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(with John 4:14): — Why put these clauses together? Surely you will say, "To illustrate a truth by way of contrast": for does the one not point to a man who is satisfied from the fountain of a human morality, while the other views an indwelling Christ as the spring of ceaseless satisfaction . The words of Christ are an exegesis of Solomon's words. Both proclaim the self-sufficiency of the spiritual life. Our subject is the self-sufficient life.

I. IT ARISES FROM ITS INWARDNESS. Solomon says a good man is satisfied from "himself"; Christ that the water He gives is "in him." But what is the living water which Christ gives? Christ tells us it is eternal life. The fountain itself is Jesus "glorified in the heart by the Holy Ghost." Note the inwardness of the "Well" — "from himself" says Solomon, "in him" says Christ. But where? In what part of man does Christ dwell? At the moment of regeneration Christ enters the deepest being of man — enters that which underlies all faculties — changes it; makes it His Holy of Holies, and from it works through the whole range of man's nature. Christ dwells in man — in that mysterious something which transcends consciousness which thinks, loves, imagines, wills. This seat of Christ in the regenerate, underneath the faculties of the man, explains how he possesses ceaseless happiness, undisturbed peace, unbroken tranquillities.

II. IT ARISES FROM ITS SELF-ACTIVITY. Look at the "Well." This is Christ Himself, in whom dwells all the fulness of the Godhead bodily — i.e., the unlimited attributes and life of the Godhead — all grace, all glory, all power. This Divine Well is not like the pool of Bethesda, whose stagnant waters had to be stirred by an angel's hand before they could live with virtue and healing power. The fulness of Jesus Christ in a man is a living fulness. It is eternally alive. The water springs up. This suggests two ideas.

1. It brings this life before us not as mere water that springs up, but as life, a living thing, which, like all other kinds of life, takes to itself an organism, and builds itself up by the law of evolution and development, until it reaches the maturity of its being.

2. Note the goal of its movement, — the point toward which it unfolds itself — springs up, not to the world, but up into everlasting life. Still the water, its satisfying element, is independent of the world. All along it has been so. Christ, the fountain, is eternally active. The water springs up in itself, and its final point is eternal life. We must not, however, suppose with some that this life becomes eternal, as if at first it was mortal, might die; but at some point became eternal. No. It is eternal in its germ, eternal in its initial developments. The idea of our text is quite different. It is a life which, not having its source on earth, obeys a law of nature, and seeks its original source in heaven. Man, originally formed in the image of God, seeks reunion with Him.

III. IT ARISES FROM ITS POWER TO SATISFY MAN. This is a fact of life — felt according to the spirituality of the man, the depth and riches of his Christ-experience. This lone widow, stripped of all, so utterly destitute that she has nothing to compete with Christ in her, has a joy unspeakable and full of glory. This sweet, saintly spirit, who for long has lain upon a bed of pain and sickness, who for years has seen neither grass grow nor flower bloom, who lives in that garret amid the dust and noise of the great city, has Christ in her heart, a well of water — a satisfaction, a perfect joy. The salt waters of trial and sorrow, and toil and loss may overflow us, but down in the regenerate part of man is a well of water — fresh, sweet, living, always springing up. This is the joy and peace that lie beyond the touch of time.

(Hugh Mair.)

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KJV: The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.

WEB: The unfaithful will be repaid for his own ways; likewise a good man will be rewarded for his ways.