Psalms 14:6

Translation
King James Version
Ye have shamed the counsel of the poor, because the LORD is his refuge.
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KJV (with Strong's)
Ye have shamed H954 the counsel H6098 of the poor H6041, because the LORD H3068 is his refuge H4268.
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Complete Jewish Bible
You may mock the plans of the poor, but their refuge is ADONAI.
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Berean Standard Bible
You sinners frustrate the plans of the oppressed, yet the LORD is their shelter.
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American Standard Version
Ye put to shame the counsel of the poor, Because Jehovah is his refuge.
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World English Bible Messianic
You frustrate the plan of the poor, because the LORD is his refuge.
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Geneva Bible (1599)
You haue made a mocke at the counsell of the poore, because the Lord is his trust.
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Young's Literal Translation
The counsel of the poor ye cause to stink, Because Jehovah is his refuge.
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See also
Psalms 9:9Psalms 42:10Psalms 4:2Ezekiel 35:10Matthew 27:40Matthew 27:43Nehemiah 4:2
In the KJVVerse 14,087 of 31,102

Study This Verse

SUMMARY

Psalms 14:6 presents a stark contrast between the contemptuous worldview of the wicked and the unwavering faith of the righteous, often identified as "the poor" or "the afflicted." It vividly portrays the scorn and ridicule directed by those who deny God towards individuals who find their ultimate hope, wisdom, and security solely in Him. Despite this worldly disdain, the verse powerfully affirms that the Lord Himself stands as the unshakeable refuge for the humble, thereby underscoring the profound divergence between human folly and divine wisdom.

CONTEXT

  • Literary Context: Psalm 14 is a profound wisdom psalm, a lament, and a scathing indictment against the "fool" who audaciously declares, "There is no God" (Psalms 14:1). The psalm meticulously paints a grim portrait of pervasive human corruption and the widespread evil perpetrated by those who oppress the righteous. Verse 6 serves as a crucial turning point, directly addressing how these godless individuals mock, dismiss, or attempt to invalidate the very foundation of the righteous's hope—their steadfast trust in the Lord. This accusation sets the stage for the psalm's concluding fervent cry for the salvation of Israel, powerfully emphasizing the ultimate vindication of those who rely on God, despite enduring present scorn. The preceding verses meticulously detail the universal depravity and the wicked's predatory consumption of God's people (Psalms 14:2-4), making the wicked's contempt for the poor's "counsel" a natural and inevitable extension of their inherent godless nature.
  • Historical & Cultural Context: The term "poor" (Hebrew: ʻânîy) in the Psalms extends beyond mere economic destitution, often referring, with profound spiritual depth, to the humble, the afflicted, the oppressed, or the pious who are marginalized and depend entirely on God for their deliverance and sustenance. In ancient Israel, societal structures frequently allowed the powerful to exploit the vulnerable, rendering the concept of divine protection, or "refuge" (Hebrew: machăçeh), profoundly significant. In the absence of robust social safety nets, God was universally understood as the ultimate protector, advocate, and provider for the defenseless. The "counsel" of the poor, therefore, embodies their life-guiding wisdom, which is deeply rooted in faith and would have been perceived as naive, foolish, or utterly impractical by the self-sufficient and powerful elites of the day.
  • Key Themes: This verse contributes significantly to several interwoven themes within Psalm 14 and the broader Psalter. Firstly, it powerfully highlights The Scorn of the Wicked, demonstrating the arrogant disposition of those who reject God. They "shame the counsel of the poor," meaning they actively ridicule, invalidate, and make contemptible the wisdom, hope, and fundamental reliance of the righteous upon God, perceiving such faith as inherent weakness or absurdity. Secondly, it profoundly affirms God as the True Refuge, asserting with unwavering conviction that despite the world's mockery, the LORD truly is the secure, impenetrable haven for the poor and oppressed. This divine protection is the very bedrock of their steadfastness and resilience, a profound truth that the wicked are utterly incapable of comprehending. Finally, implicitly woven into this stark contrast is the overarching theme of the Vindication of the Righteous. While they may temporarily endure shame and oppression from the world, their ultimate security rests upon an unshakable divine foundation, powerfully foreshadowing the ultimate triumph and deliverance of God's people, as anticipated in the psalm's concluding cry for salvation (Psalms 14:7).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Shamed (Hebrew, bûwsh', H954): This primitive root signifies to pale, to be ashamed, confounded, or disappointed. In Psalms 14:6, it describes the wicked's deliberate act of attempting to invalidate, ridicule, or render contemptible the very foundation of the poor's trust and their way of life. It implies a calculated act of scorn, aimed at undermining the confidence and spiritual resolve of those who rely on God.
  • Counsel (Hebrew, ʻêtsâh', H6098): More than mere advice or a suggestion, this term encompasses a comprehensive purpose, a strategic plan, inherent wisdom, or the fundamental outlook and guiding principles that shape one's life. The wicked are not simply shaming a fleeting idea but actively mocking the entire worldview and profound reliance of the poor on God's divine plan, protection, and wisdom. It is their very raison d'être—their fundamental reason for being and their spiritual orientation—that is subjected to ridicule.
  • Refuge (Hebrew, machăçeh', H4268): This potent noun denotes a shelter, a secure place of protection, a stronghold, or a haven. It emphatically underscores God's active and sovereign role as a secure, impenetrable dwelling place for those who seek Him, providing ultimate safety, security, and unwavering stability amidst the tumultuous storms of life and the relentless attacks of adversaries. It conveys a deep sense of trust and hope found solely in God.

Verse Breakdown

  • "Ye have shamed the counsel of the poor": This opening clause directly addresses the wicked, accusing them of actively ridiculing and attempting to invalidate the core beliefs, the divinely-inspired wisdom, and the life-guiding principles of the humble and afflicted. The "counsel" of the poor is their profound trust in God, their patient endurance in suffering, and their unwavering hope in divine intervention. The wicked, in their self-sufficiency and spiritual blindness, dismiss this as utter foolishness or weakness, failing to grasp its profound spiritual depth, its ultimate security, and its eternal significance.
  • "because the LORD [is] his refuge": This pivotal clause provides the foundational reason for both the wicked's profound scorn and the poor's unyielding steadfastness. The poor find their ultimate security, their impenetrable protection, and their enduring hope in God alone. This divine refuge is precisely what the wicked, in their denial of God, cannot comprehend or accept, as it stands in stark, irreconcilable contrast to their self-reliance and their godless worldview. Their act of shaming is, in essence, a visceral reaction to a truth that fundamentally challenges and exposes the emptiness of their own existence.

Literary Devices

The primary literary device powerfully at play in Psalms 14:6 is Contrast, which forms the very backbone of the entire psalm's message. The verse starkly juxtaposes the actions and the spiritual worldview of the wicked ("Ye have shamed the counsel of the poor") with the unwavering, immutable reality of God's protective presence for the righteous ("because the LORD is his refuge"). This creates a profound theological tension, vividly highlighting the spiritual chasm that exists between those who defiantly deny God and those who humbly depend on Him. Furthermore, there is a potent element of Irony embedded within the verse: the wicked attempt to shame and discredit what is, in absolute truth, the most profound wisdom and the most secure foundation imaginable (unwavering trust in God), while their own chosen path, which they arrogantly deem wise, is ultimately revealed as utter folly, as unequivocally established in the psalm's opening declaration (Psalms 14:1). Finally, the term "refuge" functions as a powerful and evocative Metaphor for God's protective nature, portraying Him as an impregnable, unassailable shelter and a secure haven for His people, a place of ultimate safety and solace from the relentless storms of life and the insidious attacks of adversaries.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 14:6 articulates with profound clarity the enduring biblical theme of God's unwavering and compassionate care for the oppressed, the marginalized, and the humble, contrasting it sharply with the world's inherent disdain for genuine faith. It underscores that true wisdom, lasting security, and ultimate peace are found not in human schemes, self-sufficiency, or worldly power, but in humble, absolute reliance on the Almighty God. The "counsel of the poor" represents a divine wisdom that, to the spiritually blind world, appears utterly foolish or naive, yet it is the very path to abundant life, eternal security, and ultimate vindication. This verse serves as a powerful assurance for believers, reminding them that even when their faith is ridiculed, their hope seems irrational, or their dependence on God is mocked by others, their foundation in God remains unshakable, a truth that transcends temporary scorn and promises eternal, unassailable security.

REFLECTION AND APPLICATION

Psalm 14:6 offers timeless encouragement and profound spiritual insight for believers navigating a world often overtly hostile or subtly dismissive towards genuine faith. If you find yourself facing ridicule, dismissal, or scorn for your unwavering trust in God, remember that your reliance on Him is not foolishness but the truest, most profound wisdom available. The world, in its spiritual blindness, often scorns what it cannot comprehend, cannot control, or simply refuses to acknowledge—especially a faith that finds its greatest strength in vulnerability and its ultimate security in a divine, unseen refuge. This verse calls us to an unyielding steadfastness, reminding us that no matter how dire circumstances may appear or how much others may mock our humble dependence on God, He remains our unshakeable refuge, our impregnable strength, and our constant deliverer. It also challenges us to critically evaluate the "counsel" we embrace in our own lives: is it the fleeting, superficial wisdom of the world, which promises much but delivers little, or is it the enduring, life-giving wisdom that flows from a deep, humble, and absolute trust in God? Our true security is never found in human approval, material wealth, or social standing, but exclusively in the Almighty God, who delights to be the refuge of the poor in spirit.

Questions for Reflection

  • How do you typically respond when your faith or reliance on God is met with ridicule, skepticism, or outright dismissal by others?
  • In what specific areas of your life are you most tempted to seek security or guidance in worldly "counsel" rather than in God as your ultimate refuge?
  • How does the world's prevalent perception of "wisdom" often starkly contrast with God's divine wisdom, and how does this verse speak directly to that inherent tension?
  • What tangible, practical steps can you commit to taking this week to deepen your trust in God as your ultimate refuge, even when facing external scorn or internal doubt?

FAQ

Who are "the poor" in this psalm, and why is their "counsel" shamed?

Answer: In the rich theological context of the Psalms, "the poor" (Hebrew: ʻânîy) signifies far more than merely those who are economically destitute. This term encompasses the humble in spirit, the afflicted, the oppressed, and, crucially, those who are pious and profoundly dependent on God for their very existence and sustenance. They are the ones who deeply acknowledge their vulnerability, their need, and their absolute reliance on divine provision and protection. Their "counsel" is not simply a piece of advice but their entire worldview, their fundamental life-guiding principle, which is inextricably rooted in their unwavering trust in God. This counsel is "shamed" by the wicked because it directly challenges their self-sufficiency, their arrogance, and their outright denial of God. To the "fool" who defiantly declares "there is no God" (Psalms 14:1), the poor's reliance on an unseen, sovereign God appears inherently weak, utterly foolish, or even absurd, thus inevitably inviting their scorn and ridicule.

CHRIST-CENTERED FULFILLMENT

Psalms 14:6 finds its most profound and comprehensive Christ-centered fulfillment in the very person and redemptive work of Jesus Christ. The "poor" of the psalm, those who are humble, afflicted, and utterly dependent on God, serve as a powerful type of those who would later recognize, receive, and follow Jesus, the ultimate and eternal refuge. Jesus Himself consistently identified with the poor, the marginalized, and the spiritually needy, famously declaring blessings upon the "poor in spirit" (Matthew 5:3) and extending a gracious invitation to all who are weary and heavy-laden to find true rest and solace in Him (Matthew 11:28-30). His "counsel"—His transformative teachings, His radical way of life, and His divine call to discipleship—was consistently shamed, ridiculed, and vehemently opposed by the world, particularly by the self-righteous religious and political powers who deemed His message foolishness, blasphemy, or a threat to their authority (Mark 15:29-32). Yet, as the Apostle Paul profoundly declares, this "foolishness of God is wiser than men" (1 Corinthians 1:25), and His cross, though a stumbling block to some and utter foolishness to others, is revealed as the very power and wisdom of God to those who believe (1 Corinthians 1:18-24). Ultimately, Jesus Christ stands as the supreme, eternal refuge for all who are poor in spirit, providing not merely temporary shelter but eternal salvation, ultimate vindication, and an unshakeable foundation against all who would seek to shame the counsel of God's beloved people.

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Commentary on Psalms 14 verses 4–7

I. II. Main points1. 2. Sub-points

In these verses the psalmist endeavours,

I. To convince sinners of the evil and danger of the way they are in, how secure soever they are in that way. Three things he shows them, which, it may be, they are not very willing to see - their wickedness, their folly, and their danger, while they are apt to believe themselves very wise, and good, and safe. See here,

1.Their wickedness. This is described in four instances: - (1.) They are themselves workers of iniquity; they design it, they practise it, and take as much pleasure in it as ever any man did in his business. (2.) They eat up God's people with as much greediness as they eat bread, such an innate and inveterate enmity they have to them, and so heartily do they desire their ruin, because they really hate God, whose people they are. It is meat and drink to persecutors to be doing mischief; it is as agreeable to them as their necessary food. They eat up God's people easily, daily, securely, without either check of conscience when they do it or remorse of conscience when they have done it; as Joseph's brethren cast him into a pit and then sat down to eat bread, Gen 37:24, Gen 37:25. See Mic 3:2, Mic 3:3. (3.) They call not upon the Lord. Note, Those that care not for God's people, for God's poor, care not for God himself, but live in contempt of him. The reason why people run into all manner of wickedness, even the worst, is because they do not call upon God for his grace. What good can be expected from those that live without prayer? (4.) They shame the counsel of the poor, and upbraid them with making God their refuge, as David's enemies upbraided him, Psa 11:1. Note, Those are very wicked indeed, and have a great deal to answer for, who not only shake off religion, and live without it themselves, but say and do what they can to put others out of conceit with it that are well-inclined-with the duties of it, as if they were mean, melancholy, and unprofitable, and with the privileges of it, as if they were insufficient to make a man safe and happy. Those that banter religion and religious people will find, to their cost, it is ill jesting with edged-tools and dangerous persecuting those that make God their refuge. Be you not mockers, lest your bands be made strong. He shows them,

2.Their folly: They have no knowledge; this is obvious, for if they had any knowledge of God, if they did rightly understand themselves, and would but consider things as men, they would not be so abusive and barbarous as they are to the people of God.

3.Their danger (Psa 14:5): There were they in great fear. There, where they ate up God's people, their own consciences condemned what they did, and filled them with secret terrors; they sweetly sucked the blood of the saints, but in their bowels it is turned, and become the gall of asps. Many instances there have been of proud and cruel persecutors who have been made like Pashur, Magormissabibs - terrors to themselves and all about them. Those that will not fear God perhaps may be made to fear at the shaking of a leaf.

II. He endeavours to comfort the people of God, 1. With what they have. They have God's presence (Psa 14:5): He is in the generation of the righteous. They have his protection (Psa 14:6): The Lord is their refuge. This is as much their security as it is the terror of their enemies, who may jeer them for their confidence in God, but cannot jeer them out of it. In the judgment-day it will add to the terror and confusion of sinners to see God own the generation of the righteous, which they have hated and bantered. 2. With what they hope for; and that is the salvation of Israel, Psa 14:7. When David was driven out by Absalom and his rebellious accomplices, he comforted himself with an assurance that god would in due time turn again his captivity, to the joy of all his good subjects. But surely this pleasing prospect looks further. He had, in the beginning of the psalm, lamented the general corruption of mankind; and, in the melancholy view of that, wishes for the salvation which should be wrought out by the Redeemer, who was expected co come to Zion, to turn away ungodliness from Jacob, Rom 11:26. The world is bad; O that the Messiah would come and change its character! There is a universal corruption; O for the times of reformation! Those will be as joyful times as these are melancholy ones. Then shall God turn again the captivity of his people; for the Redeemer shall ascend on high, and lead captivity captive, and Jacob shall then rejoice. The triumphs of Zion's King will be the joys of Zion's children. The second coming of Christ, finally to extinguish the dominion of sin and Satan, will be the completing of this salvation, which is the hope, and will be the joy, of every Israelite indeed. With the assurance of that we should, in singing this, comfort ourselves and one another, with reference to the present sins of sinners and sufferings of saints.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–7. Public domain.
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Eusebius of CaesareaAD 339
COMMENTARY ON PSALMS 14:6
These words that are now put forth can be understood in my opinion in light of the Jews trying to upset the plan of the Savior, because they thought that he was lacking power. They did not consider carefully the treasure of his divinity. So they always contradicted his teaching, and the power of his miracles they misrepresented as not from divine power but as having been worked through some other source.
Asterius of CappadociaAD 341
HOMILIES ON THE PSALMS 25:40
Like the general over the soldiers and the king over the senate, God is over the generation of the righteous.… If God is in the midst of two or three, how much more is he found in the generation of the righteous where there is a battle-free life, a lack of sadness, rest and inheritance and a kingdom without end.
Augustine of HippoAD 430
Exposition on Psalm 14
"For God is in the just generation." It refers to what went before, so that the sense is, "shall not all they that work iniquity know that the Lord is in the just generation;" that is, He is not in them who love the world. For it is unjust to leave the Maker of the worlds, and "serve the creature more than the Creator." [Romans 1:25] You have shamed the counsel of the poor, for the Lord is his hope [Psalm 14:6]: that is, you have despised the humble coming of the Son of God, because ye saw not in Him the pomp of the world: that they, whom he was calling, should put their hope in God alone, not in the things that pass away.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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