Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Proverbs 14:14 - Strong Concordance

Verse	Translation	Text
Pr 14:14	Strong Concordance	The backslider [05472] in heart [03820] shall be filled [07646] with his own ways [01870]: and a good [02896] man [0376] shall be satisfied from himself.
	King James	The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
filled . . . ways--receive retribution (Pro 1:31). a good man . . . himself--literally, "is away from such," will not associate with him.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

filled . . . ways--receive retribution (Pro 1:31).

a good man . . . himself--literally, "is away from such," will not associate with him.

Notes on the Bible, by Albert Barnes, [1834]
Shall be satisfied - These words are not in the original. Repeat the verb from the first clause, "He who falls away from God in his heart, shall be filled with his own ways; and the good man (shall be filled) with that which belongs to him."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
There follows a series of proverbs which treat of the wicked and the good, and of the relation between the foolish and the wise: 14 He that is of a perverse heart is satisfied with his own ways; And a good man from himself. We first determine the subject conception. סוּג לב (one turning aside τῆς καρδίας or τὴν καρδίαν) is one whose heart is perverted, נסוג, turned away, viz., from God, Psa 44:19. The Book of Proverbs contains besides of this verb only the name of dross (recedanea) derived from it; סוּג, separated, drawn away, is such a half passive as סוּר, Isa 49:21, שׁוּב, Mic 2:8, etc. (Olsh. 245a). Regarding אישׁ טוב, vid., at Pro 12:2, cf. Pro 13:22 : a man is so called whose manner of thought and of action has as its impulse and motive self-sacrificing love. When it is said of the former that he is satisfied with his own ways, viz., those which with heart turned away from God he enters upon, the meaning is not that they give him peace or bring satisfaction to him (Lwenstein), but we see from Pro 1:31; Pro 18:20, that this is meant recompensatively: he gets, enjoys the reward of his wandering in estrangement from God. It is now without doubt seen that 14b expresses that wherein the benevolent man finds his reward. We will therefore not explain (after Pro 4:15, cf. Num 16:26; Sa2 19:10): the good man turns himself away from him, or the good man stands over him (as Jerome, Venet., after Ecc 5:7); - this rendering gives no contrast, or at least a halting one. The מן of מעליו must be parallel with that of מדּרכיו. From the lxx, ἀπὸ δὲ τῶν διανοημάτων αὐτοῦ, the Syr. rightly: from the fruit (religiousness) of his soul; the Targ.: from his fruit. Buxtorf, against Cappellus, has already perceived that here no other phrase but the explanation of מעליו by ex eo quod penes se est lies at the foundation. We could, after Pro 7:14, also explain: from that which he perceives as his obligation (duty); yet that other explanation lies proportionally nearer, but yet no so that we refer the suffix to the backslider of 14a: in it (his fate) the good man is satisfied, for this contrast also halts, the thought is not in the spirit of the Book of Proverbs (for Pro 29:16 does not justify it); and in how totally different a connection of thought מעליו is used in the Book of Proverbs, is shown by Pro 24:17; but generally the Scripture does not use שׂבע of such satisfaction, it has, as in 14a, also in 14b, the recompensative sense, according to the fundamental principle, ὃ ἐὰν σπείρῃ ἄνθρωπος τοῦτο καὶ θερίσει (Gal 6:7). The suffix refers back to the subject, as we say: רוּחי עלי, נפשׁי עלי (Psychol. p. 152). But considerations of an opposite kind also suggest themselves. Everywhere else מעל refers not to that which a man has within himself, but that which he carries without; and also that מעליו can be used in the sense of משּׁעליו, no evidence can be adduced: it must be admitted to be possible, since the writer of the Chronicles (Ch2 1:4) ventures to use בהכין. Is מעליו thus used substantively: by his leaves (Aben Ezra and others)? If one compares Pro 11:28 with Psa 1:3, this explanation is not absurd; but why then did not the poet rather use מפּריו? We come finally to the result, that ומעליו, although it admits a connected interpretation, is an error of transcription. But the correction is not וּמעלּיו (Elster) nor וּמעלליו (Cappellus), for עלּים and עללים, deeds, are words which do not exist; nor is it וּמפּעליו (Bertheau) nor וּמגּמליו (Ewald), but וּממּעלליו (which Cappellus regarded, but erroneously, as the lxx phrase); for (1) throughout almost the whole O.T., from Jdg 2:19 to Zac 1:18, דרכים and מעללים are interchangeable words, and indeed almost an inseparable pair, cf. particularly Jer 17:10; and (2) when Isaiah (Isa 3:10) says, אמרו צדיק כי־טוב כּי־פרי מעלליהם יאכלוּ, this almost sounds like a prophetical paraphrase of the second line of the proverb, which besides by this emendation gains a more rhythmical sound and a more suitable compass. (Note: As here an ל too few is written, so at Isa 32:1 (ולשׂרים) and Psa 74:14 (לציים) one too many.)

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

There follows a series of proverbs which treat of the wicked and the good, and of the relation between the foolish and the wise:

14 He that is of a perverse heart is satisfied with his own ways;

And a good man from himself.

We first determine the subject conception. סוּג לב (one turning aside τῆς καρδίας or τὴν καρδίαν) is one whose heart is perverted, נסוג, turned away, viz., from God, Psa 44:19. The Book of Proverbs contains besides of this verb only the name of dross (recedanea) derived from it; סוּג, separated, drawn away, is such a half passive as סוּר, Isa 49:21, שׁוּב, Mic 2:8, etc. (Olsh. 245a). Regarding אישׁ טוב, vid., at Pro 12:2, cf. Pro 13:22 : a man is so called whose manner of thought and of action has as its impulse and motive self-sacrificing love. When it is said of the former that he is satisfied with his own ways, viz., those which with heart turned away from God he enters upon, the meaning is not that they give him peace or bring satisfaction to him (Lwenstein), but we see from Pro 1:31; Pro 18:20, that this is meant recompensatively: he gets, enjoys the reward of his wandering in estrangement from God. It is now without doubt seen that 14b expresses that wherein the benevolent man finds his reward. We will therefore not explain (after Pro 4:15, cf. Num 16:26; Sa2 19:10): the good man turns himself away from him, or the good man stands over him (as Jerome, Venet., after Ecc 5:7); - this rendering gives no contrast, or at least a halting one. The מן of מעליו must be parallel with that of מדּרכיו. From the lxx, ἀπὸ δὲ τῶν διανοημάτων αὐτοῦ, the Syr. rightly: from the fruit (religiousness) of his soul; the Targ.: from his fruit. Buxtorf, against Cappellus, has already perceived that here no other phrase but the explanation of מעליו by ex eo quod penes se est lies at the foundation. We could, after Pro 7:14, also explain: from that which he perceives as his obligation (duty); yet that other explanation lies proportionally nearer, but yet no so that we refer the suffix to the backslider of 14a: in it (his fate) the good man is satisfied, for this contrast also halts, the thought is not in the spirit of the Book of Proverbs (for Pro 29:16 does not justify it); and in how totally different a connection of thought מעליו is used in the Book of Proverbs, is shown by Pro 24:17; but generally the Scripture does not use שׂבע of such satisfaction, it has, as in 14a, also in 14b, the recompensative sense, according to the fundamental principle, ὃ ἐὰν σπείρῃ ἄνθρωπος τοῦτο καὶ θερίσει (Gal 6:7). The suffix refers back to the subject, as we say: רוּחי עלי, נפשׁי עלי (Psychol. p. 152). But considerations of an opposite kind also suggest themselves. Everywhere else מעל refers not to that which a man has within himself, but that which he carries without; and also that מעליו can be used in the sense of משּׁעליו, no evidence can be adduced: it must be admitted to be possible, since the writer of the Chronicles (Ch2 1:4) ventures to use בהכין. Is מעליו thus used substantively: by his leaves (Aben Ezra and others)? If one compares Pro 11:28 with Psa 1:3, this explanation is not absurd; but why then did not the poet rather use מפּריו? We come finally to the result, that ומעליו, although it admits a connected interpretation, is an error of transcription. But the correction is not וּמעלּיו (Elster) nor וּמעלליו (Cappellus), for עלּים and עללים, deeds, are words which do not exist; nor is it וּמפּעליו (Bertheau) nor וּמגּמליו (Ewald), but וּממּעלליו (which Cappellus regarded, but erroneously, as the lxx phrase); for (1) throughout almost the whole O.T., from Jdg 2:19 to Zac 1:18, דרכים and מעללים are interchangeable words, and indeed almost an inseparable pair, cf. particularly Jer 17:10; and (2) when Isaiah (Isa 3:10) says, אמרו צדיק כי־טוב כּי־פרי מעלליהם יאכלוּ, this almost sounds like a prophetical paraphrase of the second line of the proverb, which besides by this emendation gains a more rhythmical sound and a more suitable compass.

(Note: As here an ל too few is written, so at Isa 32:1 (ולשׂרים) and Psa 74:14 (לציים) one too many.)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In heart - He who departs from God inwardly. Filled - With the fruit of his ways, the punishment of his sins. Satisfied - From the pious temper of his own heart, which cleaves to the Lord, he shall receive unspeakable comfort.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The backslider in heart shall be filled with his own ways - 1. Who is the backslider? סוג sug. 1. The man who once walked in the ways of religion, but has withdrawn from them. 2. The man who once fought manfully against the world, the devil, and the flesh; but has retreated from the battle, or joined the enemy. 3. The man who once belonged to the congregation of the saints, but is now removed from them, and is set down in the synagogue of Satan. 2. But who is the backslider in Heart? 1. Not he who was surprised and overcome by the power of temptation, and the weakness of his own heart. 2. But he who drinks down iniquity with greediness. 3. Who gives cheerful way to the bent of his own nature, and now delights in fulfilling the lusts of the flesh and of the mind. 4. Who loves sin as before he loved godliness. 3. What are his own ways? Folly, sin, disappointment, and death; with the apprehension of the wrath of God, and the sharp twingings of a guilty conscience. 4. What is implied in being filled with his own ways? Having his soul saturated with folly, sin, and disappointment. At last ending here below in death, and then commencing an eternal existence where the fire is not quenched, and under the influence of that worm that never dieth. Alas, alas! who may abide when God doeth this? And a good man shall be satisfied from himself - 1. Who is the good man? (איש טוב ish tob). 1. The man whose heart is right with God, whose tongue corresponds to his heart, and whose actions correspond to both. 2. The man who is every thing that the sinner and backslider are not. 2. He shall be satisfied from himself - he shall have the testimony of his own conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he has his conversation among men. 3. He shall have God's Spirit to testify with his spirit that he is a child of God. He hath the witness in himself that he is born from above. The Spirit of God in his conscience, and the testimony of God in his Bible, show him that he belongs to the heavenly family. It is not from creeds or confessions of faith that he derives his satisfaction: he gets it from heaven, and it is sealed upon his heart.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The backslider in heart shall be filled with his own ways -

1. Who is the backslider? סוג sug.

1. The man who once walked in the ways of religion, but has withdrawn from them.

2. The man who once fought manfully against the world, the devil, and the flesh; but has retreated from the battle, or joined the enemy.

3. The man who once belonged to the congregation of the saints, but is now removed from them, and is set down in the synagogue of Satan.

2. But who is the backslider in Heart?

1. Not he who was surprised and overcome by the power of temptation, and the weakness of his own heart.

2. But he who drinks down iniquity with greediness.

3. Who gives cheerful way to the bent of his own nature, and now delights in fulfilling the lusts of the flesh and of the mind.

4. Who loves sin as before he loved godliness.

3. What are his own ways? Folly, sin, disappointment, and death; with the apprehension of the wrath of God, and the sharp twingings of a guilty conscience.

4. What is implied in being filled with his own ways? Having his soul saturated with folly, sin, and disappointment. At last ending here below in death, and then commencing an eternal existence where the fire is not quenched, and under the influence of that worm that never dieth. Alas, alas! who may abide when God doeth this?

And a good man shall be satisfied from himself -

1. Who is the good man? (איש טוב ish tob).

1. The man whose heart is right with God, whose tongue corresponds to his heart, and whose actions correspond to both.

2. The man who is every thing that the sinner and backslider are not.

2. He shall be satisfied from himself - he shall have the testimony of his own conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he has his conversation among men.

3. He shall have God's Spirit to testify with his spirit that he is a child of God. He hath the witness in himself that he is born from above. The Spirit of God in his conscience, and the testimony of God in his Bible, show him that he belongs to the heavenly family. It is not from creeds or confessions of faith that he derives his satisfaction: he gets it from heaven, and it is sealed upon his heart.

Top

³¹ Therefore shall they eat [0398] of the fruit [06529] of their own way [01870], and be filled [07646] with their own devices [04156].

¹⁴ Thou brakest [07533] the heads [07218] of leviathan [03882] in pieces, and gavest [05414] him to be meat [03978] to the people [05971] inhabiting the wilderness [06728].

¹ Behold, a king [04428] shall reign [04427] in righteousness [06664], and princes [08269] shall rule [08323] in judgment [04941].

¹⁰ Say [0559] ye to the righteous [06662], that it shall be well [02896] with him: for they shall eat [0398] the fruit [06529] of their doings [04611].

¹⁰ I the LORD [03068] search [02713] the heart [03820], I try [0974] the reins [03629], even to give [05414] every man [0376] according to his ways [01870], and according to the fruit [06529] of his doings [04611].

¹⁸ Then lifted I up [05375] mine eyes [05869], and saw [07200], and behold four [0702] horns [07161].

¹⁹ And it came to pass, when the judge [08199] was dead [04194], that they returned [07725], and corrupted [07843] themselves more than their fathers [01], in following [03212] [0310] other [0312] gods [0430] to serve [05647] them, and to bow down [07812] unto them; they ceased [05307] not from their own doings [04611], nor from their stubborn [07186] way [01870].

³ And he shall be like a tree [06086] planted [08362] by the rivers [06388] of water [04325], that bringeth forth [05414] his fruit [06529] in his season [06256]; his leaf [05929] also shall not wither [05034]; and whatsoever he doeth [06213] shall prosper [06743].

²⁸ He that trusteth [0982] in his riches [06239] shall fall [05307]: but the righteous [06662] shall flourish [06524] as a branch [05929].

⁴ But [061] the ark [0727] of God [0430] had David [01732] brought up [05927] from Kirjathjearim [07157] to the place which David [01732] had prepared [03559] for it: for he had pitched [05186] a tent [0168] for it at Jerusalem [03389].

⁷ Be [4105] not [3361] deceived [4105]; God [2316] is [3456] not [3756] mocked [3456]: for [1063] whatsoever [3739] [1437] a man [444] soweth [4687], that [5124] shall he [2325] also [2532] reap [2325].

¹⁷ Rejoice [08055] not when thine enemy [0341] falleth [05307], and let not thine heart [03820] be glad [01523] when he stumbleth [03782]:

¹⁶ When the wicked [07563] are multiplied [07235], transgression [06588] increaseth [07235]: but the righteous [06662] shall see [07200] their fall [04658].

¹⁴ I have peace [08002] offerings [02077] with me; this day [03117] have I payed [07999] my vows [05088].

⁷ For in the multitude [07230] of dreams [02472] and many [07235] words [01697] there are also divers vanities [01892]: but fear [03372] thou God [0430].

¹⁰ And Absalom [053], whom we anointed [04886] over us, is dead [04191] in battle [04421]. Now therefore why speak [02790] ye not a word of bringing [07725] the king [04428] back [07725]?

²⁶ And he spake [01696] unto the congregation [05712], saying [0559], Depart [05493], I pray you, from the tents [0168] of these wicked [07563] men [0582], and touch [05060] nothing of theirs, lest ye be consumed [05595] in all their sins [02403].

¹⁵ Avoid [06544] it, pass [05674] not by it, turn [07847] from it, and pass away [05674].

²⁰ A man's [0376] belly [0990] shall be satisfied [07646] with the fruit [06529] of his mouth [06310]; and with the increase [08393] of his lips [08193] shall he be filled [07646].

³¹ Therefore shall they eat [0398] of the fruit [06529] of their own way [01870], and be filled [07646] with their own devices [04156].

²² A good [02896] man leaveth an inheritance [05157] to his children's [01121] children [01121]: and the wealth [02428] of the sinner [02398] is laid up [06845] for the just [06662].

² A good [02896] man obtaineth [06329] favour [07522] of the LORD [03068]: but a man [0376] of wicked devices [04209] will he condemn [07561].

⁸ Even of late [0865] my people [05971] is risen up [06965] as an enemy [0341]: ye pull off [06584] the robe [0145] with [04136] the garment [08008] from them that pass [05674] by securely [0983] as men averse [07725] from war [04421].

²¹ Then shalt thou say [0559] in thine heart [03824], Who hath begotten [03205] me these, seeing I have lost my children [07921], and am desolate [01565], a captive [01540], and removing to and fro [05493]? and who hath brought up [01431] these? Behold, I was left [07604] alone; these, where [0375] had they been?

¹⁹ Though thou hast sore broken [01794] us in the place [04725] of dragons [08577], and covered [03680] us with the shadow of death [06757].