be a greater prejudice raised against anything than to have it represented as inconvenient and hurtful to our temporal interests. On this account religion has suffered in the opinion of many as being opposed to our present welfare, and likely to rob men of the greatest advantages and conveniences of life. He who would commend religion must reconcile it with the happiness of mankind. The text declares religion and virtue to be advantageous to the public prosperity of a nation. Satisfy men's reason on this point.

I. GIVE AN ACCOUNT OF THIS TRUTH.

1. From the justice of the Divine Providence. Public bodies, or communities of men, can only be rewarded and punished in this world. St. Austin says that the mighty success and long prosperity of the Romans was reward given them by God for their eminent justice and temperance, and other virtues. But the general and crying sins of a nation cannot hope to escape public judgments. Public judgments are the banks and shores upon which God breaks the insolency of sinners, and stays their proud waves. The experience of all ages hath made this good.

2. From the natural tendency of the thing. Religion and virtue, in their own nature, conduce to the public interest. Religion is the greatest obligation upon conscience to all civil offices and moral duties. Chastity, temperance, and industry do, in their own nature, tend to health and plenty. Truth and fidelity do create mutual love and goodwill. And so almost every vice has some temporal inconvenience annexed to it, and naturally following it. Religion and virtue naturally tend to good order and more easy government of human society, because they have a good influence both upon magistrates and subjects. Religion makes the people more obedient to government and more peaceable one towards another.

II. VINDICATE THIS TRUTH.

1. From the assertion that government may subsist well enough without the belief of a God, and a state of rewards and punishments after this life.

2. From the assertion that virtue and vice are arbitrary things. Inference from this discourse.(1) If this discourse be true, then those who are in places of power and authority are peculiarly concerned to maintain the honour of religion.(2) It concerns every one to live in the practice of it.

(J. Tillotson, D.D.)

Whatever is morally wrong cannot be politically right.

(E. Burke.)

As there is nothing in religion to counteract the design of a wise system of civil polity, so there is nothing in a wise system of civil government to counteract the design of the Christian religion. The exaltation of the nation is the end of civil polity. Righteousness is the end of religion, or rather is religion itself.

(J. Saurin.)

I. STATE THE QUESTION CLEARLY. By religion, as exalting a nation, is not meant either the religion of a cruel man, a superstitious person, or an enthusiast. Religion and righteousness must be taken in the true sense of the terms. It is not affirmed that the true religion is so necessary in all its doctrines, and in all the extent of its precepts, that there are no instances of the flourishing of societies which have not been wholly regulated by it. We only affirm that the most sure method that a nation can take to support and exalt itself, is to follow the laws of righteousness and the spirit of religion. It is not affirmed that in every particular case religion is more successful in procuring some temporal advantages than violation of it. We only affirm generally, that the more a society practises virtue, the more prosperity win it enjoy. By "exaltation" is not meant that sort of elevation to which worldly heroes aspire. If we understand by "exalting a nation," whatever governs with gentleness, negotiates with success, attacks with courage, defends with resolution, and constitutes the happiness of a people, then a nation is only exalted by righteousness. It is not affirmed that the prosperity of such a nation would be so perfect as to exclude all untoward circumstances. An argument against us is taken from the abuses which religion has caused in society. This is removed by taking away false ideas of religion. Another objection is taken from the case of some idolatrous nations, that have arrived at a great height of worldly glory. A third from some particular instance in which vice has proved of more advantage to a state than virtue. A fourth from extravagant notions of glory. A fifth from the evils which the most virtuous societies suffer.

II. SHOW THE GROUND OF THE MAXIM OF THE WISE MAN. Open six sources of reflections.

1. The idea of society in general.

2. The constitution of each government in particular.

3. The nature of arts and sciences.

4. The conduct of Providence.

5. The promises of God Himself.

6. The history of all ages.

(J. Saurin.)

Homilist.
Righteousness exalteth a nation.

I. IN MATERIAL WEALTH. Truth, honesty, integrity in a people are the best guarantees of commercial advancement. The more credit a nation has, the more business it can do; and the more business, if rightly conducted, the more will be the accumulation of wealth. It exalts —

II. IN SOCIAL ENJOYMENT. According as the principles of veracity, uprightness, and honour reign in society, will be the freeness, the heartiness, and the enjoyment of social intercourse.

III. IN MORAL POWER. The true majesty of a kingdom lies in its moral virtue. The state whose heart beats loyally to the eternal principles of rectitude gains an influence upon earth mightier than the mightiest armies or battalions can impart.

(Homilist.)

I. "RIGHTEOUSNESS EXALTETH A NATION." These words at once reveal to us the great secret in all national improvement, national happiness, national peace and prosperity. Let us not suppose that legislative enactments, criminal laws, courts of justice, and houses of correction, ever can succeed in uprooting vice and implanting virtue, in securing peace and protecting property, in removing sin and exalting the nation. These truly should not be left undone; but never for one moment imagine that in themselves they can remedy the evil. These never can change the heart of man. Think not that a nation's true, substantial, and lasting greatness consists in power, wealth, noble edifices, princely palaces, extensive cities, warlike achievements, naval victories, commercial enterprise, colonial possessions. Be not dazzled with the glitter and glare of this mere external appearance of greatness.

II. "BUT SIN IS A REPROACH TO ANY PEOPLE." This is a striking contrast, a painful transition. From gazing with rapture upon the exaltation of righteousness, we are now to move on to behold with sorrow the degradation of sin. Read the histories of the ancients; and what was the blot which marred and defaced even the most enlightened nations of old? Sin, idolatry, ungodliness, spiritual ignorance: they were "without God in the world." What was it which caused the Almighty to send famines, pestilences, captivities, and finally destruction, upon His own peculiar people, even the children of Israel? Sin. They rebelled against the words of the Lord, and lightly esteemed the counsel of the Most High. But, alas! we do not require to search the records of the ancients, traverse the wide ocean, and wander to distant shores, to test the truth of this Scriptural declaration. We have ocular demonstrations of it amongst our own people, in our villages and towns. For, what is the blemish which is so visible upon all ranks and classes? Sin. What is it which blackens, darkens, and deadens the noblest mansions, alike with the meanest habitations, spreading misery, ignominy, and wretchedness amongst and around us.

(G. J. Morehead, M.A.)

To many the doctrine of this text appears paradoxical; by some it is regarded as absurd. The idea is that industry and economy conduct states to wealth and independence: while fleets and armies render that wealth and independence secure and permanent. But good morals are the props and bulwarks of society. "No man liveth unto himself." Strong and intimate ties link us to those around us. Each one has a relative function to fulfil, and a particular portion to contribute to the general welfare. Kindness, protection, assistance, countenance, must be given and received. In some points or other, we stand exposed to the good or ill-will of every member of our community or nation. Besides the intimate connection between good morals and the glory and happiness of society, it may be maintained that righteousness, and righteousness only, secures to civil liberty and national prosperity their establishment and permanence. It cannot be that the love of liberty, a sentiment in the highest degree exalted and refined, can pervade the bosom which is debased by immoralities. Vices impair the understanding which distinguishes the solid objects of the public weal. The same train of immoralities that perverts the sentiments also debilitates the judgment, and enfeebles its range.

(W. Thorburn.)

Sin extends its influence over all the relations of life. To the general corruption of mankind, the miseries of individuals, of families, and of nations are owing. The chief good, the true interest of each of these, is to be found only in the victory of truth over error, of holiness over sin.

I. AN EXPLANATION OF THE WORDS "RIGHTEOUSNESS," AND "EXALTATION." Righteousness signifies, according to its primitive idea, full weight or measure. It is such a conformity to some law which men are bound to obey as answers all its demands. Exaltation means advancement or promotion to a state of dignity and honour, usefulness and happiness. The exaltation of a nation consists in its intellectual, moral, political, social, and physical excellence.

II. ILLUSTRATE THE MANNER IN WHICH REVEALED RELIGION EXALTETH A NATION.

1. Righteousness exalteth the intellectual state of a nation. Righteousness encourages the cultivation of the mind, and enlightens the reason.

2. Righteousness exalteth the moral state of a nation. It unfolds the foundation of genuine morality, and affords the ability of conforming to its precepts. Without the righteousness of faith there is no obedience to the Divine law, such as it requires. Sinners, as such, are immoral in a strict sense, because unrighteous, i.e., disobedient to God's law. Righteousness, by drawing forth into proper exercise the faculties, and forming correct habits, exalts the morals of individuals and nations.

3. Righteousness exalteth the political state of a nation. It adds its sanctions to the authority of government. It teaches and enforces subordination. It establishes parental authority and family discipline, without which civil communities cannot flourish.

4. Righteousness exalts the social state of a nation. By this is meant their manners. It influences a people to combine gravity with cheerfulness.

5. Righteousness exalteth a nation by promoting its physical state. By this is meant its natural resources, such as its population, wealth, and means of defence.

III. EXAMINE THE PROOFS WHICH HISTORY AFFORDS OF THIS TRUTH. So far as the principles of righteousness are known among a nation, so far that nation is exalted. Every system of religion will influence its followers according to the interest which it excites in their feelings. Illustrate especially from the history of the Jewish nation. Learn(1) The importance of the Church of Jesus Christ, in this world. The Church of God is the sheet-anchor of the world.(2) The importance of a religious magistracy.

(J. B. Romeyn, B.D.)

Righteousness signifies justice and honest dealing. It may be enlarged to include mercy and charity. A more comprehensive meaning is universal obedience to the laws of God.

I. TRUE RELIGION AND PIETY EXALTETH A NATION. Religion is the mother of justice, moderation, mercy, and all other virtues.

1. This it does in itself; being in its own nature a truly great, noble, and honourable thing. A nation's power without piety is but an ability to do mischief.

2. By virtue of its own natural fruits and consequences, it promotes industry. It disposes men to mind the public good and honour of the nation.

II. RELIGION PROCURES THE BLESSING OF DIVINE PROVIDENCE UPON THE COUNTRY. True religion binds men together, and so makes them mighty and formidable, by removing the causes of division, and by making them feel the happy effects of peace and quietness. True religion increases a people into a multitude by securing chaste marriages, and by inviting other people to resort to it.

(Bishop Patrick Symon.)

I. THE BENEFICIAL POWER OF RIGHTEOUSNESS. Righteousness being regarded as the produce of Christianity. If the precepts of the Bible were acted out by the members of the community, there would be banished all that tends to produce discord to its security. The influence of religion is of supreme value on the duties, and also on the trials of life.

II. AN OBJECTION DRAWN FROM THE DISCORD TO WHICH CHRISTIANITY HAS GIVEN RISE. It must be admitted that Christianity has, all along, been the occasion of much disquietude and unhappiness. But the fault lies, not with Christianity, but with man, who perverts God's blessings. Admitting the fact, we must strike a balance between the produced wretchedness and the produced happiness.

(H. Melvill.)

When we speak of a national sin we cannot mean anything but that either the great bulk of the nation, or those who have a right to act on behalf of the nation, have joined in the same wrong-doing. It is often necessary to consider sins as the result of men's joint action, whether that unity of action be conscious or unconscious. A new character attaches to a man's wrongdoing, if he have joined others in doing it. It is sometimes thought that what is unjustifiable in the individual, is justified when it is united action. But God has surely attached evil issues to evil deeds, for the mass as certainly as for the individual. Illustrate by the national sin which now leavens our whole trade and commerce. Can it be denied that the want of uprightness which meets us at every turn has risen to the proportion of a national sin? Healthy business unquestionably gains enormously by mutual trust, and if all trust were abolished, commerce would move in fetters. And yet trust is becoming more difficult every day. The punishment appointed for such a sin is that the lesson of guile will be learnt, and then practised on yourself in turn. Another prevalent sin is, a kind of arrogance, which sometimes goes so far as to end in a total forgetfulness that others have rights as well as we. All the world over, the Englishman is known as the sternest and most resolute upholder of justice. But this, strange to say, has one almost insurmountable element — the Englishman is ever demanding, tacitly or openly, an acknowledgment of his own superiority. He does not readily allow that others have rights as well as he, rights to be respected as much as his. Rights may be confessed in the abstract, but a practical assertion of the rights of others is repugnant to an Englishman. He inclines to exalt, not righteousness, but strength. And yet what is more glorious than a name of absolute uprightness? What nobler record for any nation than that of never having put anything whatever, not even her own self, above the call of what is right. It is not the first time that the choice for strength rather than righteousness has been made. Illustrate from the later Republic of Rome, and from the course Spain took with her colonial empire.

(Archbishop Temple.)

I. SOME WRONG ESTIMATES OF NATIONAL GREATNESS.

1. Some say a character for shrewdness.

2. The estimate of a diplomatist would be erroneous.

3. So would that of the social economist.

4. And the warrior.

5. The mere place-hunter.

6. And even the historian.

II. THE PROPER ESTIMATE OF NATIONAL GREATNESS.

1. Righteousness supposes individual integrity. The character of a people is determined by its units. Individual integrity means an adherence to truth at all hazards.

2. Righteousness implies a respect for human nature. A recognition of the value of life and the soul.

3. Righteousness farther involves the disposition that concedes to our fellow-men the liberties we enjoy. A policy of monopoly is a policy of unrighteousness.

4. Righteousness requires that political justice be rendered to other nations.

5. It necessitates compliance with the law of progress. And —

6. That we regulate our political action by our duty to God. All political convictions should contain the elements of godliness — piety and patriotism should be joined in holy wedlock.

(W. J. Acomb.)

Christian men sustain a twofold relation — a relation to the gospel and a relation to the state. Their duty with respect to crime is like the duty of a good gardener with respect to weeds. He will try to crowd out the weeds by planting an abundance of good seed; but when the weeds succeed in getting root and growing he will go about with his hoe and dig them out. Now, there are some well-meaning people who believe that Christian ministers, to say nothing of Christian laymen, ought to use the first method in combating crime, but not the second. They hold that ministers ought to preach and preach, whether they have any listeners to profit by their preaching or not, but that they ought never to exhort voters as to their duty in electing righteous lawmakers, or prod lazy or corrupt legislators, or rebuke inefficient police officials. They would have us believe that ministers of the gospel ought to merely plant the seeds of righteousness, and if the weeds of sin come to poison the good seed utterly, well, never mind, it is not the business of the ministers to try to root them out. There are good people who hold that view; but it is untenable. These good people mean well, but they are misguided.

(G. F. Greene.)

Wesleyan S. S. Magazine.
Christian institutions, such as the family and the Sabbath, tend to prolong life and increase the population. Many heathen tribes, lacking these, have become all but extinct; and, other things being equal, civilised nations multiply in proportion as Christ is practically acknowledged as their Head and Lord, and as Christian institutions are embraced. In 1851 the population of France was about double that of England and Wales; in the ten years from 1851 to 1861 the increase of population in England and Wales was more than double that in France; so that the proportionate increase per cent. is fully four to one in favour of the country where the Sabbath is recognised, and the domestic virtues are upheld.

(Wesleyan S. S. Magazine.)

Trade is a fluctuating thing; it passed from Tyre to Alexandria, from Alexandria to Venice, from Venice to Antwerp, from Antwerp to Amsterdam and London, the English rivalling the Dutch, as the French are now rivalling both. All nations almost are wisely applying themselves to trade, and it behoves those who are in possession of it, to take the greatest care that they do not lose it. It is a plant of tender growth, it requires sun and soil and fine seasons to make it thrive and flourish. It will not grow like the palm-tree, which, with the more weight and pressure, rises the more. Liberty is a friend to that, as that is a friend to liberty. But the greatest enemy to both, is licentiousness which tramples upon all law and lawful authority, encourages riots and tumults, promotes drunkenness and debauchery, sticks at nothing to support its extravagance, practises every art of illicit gain, ruins credit, ruins trade, and will in the end ruin liberty itself. Neither kingdoms nor commonwealths, neither public companies nor private persons, can long carry on a beneficial and flourishing trade without virtue, and what virtue teacheth — sobriety, industry, frugality, modesty, honesty, punctuality, humanity, charity, the love of our country, and the fear of God.

(Bishop Newton.)

Sin is a reproach to any people
The sentence may be read, "Sin is the poverty, depression, or sinking of any people."

1. It is the nature of sin to lessen and diminish a people. The most populous nations have been reduced to a handful by the prevalence of vice — Israel, Greeks, Romans.

2. It is the nature of sin to sink and depress the spirits of a people. A people confirmed in the habits of vice, have no heart to labour, to think, to form, or to execute any virtuous designs. Their genius withers, their exertions languish, their hopes, their honours, their virtues perish.

3. It is the nature of sin to destroy the wealth of a nation, and subject them to all the evils and reproaches of poverty. Some species of fraud may, for a time, advance a person or people in wealth and grandeur. Yet vice, according to its natural course, will eventually involve them in poverty and shame.

4. It is the nature of sin to deprive a people of the blessings of freedom, and involve them in the misery and meanness of slavery. Vice has the same effect upon the body politic that sickness has upon the natural body. Vice destroyed the liberties of Greece. Vice subverted the freedom of Rome.

5. It is the nature of vice to provoke the displeasure of God, and draw down His judgments, which complete the ruin of a people.

(D. Emmons, D.D.).

People
Solomon
Places
Jerusalem
Topics
Cause, Disgrace, Exalteth, Exalts, Goodliness, Lifted, Nation, Peoples, Reproach, Righteousness, Shame, Sin, Sin-offering
Outline
1. A wise woman builds her house

Dictionary of Bible Themes
Proverbs 14:34

     5424   nationalism
     5947   shame
     6024   sin, effects of
     8154   righteousness
     8243   ethics, social

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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