Proverbs 17:15 kjv
He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.
Proverbs 17:15 nkjv
He who justifies the wicked, and he who condemns the just, Both of them alike are an abomination to the LORD.
Proverbs 17:15 niv
Acquitting the guilty and condemning the innocent? the LORD detests them both.
Proverbs 17:15 esv
He who justifies the wicked and he who condemns the righteous are both alike an abomination to the LORD.
Proverbs 17:15 nlt
Acquitting the guilty and condemning the innocent ?
both are detestable to the LORD.
Proverbs 17 15 Cross References
| Verse | Text | Reference |
|---|---|---|
| Exod 23:7 | Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked. | God Himself will not acquit the wicked. |
| Deut 25:1 | If there is a dispute between men and they go to court and the judges decide their case, declaring the righteous and condemning the wicked... | Sets the standard for righteous judgment. |
| Lev 19:15 | You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but in righteousness you shall judge your neighbor. | Imperative for impartial judgment. |
| Isa 1:17 | Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause. | Call to pursue righteousness and justice. |
| Isa 5:20 | Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter! | Condemns perversion of moral standards. |
| Isa 5:23 | Who acquit the guilty for a bribe and deny justice to the innocent! | Direct parallel to justifying wicked/condemning righteous due to corruption. |
| Pro 18:5 | It is not good to be partial to the wicked or to deprive the righteous of justice. | Echoes Pro 17:15 against partiality. |
| Pro 24:24 | Whoever says to the wicked, "You are innocent," will be cursed by peoples, abhorred by nations. | Consequences for justifying the wicked. |
| Jer 22:3 | Thus says the LORD: Do justice and righteousness, and deliver from the hand of the oppressor him who has been robbed, and do no wrong or violence to the resident alien, the fatherless, and the widow... | Calls for practical justice in leadership. |
| Psa 7:11 | God is a righteous judge, and a God who feels indignation every day. | Establishes God's nature as just. |
| Psa 99:4 | The King in His might loves justice. You have established equity; You have executed justice and righteousness in Jacob. | God's love for and practice of justice. |
| Mal 2:17 | You have wearied the LORD with your words. But you say, "How have we wearied Him?" By saying, "Everyone who does evil is good in the sight of the LORD, and He delights in them," or "Where is the God of justice?" | Blurring lines between good and evil wearies God. |
| Rom 1:18 | For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. | Divine wrath against suppressing truth/justice. |
| Rom 3:23-26 | For all have sinned and fall short of the glory of God, and are justified by His grace as a gift... | Contrast: God's divine justification (spiritual pardon) of the ungodly is different from human justification of wicked (legal/moral perversion). |
| Rom 8:33 | Who shall bring any charge against God's elect? It is God who justifies. | God's righteous vindication of His people. |
| Titus 3:5-7 | He saved us, not because of works done by us in righteousness, but according to His own mercy... that being justified by His grace we might become heirs according to the hope of eternal life. | Spiritual justification by grace. |
| 1 John 1:9 | If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. | God's justice applied to forgiveness. |
| 1 Pet 3:18 | For Christ also suffered once for sins, the righteous for the unrighteous, that He might bring us to God... | Christ, the righteous one, bore the penalty of the unrighteous. |
| Matt 25:46 | And these will go away into eternal punishment, but the righteous into eternal life. | Final judgment distinguishes righteous/wicked. |
| James 2:13 | For judgment without mercy will be shown to anyone who has not shown mercy. Mercy triumphs over judgment. | Divine judgment against those who show no mercy or just treatment. |
| Amos 5:7 | O you who turn justice to wormwood and cast righteousness to the ground! | Strong condemnation of perverting justice. |
| Pro 28:5 | Evil men do not understand justice, but those who seek the LORD understand it completely. | Spiritual discernment for true justice. |
Proverbs 17 verses
Proverbs 17 15 Meaning
Proverbs 17:15 unequivocally declares that two specific acts are an "abomination to the LORD": justifying (acquitting or declaring righteous) the wicked, and condemning (declaring guilty or punishing) the righteous. This verse condemns the perversion of justice, where moral distinctions are blurred and divine standards are overturned. It underscores the Lord's absolute abhorrence for any system or individual who wrongly rewards evil and punishes good, thereby corrupting truth and order.
Proverbs 17 15 Context
Proverbs 17 is part of a larger collection of Solomonic proverbs (Proverbs 10:1-22:16) which generally consist of independent, two-line statements offering practical wisdom and moral instruction for daily life. The chapter addresses various aspects of righteous living, interpersonal relationships, wisdom, folly, and the consequences of moral choices. Specifically, verse 15 focuses on judicial and ethical integrity, highlighting the divine standard for justice. In ancient Israelite society, upholding justice was a core responsibility of kings, judges, and elders, who were often the primary adjudicators of disputes. Perverting justice, whether through bribery, partiality, or corruption, directly undermined the foundational laws of God and destabilized the community's moral fabric. This verse would have served as a direct indictment against corruption within the justice system, which was a common challenge in the ancient Near East, echoing prophetic condemnations of such practices.
Proverbs 17 15 Word analysis
- He who justifies (מַצְדִּיק, matzdiq): Derived from the root צדק (tsadaq), meaning "to be righteous, just." In the Hiphil stem, it means "to declare righteous, to pronounce innocent, to vindicate, to acquit." It implies a formal, legal, or authoritative declaration. The context here refers to human judgment, making a guilty person appear innocent or legally clearing them.
- the wicked (רָשָׁע, rasha'): This term refers to one who is morally guilty, an evildoer, a criminal, or unrighteous according to God's law. They are individuals whose actions and character are contrary to divine standards.
- and he who condemns (וּמַרְשִׁיעַ, umarshiya'): Derived from the same root as "wicked" (rasha'), but in the Hiphil stem, meaning "to declare guilty, to condemn, to pronounce wrong, to convict." This is the judicial act of finding someone guilty and imposing a sentence.
- the righteous (צַדִּיק, tzaddiq): This refers to an individual who is upright, innocent, just, and conforming to divine moral standards. They are in right standing with God and are living ethically.
- both alike are an abomination to the LORD (תּוֹעֲבַת יְהוָה, to'evat Adonai):
- Abomination (to'evah): This is a strong theological term, used frequently in the Old Testament, denoting something inherently detestable, morally repulsive, or religiously impure to God. It indicates utter disgust and condemnation, going beyond mere dislike to something utterly offensive to God's holy character.
- to the LORD (Adonai / YHWH): The personal, covenant name of God, emphasizing that this principle is not just human societal wisdom but a direct decree from the holy and just Creator and Sovereign of all. His nature demands justice and truth, making the perversion of justice an affront to Him directly.
Words-group by words-group analysis:
- He who justifies the wicked: This phrase describes the legal or moral perversion of excusing, clearing, or finding innocent those who are guilty of wrongdoing. This can occur through bribery, partiality, or deliberate manipulation of truth. It represents the inversion of divine and moral order.
- and he who condemns the righteous: This phrase denotes the unjust accusation, conviction, or punishment of those who are innocent and upright. This can be driven by malice, false testimony, or corrupt motives. It embodies the violation of fundamental fairness and truth.
- both alike are an abomination to the LORD: This final phrase declares God's severe disapproval of both actions. The symmetry highlights that either act, though seemingly opposite, equally offends His perfect justice. It demonstrates that God champions righteousness and truth, and detests anything that obscures or suppresses them. The use of "abomination" signifies a deep affront to His holy character and an act that pollutes the land and the society in which it occurs.
Proverbs 17 15 Bonus section
The condemnation of justifying the wicked and condemning the righteous extends beyond judicial courts to encompass all spheres of influence where judgment is rendered. This includes political systems, public opinion, and even personal interactions. When a culture celebrates wickedness as virtue and demonizes genuine good, it is engaged in this very abomination, inviting divine displeasure and societal decay. From a broader biblical perspective, the perversion of justice is a symptom of a deeper spiritual blindness that fails to discern God's moral order. True wisdom, by contrast, aligns itself with God's perfect discernment, calling good good and evil evil, irrespective of popular opinion or personal gain. This principle ultimately points to Christ, the Righteous Judge, who perfectly embodies and upholds true justice, and by whose judgment all humanity will ultimately stand, where only the truly righteous in Him will be justified, and the wicked condemned.
Proverbs 17 15 Commentary
Proverbs 17:15 lays bare a fundamental principle of divine justice: the deliberate reversal of moral judgment is an absolute offense to God. Whether it's pardoning the undeniably guilty or punishing the demonstrably innocent, both acts strike at the very heart of God's character, which is righteousness and justice. This perversion destabilizes society, eroding trust in its systems and blurring the lines between good and evil, leading to moral anarchy. When the wicked are validated, their sin is tacitly approved, and they are encouraged in their evil. When the righteous are condemned, not only are they unjustly harmed, but righteousness itself is attacked and devalued, deterring others from pursuing uprightness. God, who is inherently just and true, detests such corruption because it fundamentally distorts reality, undermines social order, and denies the distinctions He Himself has established between light and darkness, truth and falsehood. This principle serves as a timeless warning against any form of partiality, corruption, or moral relativism in courts, leadership, and even personal discernment. It calls humanity to reflect God's impartial and unwavering commitment to what is true and right.