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Proverbs 24:23
Verse
Context
Sermons
J.H. Newman
Robert P. Jr DuganSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The curse of partiality and the blessing of impartiality: Respect of persons in judgment is by no means good: 24 He that saith to the guilty, "Thou art in the right," Him the people curse, nations detest. 25 But to them who rightly decide, it is well, And upon them cometh blessing with good. Partiality is either called שׂאת פנים, Pro 18:5, respect to the person, for the partisan looks with pleasure on the פני, the countenance, appearance, personality of one, by way of preference; or הכּר־פּנים, as here and at Pro 28:21, for he places one person before another in his sight, or, as we say, has a regard to him; the latter expression is found in Deu 1:17; Deu 16:19. הכּיר (vid., Pro 20:11) means to regard sharply, whether from interest in the object, or because it is strange. בּל Heidenheim regards as weaker than לא; but the reverse is the case (vid., vol. i. p. 204), as is seen from the derivation of this negative (= balj, from בּלה, to melt, to decay); thus it does not occur anywhere else than here with the pred. adj. The two supplements delight in this בל, Deu 22:29; Deu 23:7, 35. The thesis 23b is now confirmed in Pro 24:24 and Pro 24:25, from the consequences of this partiality and its opposite: He that saith (אמר, with Mehuppach Legarmeh from the last syllable, as rightly by Athias, Nissel, and Michaelis, vid., Thorath Emeth, p. 32) to the guilty: thou art right, i.e., he who sets the guilty free (for רשׁע and צדּיק have here the forensic sense of the post-bibl. חיּב and זכּי), him they curse, etc.; cf. the shorter proverb, Pro 17:15, according to which a partial, unjust judge is an abomination to God. Regarding נקב (קבב) here and at Pro 11:26, Schultens, under Job 3:8, is right; the word signifies figere, and hence to distinguish and make prominent by distinguishing as well as by branding; cf. defigere, to curse, properly, to pierce through. Regarding זעם, vid., at Pro 22:14. עמּים and לאמּים (from עמם and לאם, which both mean to bind and combine) are plur. of categ.: not merely individuals, not merely families, curse such an unrighteous judge and abhor him, but the whole people in all conditions and ranks of society; for even though such an unjust judge bring himself and his favourites to external honour, yet among no people is conscience so blunted, that he who absolves the crime and ennobles the miscarriage of justice shall escape the vox populi. On the contrary, it goes well (ינעם, like Pro 2:10; Pro 9:17, but here with neut. indef. subj. as ייטב, Gen 12:13, and frequently) with those who place the right, and particularly the wrong, fully to view; מוכיח is he who mediates the right, Job 9:33, and particularly who proves, censures, punishes the wrong, Pro 9:7, and in the character of a judge as here, Amo 5:10; Isa 29:21. The genitive connection ברכּת־טוב is not altogether of the same signification as יין הטּוב, wine of a good sort, Sol 7:10, and אושׁת רע, a woman of a bad kind, Pro 6:24, for every blessing is of a good kind; the gen. טוב thus, as at Psa 21:4, denotes the contents of the blessing; cf. Eph 1:3, "with all spiritual blessings," in which the manifoldness of the blessing is presupposed.
Jamieson-Fausset-Brown Bible Commentary
These . . . wise--literally, "are of the wise," as authors (compare "Psalms of David," Hebrew). "These" refers to the verses following, Pro 24:24-34. to have respect--literally, "to discern faces," show partiality,
John Gill Bible Commentary
He that saith unto the wicked, Thou art righteous,.... Not in a private way, or as giving his opinion or character of a man that is wicked, whom either through ignorance or flattery another may call righteous; which may be done and not resented by people and nations; but in an open court of judicature pronounced by the judge, justifying the wicked for reward, and condemning the just, which is an abomination unto the Lord; see Pro 17:15; nor should the ministers of the Gospel flatter the wicked, and call them righteous and good men, and strengthen their hands in their wickedness, promising them life though they continue in their evil ways; for though God justifies the ungodly, man should not; nor does he justify them in, but from, their ungodliness; see Eze 13:2; him shall the people curse, nations shall abhor him; the people of the land shall curse him as an unjust judge, as a patron of wickedness aunt wicked men; as an enemy to justice, and a discourager of truth and honesty, and all good men; and even nations that have not so immediate a concern in the affair, yet hearing of it shall express their indignation at him and abhorrence of him.
Matthew Henry Bible Commentary
Here are lessons for wise men, that is, judges and princes. As subjects must do their duty, and be obedient to magistrates, so magistrates must do their duty in administering justice to their subjects, both in pleas of the crown and causes between party and party. These are lessons for them. 1. They must always weigh the merits of a cause, and not be swayed by any regard, one way or other, to the parties concerned: It is not good in itself, nor can it ever do well, to have respect of persons in judgment; the consequences of it cannot but be the perverting of justice and doing wrong under colour of law and equity. A good judge will know the truth, not know faces, so as to countenance a friend and help him out in a bad cause, or so much as omit any thing that can be said or done in favour of a righteous cause, when it is the cause of an enemy. 2. They must never connive at or encourage wicked people in their wicked practices. Magistrates in their places, and ministers in theirs, are to deal faithfully and the wicked man, though he be a great man or a particular friend, to convict him of his wickedness, to show him what will be in the end thereof, to discover him to others, that they may avoid him. But if those whose office it is thus to show people their transgressions palliate them and connive at them, if they excuse the wicked man, much more if they prefer him and associate with him (which is, in effect, to say, Thou art righteous), they shall justly be looked upon as enemies to the public peace and welfare, which they ought to advance, and the people shall curse them and cry out shame on them; and even those of other nations shall abhor them, as base betrayers of their trust. 3. They must discountenance and give check to all fraud, violence, injustice, and immorality; and, though thereby they may disoblige a particular person, yet they will recommend themselves to the favour of God and man. Let magistrates and ministers, and private persons too that are capable of doing it, rebuke the wicked, that they may bring them to repentance or put them to shame, and they shall have the comfort of it in their own bosoms: To them shall be delight, when their consciences witness for them that they have been witnesses for God; and a good blessing shall come upon them, the blessing of God and good men; they shall be deemed religion's patrons and their country's patriots. See Pro 28:23. 4. They must always give judgment according to equity (Pro 24:26); they must give a right answer, that is, give their opinion and pass sentence according to law and them true merits of the cause; and every one shall kiss his lips that does so, that is, shall love and honour him, and be subject to his orders, for there is a kiss of allegiance as well as of affection. He that in common conversation likewise speaks pertinently and with sincerity recommends himself to his company and is beloved and respected by all.
Tyndale Open Study Notes
24:23-34 This addendum to the thirty sayings of the wise (22:17–24:22) includes five further sayings. 24:23-25 Saying 1: Truthfulness in rendering judgment is a hallmark of wisdom (see 6:19; 12:17; 19:28; 24:28-29; 25:18).
Proverbs 24:23
Further Sayings of the Wise
22For they will bring sudden destruction. Who knows what ruin they can bring? 23These also are sayings of the wise: To show partiality in judgment is not good. 24Whoever tells the guilty, “You are innocent”— peoples will curse him, and nations will denounce him;
- Scripture
- Sermons
- Commentary
Church and State
By J.H. Newman0PRO 24:23GAL 6:7EPH 6:121TI 5:221PE 5:2J.H. Newman preaches about the Union of Church and State, highlighting the concerns about attempts to disunite them, which could lead to unjust confiscation of Church property and sacrilegious acts towards God. He warns against blindly supporting the Union without understanding its implications, as some may have ulterior motives. Newman explains the concept of State Protection and State Interference in the Church, discussing the benefits and drawbacks of each, emphasizing the need for a balance that upholds true religion and prevents the intrusion of unfit individuals into important Church positions.
What Is Constitutional?
By Robert P. Jr Dugan0PRO 11:9PRO 24:23ISA 1:17MAT 22:21ACT 5:29ROM 13:11CO 10:311TI 2:11PE 2:16Robert P. Jr Dugan discusses the importance of understanding the Constitution, particularly in relation to religious freedom and the separation of church and state. He highlights the misconceptions and ignorance surrounding constitutional law, emphasizing the need for clarity and knowledge in this area. Dugan delves into the historical context of the Constitution's formation, the significance of the Bill of Rights, and the evolving interpretations of the establishment clause by the Supreme Court. He also addresses the role of religion in public life, the rights of citizens to influence government, and the need for evangelicals to exercise their constitutional rights without being intimidated by arguments of separation of church and state.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The curse of partiality and the blessing of impartiality: Respect of persons in judgment is by no means good: 24 He that saith to the guilty, "Thou art in the right," Him the people curse, nations detest. 25 But to them who rightly decide, it is well, And upon them cometh blessing with good. Partiality is either called שׂאת פנים, Pro 18:5, respect to the person, for the partisan looks with pleasure on the פני, the countenance, appearance, personality of one, by way of preference; or הכּר־פּנים, as here and at Pro 28:21, for he places one person before another in his sight, or, as we say, has a regard to him; the latter expression is found in Deu 1:17; Deu 16:19. הכּיר (vid., Pro 20:11) means to regard sharply, whether from interest in the object, or because it is strange. בּל Heidenheim regards as weaker than לא; but the reverse is the case (vid., vol. i. p. 204), as is seen from the derivation of this negative (= balj, from בּלה, to melt, to decay); thus it does not occur anywhere else than here with the pred. adj. The two supplements delight in this בל, Deu 22:29; Deu 23:7, 35. The thesis 23b is now confirmed in Pro 24:24 and Pro 24:25, from the consequences of this partiality and its opposite: He that saith (אמר, with Mehuppach Legarmeh from the last syllable, as rightly by Athias, Nissel, and Michaelis, vid., Thorath Emeth, p. 32) to the guilty: thou art right, i.e., he who sets the guilty free (for רשׁע and צדּיק have here the forensic sense of the post-bibl. חיּב and זכּי), him they curse, etc.; cf. the shorter proverb, Pro 17:15, according to which a partial, unjust judge is an abomination to God. Regarding נקב (קבב) here and at Pro 11:26, Schultens, under Job 3:8, is right; the word signifies figere, and hence to distinguish and make prominent by distinguishing as well as by branding; cf. defigere, to curse, properly, to pierce through. Regarding זעם, vid., at Pro 22:14. עמּים and לאמּים (from עמם and לאם, which both mean to bind and combine) are plur. of categ.: not merely individuals, not merely families, curse such an unrighteous judge and abhor him, but the whole people in all conditions and ranks of society; for even though such an unjust judge bring himself and his favourites to external honour, yet among no people is conscience so blunted, that he who absolves the crime and ennobles the miscarriage of justice shall escape the vox populi. On the contrary, it goes well (ינעם, like Pro 2:10; Pro 9:17, but here with neut. indef. subj. as ייטב, Gen 12:13, and frequently) with those who place the right, and particularly the wrong, fully to view; מוכיח is he who mediates the right, Job 9:33, and particularly who proves, censures, punishes the wrong, Pro 9:7, and in the character of a judge as here, Amo 5:10; Isa 29:21. The genitive connection ברכּת־טוב is not altogether of the same signification as יין הטּוב, wine of a good sort, Sol 7:10, and אושׁת רע, a woman of a bad kind, Pro 6:24, for every blessing is of a good kind; the gen. טוב thus, as at Psa 21:4, denotes the contents of the blessing; cf. Eph 1:3, "with all spiritual blessings," in which the manifoldness of the blessing is presupposed.
Jamieson-Fausset-Brown Bible Commentary
These . . . wise--literally, "are of the wise," as authors (compare "Psalms of David," Hebrew). "These" refers to the verses following, Pro 24:24-34. to have respect--literally, "to discern faces," show partiality,
John Gill Bible Commentary
He that saith unto the wicked, Thou art righteous,.... Not in a private way, or as giving his opinion or character of a man that is wicked, whom either through ignorance or flattery another may call righteous; which may be done and not resented by people and nations; but in an open court of judicature pronounced by the judge, justifying the wicked for reward, and condemning the just, which is an abomination unto the Lord; see Pro 17:15; nor should the ministers of the Gospel flatter the wicked, and call them righteous and good men, and strengthen their hands in their wickedness, promising them life though they continue in their evil ways; for though God justifies the ungodly, man should not; nor does he justify them in, but from, their ungodliness; see Eze 13:2; him shall the people curse, nations shall abhor him; the people of the land shall curse him as an unjust judge, as a patron of wickedness aunt wicked men; as an enemy to justice, and a discourager of truth and honesty, and all good men; and even nations that have not so immediate a concern in the affair, yet hearing of it shall express their indignation at him and abhorrence of him.
Matthew Henry Bible Commentary
Here are lessons for wise men, that is, judges and princes. As subjects must do their duty, and be obedient to magistrates, so magistrates must do their duty in administering justice to their subjects, both in pleas of the crown and causes between party and party. These are lessons for them. 1. They must always weigh the merits of a cause, and not be swayed by any regard, one way or other, to the parties concerned: It is not good in itself, nor can it ever do well, to have respect of persons in judgment; the consequences of it cannot but be the perverting of justice and doing wrong under colour of law and equity. A good judge will know the truth, not know faces, so as to countenance a friend and help him out in a bad cause, or so much as omit any thing that can be said or done in favour of a righteous cause, when it is the cause of an enemy. 2. They must never connive at or encourage wicked people in their wicked practices. Magistrates in their places, and ministers in theirs, are to deal faithfully and the wicked man, though he be a great man or a particular friend, to convict him of his wickedness, to show him what will be in the end thereof, to discover him to others, that they may avoid him. But if those whose office it is thus to show people their transgressions palliate them and connive at them, if they excuse the wicked man, much more if they prefer him and associate with him (which is, in effect, to say, Thou art righteous), they shall justly be looked upon as enemies to the public peace and welfare, which they ought to advance, and the people shall curse them and cry out shame on them; and even those of other nations shall abhor them, as base betrayers of their trust. 3. They must discountenance and give check to all fraud, violence, injustice, and immorality; and, though thereby they may disoblige a particular person, yet they will recommend themselves to the favour of God and man. Let magistrates and ministers, and private persons too that are capable of doing it, rebuke the wicked, that they may bring them to repentance or put them to shame, and they shall have the comfort of it in their own bosoms: To them shall be delight, when their consciences witness for them that they have been witnesses for God; and a good blessing shall come upon them, the blessing of God and good men; they shall be deemed religion's patrons and their country's patriots. See Pro 28:23. 4. They must always give judgment according to equity (Pro 24:26); they must give a right answer, that is, give their opinion and pass sentence according to law and them true merits of the cause; and every one shall kiss his lips that does so, that is, shall love and honour him, and be subject to his orders, for there is a kiss of allegiance as well as of affection. He that in common conversation likewise speaks pertinently and with sincerity recommends himself to his company and is beloved and respected by all.
Tyndale Open Study Notes
24:23-34 This addendum to the thirty sayings of the wise (22:17–24:22) includes five further sayings. 24:23-25 Saying 1: Truthfulness in rendering judgment is a hallmark of wisdom (see 6:19; 12:17; 19:28; 24:28-29; 25:18).