Proverbs 18:5

Pro 18:5 [It is] not good to accept the person of the wicked, to overthrow the righteous in judgment.

Ver. 5. It is not good to accept the person of the wicked.] Indeed, it is so bad as can hardly be expressed, and is therefore here set forth by the figure liptote; which is, say grammarians, cum minus dicitur, plus intelligitur, when little is said, but more is understood. {a} This accepting of persons, declared here to be so very naught, is either in passing sentence of judgment, of which see Lev 19:15; {See Trapp on "Lev 19:15"} or otherwise in common conversation, of which read Jas 2:1-4. {See Trapp on "Jas 2:1"} {See Trapp on "Jas 2:2"} {See Trapp on "Jas 2:3"} {See Trapp on "Jas 2:4"}

To overthrow the righteous in judgment.] Which is the easilier done, because they cannot quarrel and contend as the wicked can. "The fool’s lips enter into contentions"; {Pro 18:6} they have an art in it; they are dexterous at it; it is their trade and study to brabble and wrangle, to set a good face upon an ill matter, to rail and out brave, to set men further at odds, and to embitter their spirits one against another. This is a trick they have learned of their father the devil; and this their graceless speeches do as directly tend unto, as if they had legs to go into contention.

{a} Ut apud Virgil. Nec nulla innata est inaratae gratia terrae. - Georg., ii.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

5 To favour the person of the godless is not good,

And to oppress the righteous in judgment.

As Pro 18:4 has one subject, so Pro 18:5 has one predicate. The form is the same as Pro 17:26. שׂאת פּני (cf. Pro 24:23), προσωποληψία, acceptio personae, is this, that one accepts the פני, i.e. the personal appearance of any one (πρόσωπον λαμβάνει), i.e., regards it as acceptable, respectable, agreeable, which is a thing in itself not wrong; but in a judge who ought to determine according to the facts of the case and the law, it becomes sinful partiality. הטּות, in a forensic sense, with the accus. of the person, may be regarded in a twofold way: either as a turning aside, מדּין, Isa 10:2, from following and attaining unto the right, or as an oppression, for the phrase הטּה משׁפּט [to pervert justice] (cf. Pro 17:23) is transferred to the person who experiences the oppression = perversion of the law; and this idea perhaps always underlies the expression, wherever, as e.g., Mal 3:5, no addition brings with it the other. Under Pro 17:15 is a fuller explanation of לא־טוב.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

That is, to favor him and support him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

This justly condemns those who, being employed in the administration of justice, pervert judgment, 1. By conniving at men's crimes, and protecting and countenancing them in oppression and violence, because of their dignity, or wealth, or some personal kindness they have for them. Whatever excuses men may make for it, certainly it is not good thus to accept the person of the wicked; it is an offence to God, an affront to justice, a wrong to mankind, and a real service done to the kingdom of sin and Satan. The merits of the cause must be regarded, not the person. 2. By giving a cause against justice and equity, because the person is poor and low in the world, or not of the same party or persuasion, or a stranger of another country. This is overthrowing the righteous in judgment, who ought to be supported, and whom God will make to stand.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

accept the person--(Compare Psa 82:2). "It is not good" is to be supplied before "to overthrow."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. To accept the person of the wicked] We must not, in judicial cases, pay any attention to a man's riches, influence, friends, offices, &c., but judge the case according to its own merits. But when the wicked rich man opposes and oppresses the poor righteous, then all those things should be utterly forgotten.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. to overthrow] i.e. so as to, or with a view to, overthrow. See R.V. marg. Better perhaps with R.V. text, nor to turn aside.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

It is not good to accept the person of the wicked,.... For a judge to have respect to a wicked man in a cause before him, and to favour him, because he is a rich man, or a relation, or he has received some kindness from him; none of these things should have any influence upon him

to overthrow the righteous in judgment: though he may be a poor man and a stranger, and to whom the judge is under no private and personal obligation; yet justice ought to be done without any respect to persons; to do otherwise is not only not good, but very bad, very sinful and criminal; it is contrary to law and justice; it is doing injury to men, and is repugnant to the will of God, and offensive to him, Lev 19:15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

It is not good, i.e. it is a most wicked and hateful thing. See Poole "Pro 17:15,26.

To accept the person; to favour his unrighteous cause.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. It is not good — That is, it is bad, wrong. (See on Pro_17:26.)

To accept the person — Or face; to show partiality to the wicked on account of his wealth, respectability, or other like reason. (Comp. Pro_19:15; Deu_10:17.)

To overthrow… in judgment — In a judicial proceeding. Compare Pro_17:15; Isa_10:2; Pro_17:23; Pro_24:23; Psa_82:2; Deu_1:17; Deu_16:19, last cause.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

It is not good to accept the person of the wicked. To "accept the person" is to show partiality, to be guided in judgment, not by the facts of a case, or the abstract principles of right or wrong, but by extraneous considerations, as a man"s appearance, manners, fortune, family. (For the expression, comp. Lev_19:15 Deu_1:17; and in our Pro_24:23 Pro_28:21) The Septuagint phrase is yaumasai proswpon , which St. Jude adopts book (ver. 16). Other writers in the New Testament use lambanein proswton in the same sense; e.g. (Gal_2:6) To overthrow (turn aside) the righteous in judgment is not good. (comp. Isa_10:2 Luk_20:21) The construction is the same as in Pro_17:26. The LXX adds in the second clause, oude osion , which makes the sentence clear; not seeing this, the Vulgate renders, ut declines a veritate judicii. The offence censured is the perversion of justice in giving sentence against a righteous man whose cause the judge has reason to know is just.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Were not "the foundations of the earth out of course," should we hear of so gross a violation of the rule of right? (Psa 82:2-5 .) But in a world, of which Satan is "the god and the prince," injustice is a natural principle of administration. The godly king of Judah pointed his judges to the Divine example — ’Look — and be like Him.’ (2Ch 19:7 .) Everything revolting is connected with wickedness. There is no one so noble, that it does not degrade; so lovely, that it does not deform; so learned, that it does not befool. To accept therefore his person, is indeed not good.†1 "Abomination," is its true name — the stamp of God.†2 ’Whatever excuses man may make for its course, it is an offense to God, an affront to justice, a wrong to mankind, and a real service done to the kingdom of sin and Satan.’†3 In judgment let the cause be heard, not the person. Let the person be punished for his wickedness, not the wickedness be covered for the person’s sake. When, as in the case of Naboth, the person of the wicked was accepted, to overthrow the righteous in judgment, it overthrows the throne of judgment in the land. The Shechemites were sharply punished for their sin, in accepting Abimelech to the overthrow of the righteous claims of Gideon’s house. (Jdg 9:1-54 .) No wonder. In such wickedness the rights of God are despised; the claims of his justice are cast off. "He that ruleth over men must be just, ruling in the fear of God." (2Sa 23:3 .) Such was our Divine pattern in the flesh: "of quick understanding in the fear of the LORD," and therefore "judging in righteousness." (Isa 11:4 .) Such will be his judgment, when "he shall judge the world in righteousness." (Act 17:31 .) His decision will be exact; his sentence unchangeable.

Footnotes:

†1 Pro 17:26; Pro 24:23 ; Pro 28:21 .

†2 Pro 17:15. Compare Lev 19:15 ; Deu 1:16-17 .

†3 Henry.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 5. It is not good to accept the person of the wicked, to favor him in any way, especially in a court case, to overthrow the righteous in judgment, so that he loses his case on account of the partiality of the judge.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

It is not good to ... to the righteous person

These phrases can be written in positive form. AT: "It is good to treat the wicked person as he deserves, and to be just to the righteous person" (See: Litotes)

A fool's lips bring

Here the fool is referred to by his "lips" to emphasize what he says. AT: "what a fool says brings" (See: Synecdoche)

bring

"cause"

his mouth invites a beating

This speaks of the fool saying things that cause people to want to beat him as if he were inviting them to beat him. AT: "his mouth makes people want to beat him" (See: Metaphor)

his mouth

Here what the fool says is referred to as his "mouth." AT: "what he says" (See: Metonymy)

translationWords

partial

evil

just

fool

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

It is not good to be partial to the wicked As our Sages explained: It is not good for the wicked, that they are favored in this world and are requited in the next world.

to subvert the righteous in judgment It is good for the righteous that the scale is weighed down for them to make them guilty in this world, where they are requited during their lifetime, and they merit the world to come. Its simple meaning, however, is according to its apparent meaning.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.