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Proverbs 17:15
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Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
15 He that acquitteth the guilty and condemneth the righteous - An abomination to Jahve are they both. The proverb is against the partisan judge who is open to bribery, like Pro 24:24, cf. Isa 5:23, where, with reference to such, the announcement of punishment is emphatically made. רשׁע and צדּיק, in a forensic sense, are equivalent to sons (reus) and insons. גּם (cf. the Arab. jmy'na, altogether, but particularly the Pers. ham and the Turkish dkhy standing wholly thus in the numeral) is here, as at Gen 27:45, equivalent to יחדּיו, Jer 46:12 (in its unions = united). Whoever pronounces sentence of justification on the guilty, appears as if he must be judged more mildly than he who condemns the guiltless, but both the one and the other alike are an abhorrence to God.
Jamieson-Fausset-Brown Bible Commentary
abomination . . . Lord--as reversing His method of acting (Pro 3:32; Pro 12:2).
John Gill Bible Commentary
He that justifieth the wicked, and he that condemneth the just,.... That absolves and clears the guilty, and pronounces him righteous in open court, where he stands arraigned, accused, and the fact proved; and that adjudges an innocent man to condemnation; or passes the sentence of it upon him, when it is a clear case he is not guilty; even they both are abomination to the Lord: being contrary to law and justice, to the declared will of God, and the orders and instructions given by him to judges, Deu 25:1; such an abominable action were the Jews guilty of in desiring Barabbas, a wicked man, to be released, and Christ, the just One, to be condemned; and Pilate in complying with them. From this passage we learn, that the word "justify" is used in a forensic sense, for pronouncing persons just in a court of judicature; and in which sense it is used in the article of a sinner's justification before God: by which act, though it is an ungodly person that is justified, yet it is through the perfect righteousness of Christ imputed to him, and is quite agreeable to law and the justice of God; and not at all inconsistent with this passage, which represents the justification of a wicked man as an abomination: it is so where there is no righteousness, but not where there is; agreeably to which is the saying of an Heathen (r) poet, "it is not righteous, neither rashly to condemn bad men good, nor good men bad.'' (r) Sophoclis Oedipus Tyrann. v. 622, 623.
Matthew Henry Bible Commentary
This shows what an offence it is to God, 1. When those that are entrusted with the administration of public justice, judges, juries, witnesses, prosecutors, counsel, do either acquit the guilty or condemn those that are not guilty, or in the least contribute to either; this defeats the end of government, which is to protect the good and punish the bad, Rom 13:3, Rom 13:4. It is equally provoking to God to justify the wicked, though it be in pity and in favorem vitae - to safe life, as to condemn the just. 2. When any private persons plead for sin and sinners, palliate and excuse wickedness, or argue against virtue and piety, and so pervert the right ways of the Lord and confound the eternal distinctions between good and evil.
Proverbs 17:15
Better a Dry Morsel in Quietness
14To start a quarrel is to release a flood; so abandon the dispute before it breaks out. 15Acquitting the guilty and condemning the righteous— both are detestable to the LORD.
- Scripture
- Sermons
- Commentary
(Missions Conference Shoals) - Part 2
By Paul Washer17K1:14:55Justice Of GodPRO 17:15ISA 6:3MAT 6:33JHN 3:16ROM 3:23In this sermon, the preacher discusses the movie "The Passion" and his response to it. He expresses his fear of watching the film due to the emotional impact it may have on him. The preacher also criticizes Southern Baptist preachers who he believes will misuse the film. He emphasizes the importance of understanding the true depth of Christ's suffering and the significance of sin in the eyes of God. The sermon highlights the power and obedience of creation to God's commands, contrasting it with the fallen state of humanity.
(Blood Covenant) the Mark of God or the Mark of the Beast - 1
By Milton Green6.7K1:25:13Blood CovenantPRO 17:15MAT 6:33In this sermon, the preacher discusses the judgment that will come on the last day. He emphasizes that many people have been spiritually asleep and have confused good with evil and light with darkness. The preacher then focuses on Ezekiel 9, where God instructs a man to go through the city and mark those who are grieved by the lawless deeds being committed. However, the others who are not marked will face severe judgment, including the slaying of old men, young men, maidens, and little children.
The Meaning of the Cross
By Paul Washer6.2K38:09PRO 17:15In this sermon, the speaker begins by asserting his right to critique the church's understanding of the gospel based on historical context. He distinguishes between theologians and "pop theologians," comparing the latter to pop music that is superficial and short-lived. The speaker then criticizes a preacher he heard on the radio who discussed the cross of Jesus Christ without emphasizing its true meaning. He emphasizes the importance of interpreting the Bible grammatically and not just subjectively, and expresses frustration with the idea of multiple interpretations.
The Unhindered Gospel
By David Wilkerson2.7K52:19PRO 17:15MAT 4:23JHN 6:53ACT 20:26ACT 23:112CO 6:1HEB 12:14In this sermon, the preacher emphasizes the importance of preaching the full Gospel, which includes repentance, holiness, and the sacrifice of Jesus on the cross. He highlights the contrast between Jesus' ministry of miracles and provision, and the day when he spoke about eating his flesh and drinking his blood, emphasizing the deeper spiritual meaning behind his words. The preacher also discusses the challenges faced by believers in a world that is turning apostate, and the need for Christians to prioritize the needs of the body of Christ over personal gain. He concludes by highlighting the hindrances to the Gospel, such as false cults, persecution, and opposition, and the example of Paul as a faithful servant of God despite these obstacles.
The Depth of the Gospel - Part 2
By Paul Washer2.7K35:10GospelGEN 22:14PRO 17:15MAT 6:33JHN 3:16ROM 3:261PE 5:7In this sermon, the preacher uses an illustration to emphasize the importance of justice in understanding the gospel. He starts by describing a hypothetical scenario where a person's family is brutally murdered and the killer is caught and brought to trial. The preacher then transitions to the story of Abraham and Isaac, highlighting how God's justice was displayed in sparing Isaac's life. However, the story doesn't end there, as the preacher brings attention to the ultimate act of justice on the cross, where Jesus, the Son of God, bore the sins of humanity. The sermon emphasizes the need to understand and appreciate God's justice in order to fully grasp the gospel message.
Turning the Tide - Part 2
By Charles Stanley1.8K08:24PRO 17:15This sermon addresses the move towards socialism in the country, emphasizing the dangers of government control over means of production and distribution, the demoralization of individuals, and the suppression of religious freedom. It also highlights the war against Jesus Christ and the importance of standing with Israel. Additionally, it challenges the notion of America not being a Christian nation and condemns the promotion of killing innocent lives, particularly unborn babies.
The Gospel of Jesus Christ (s.n.e. Reformation Conference)
By Paul Washer1.3K1:42:32GospelEXO 34:5DEU 32:35PSA 32:1PSA 64:10PRO 17:15JHN 5:39ROM 3:25In this sermon, the speaker presents a thought-provoking scenario to illustrate the concept of justice and forgiveness. He describes a situation where a person's family has been brutally murdered by an assassin, and the person catches the assassin in the act. Instead of seeking revenge, the person calls the police and the assassin is brought to trial. However, to everyone's surprise, the judge pronounces the assassin not guilty, claiming to be a gracious and forgiving judge. The speaker then raises the question of how justice and forgiveness can coexist, and emphasizes the importance of understanding this concept in relation to the Gospel.
Ten Indictments (A Historical 21st Century Message) - Part 1
By Paul Washer1PRO 17:15JER 9:23EZK 37:4JHN 3:3JHN 3:7ROM 3:231CO 15:342CO 5:172CO 5:212TI 3:16Paul Washer delivers a powerful sermon emphasizing the need for revival and reformation in the Church. He highlights the importance of addressing sin, the sufficiency of Scripture, the knowledge of God, the true gospel of Jesus Christ, and the doctrine of regeneration. Washer challenges preachers to focus on the foundational truths of the faith, such as the cross of Christ and the regenerating work of the Holy Spirit, rather than relying on superficial methods of evangelism.
The Doctrine of Justification 2. Its Meaning
By A.W. Pink0Legal Status in SalvationJustificationJOB 9:20PSA 51:4PRO 17:15MAT 26:28LUK 18:13ROM 3:30ROM 5:1ROM 5:192CO 5:21EPH 1:7A.W. Pink emphasizes the critical doctrine of justification, explaining it as a legal declaration by God that a sinner is considered righteous based solely on the imputed righteousness of Christ, rather than any inherent goodness. He contrasts the Protestant understanding of justification as a change in legal status with the Roman Catholic view that conflates it with moral transformation. Pink clarifies that justification is distinct from regeneration and sanctification, focusing on the judicial aspect of salvation where believers are acquitted from guilt and accepted into God's favor. He underscores that justification is not merely forgiveness but a declaration that the believer is entitled to eternal life due to Christ's obedience. This understanding is essential for grasping the fullness of salvation and the believer's standing before God.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
15 He that acquitteth the guilty and condemneth the righteous - An abomination to Jahve are they both. The proverb is against the partisan judge who is open to bribery, like Pro 24:24, cf. Isa 5:23, where, with reference to such, the announcement of punishment is emphatically made. רשׁע and צדּיק, in a forensic sense, are equivalent to sons (reus) and insons. גּם (cf. the Arab. jmy'na, altogether, but particularly the Pers. ham and the Turkish dkhy standing wholly thus in the numeral) is here, as at Gen 27:45, equivalent to יחדּיו, Jer 46:12 (in its unions = united). Whoever pronounces sentence of justification on the guilty, appears as if he must be judged more mildly than he who condemns the guiltless, but both the one and the other alike are an abhorrence to God.
Jamieson-Fausset-Brown Bible Commentary
abomination . . . Lord--as reversing His method of acting (Pro 3:32; Pro 12:2).
John Gill Bible Commentary
He that justifieth the wicked, and he that condemneth the just,.... That absolves and clears the guilty, and pronounces him righteous in open court, where he stands arraigned, accused, and the fact proved; and that adjudges an innocent man to condemnation; or passes the sentence of it upon him, when it is a clear case he is not guilty; even they both are abomination to the Lord: being contrary to law and justice, to the declared will of God, and the orders and instructions given by him to judges, Deu 25:1; such an abominable action were the Jews guilty of in desiring Barabbas, a wicked man, to be released, and Christ, the just One, to be condemned; and Pilate in complying with them. From this passage we learn, that the word "justify" is used in a forensic sense, for pronouncing persons just in a court of judicature; and in which sense it is used in the article of a sinner's justification before God: by which act, though it is an ungodly person that is justified, yet it is through the perfect righteousness of Christ imputed to him, and is quite agreeable to law and the justice of God; and not at all inconsistent with this passage, which represents the justification of a wicked man as an abomination: it is so where there is no righteousness, but not where there is; agreeably to which is the saying of an Heathen (r) poet, "it is not righteous, neither rashly to condemn bad men good, nor good men bad.'' (r) Sophoclis Oedipus Tyrann. v. 622, 623.
Matthew Henry Bible Commentary
This shows what an offence it is to God, 1. When those that are entrusted with the administration of public justice, judges, juries, witnesses, prosecutors, counsel, do either acquit the guilty or condemn those that are not guilty, or in the least contribute to either; this defeats the end of government, which is to protect the good and punish the bad, Rom 13:3, Rom 13:4. It is equally provoking to God to justify the wicked, though it be in pity and in favorem vitae - to safe life, as to condemn the just. 2. When any private persons plead for sin and sinners, palliate and excuse wickedness, or argue against virtue and piety, and so pervert the right ways of the Lord and confound the eternal distinctions between good and evil.