Exegetical and Hermeneutical Commentary of Proverbs 16:12
[It is] an abomination to kings to commit wickedness: for the throne is established by righteousness.
Pro 16:12
For the throne is estaabished by righteousness.
Religious principles the best support of government
I. Righteousness most effectually answers the end and design of government. Religion consists in an acknowledgment of God as Governor of the world. Though the power be lodged in earthen vessels, there is no power but of God. This religious sense of a providential government will incline the subject to pay due reverence to the prince, because it reaches farther than his own person, and is ultimately referred to that Divine Original, whose image and representative he is. Religion fixes our duty to our sovereign upon a certain basis and derives our obedience from the noblest motives, not from a slavish fear, not from an occasional humour, not from a mercenary regard to temporal interest, but from a filial love and respect to the Lord of glory. An awful regard to God and a prevailing sense of religion possesses the subject with that justice and fidelity which cannot be shaken by any temptation, but stands unmoved against the assaults of danger and the allurements of interest. The fear of God is so powerful a principle of action that it necessarily produces happy effects, and is so mighty a restraint from sin that it almost supersedes the necessity of any other restraint.
II. Guard against those pernicious principles that subvert the throne and are destructive of government.
1. Those that remove the foundations of religion and deny the being of a God. Could these opinions prevail, fidelity and justice would cease and the distinction between right and wrong would be lost in confusion. It is the interest of every prince and people to put a stop to these fatal principles, and not only to discourage atheism itself, but every approach towards it.
2. A scornful neglect of God the Son, and an avowed denial of His divinity, may produce as dreadful effects as even the denial of God the Father. If we renounce the authority of Jesus Christ, the authority of revealed religion is absolutely cancelled.
3. Those republican doctrines which derive all power from the people.
4. The principle that makes an absolute allowance to the sincerity of every mans persuasion and places the whole of religion and the great affair of eternal salvation upon the authority of every private judgment. This is contradictory to an article of our creed; it is fruitful of erroneous sects and impious heresies, and it has a pernicious influence upon the State. If the sincerity of mens present persuasions will justify them in all their consequences, the more strongly they are persuaded so much the more abundantly will they be justified. And if they are hurried on to the commission of any evil action the strength of the impulse will sanctify the crime. Let us, then, show our regard to government by discharging our duty to God. (T. Newlin, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. It is an abomination to kings, &c.] In all these verses the wise man refers to monarchical government rightly administered. And the proverbs on this subject are all plain.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is an abomination to kings to commit wickedness; they should not only abstain from all wicked practices, but abhor them both in their own persons, and in all their servants and subjects. It is too plain that he speaks not of the common practice, but of the duty of kings, as on Pro 16:10. And such affirmative expressions are oft used in Scripture to express mens duty only, as 1Co 6:19, your body is (i.e. should be) the temple, &c.; and 1Co 7:32, careth, &c. i.e. ought to care.
The throne is established by righteousness; and (which is implied) weakened, and sometimes overthrown by unrighteousness; and therefore this is necessary for their own security and happiness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Rulers are rightly expected,by their position, to hate evil; for their power is sustained byrighteousness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[It is] an abomination to kings to commit wickedness,…. The Targum is,
“the abomination of kings are they that work wickedness.”
It should be an abomination to kings to commit wickedness themselves, and those that do it should be abhorred by them, or they should show their resentment at it by removing them from their presence, or by punishing them: and though there have been such kings as David,
Ps 101:4; yet there are but few such; this is not true of kings in common; and therefore rather expresses what they should be than what they are; but is perfectly applicable to Christ, who loves righteousness and hates iniquity, Ps 45:7;
for the throne is established by righteousness; this is the support, strength, and security of every kingdom, and of the thrones of kings; and it is with judgment and righteousness that the throne of Christ is established; yea, justice and judgment are the habitation of his throne, Isa 9:7.
Fuente: John Gill’s Exposition of the Entire Bible
12 It is an abomination to kings to commit wickedness,
For by righteousness the throne is established.
As 10b uttered a warning to the king, grounded on the fact of 10a, so 12a indirectly contains a warning, which is confirmed by the fact 12b. It is a fact that the throne is established by righteousness ( as expressive of a rule, like , Isa 16:5, as expressive of an event); on this account it is an abomination to kings immediately or mediately to commit wickedness, i.e., to place themselves in despotic self-will above the law. Such wicked conduct shall be, and ought to be, an abhorrence to them, because they know that they thereby endanger the stability of their throne. This is generally the case, but especially was it so in Israel, where the royal power was never absolutistic; where the king as well as the people were placed under God’s law; where the existence of the community was based on the understood equality of right; and the word of the people, as well as the word of the prophets, was free. Another condition of the stability of the throne is, after Pro 25:5, the removal of godless men from nearness to the king. Rehoboam lost the greater part of his kingdom by this, that he listened to the counsel of the young men who were hated by the people.
Fuente: Keil & Delitzsch Commentary on the Old Testament
12 It is an abomination to kings to commit wickedness: for the throne is established by righteousness.
Here is, 1. The character of a good king, which Solomon intended not for his own praise, but for instruction to his successors, his neighbours, and the viceroys under him. A good king not only does justice, but it is an abomination to him to do otherwise. He hates the thought of doing wrong and perverting justice; he not only abhors the wickedness done by others, but abhors the wickedness done by others, but abhors to do any himself, though, having power, he might easily and safety do it. 2. The comfort of a good king: His throne is established by righteousness. He that makes conscience of using his power aright shall find that to be the best security of his government, both as it will oblige people, make them easy, and keep them in the interest of it, and as it will obtain the blessing of God, which will be a firm basis to the throne and a strong guard about it.
Fuente: Matthew Henry’s Whole Bible Commentary
Verse 12 suggests that kings who rule rightly are intolerable of wickedness because it is righteousness that establishes the throne and exalts the nation, Pro 11:11; Pro 14:34; Pro 25:5. Wickedness destroys, Pro 5:22; Pro 11:5; Pro 12:3.
Fuente: Garner-Howes Baptist Commentary
TEXT Pro. 16:12-22
12.
It is an abomination to kings to commit wickedness;
For the throne is established by righteousness.
13.
Righteous lips are the delight of kings;
And they love him that speaketh right.
14.
The wrath of a king is as messengers of death;
But a wise man will pacify it.
15.
In the light of the kings countenance is life;
And his favor is as a cloud of the latter rain.
16.
How much better is it to get wisdom than gold!
Yea, to get understanding is rather to be chosen than silver.
17.
The highway of the upright is to depart from evil:
He that keepeth his way preserveth his soul.
18.
Pride goeth before destruction,
And a haughty spirit before a fall.
19.
Better it is to be of a lowly spirit with the poor,
Than to divide the spoil with the proud.
20.
He that giveth heed unto the word shall find good;
And whoso trusteth in Jehovah, happy is he.
21.
The wise in heart shall be called prudent;
And the sweetness of the lips increaseth learning.
22.
Understanding is a wellspring of life unto him that hath it;
But the correction of fools is their folly.
STUDY QUESTIONS OVER 16:12-22
1.
Why is it such an abomination for kings to commit wickedness (Pro. 16:12)?
2.
Why do kings love those who speak truth (Pro. 16:13)?
3.
Show from Pro. 16:14 that the will and the rights of a king were supreme.
4.
What is meant by the light of the kings countenance (Pro. 16:15)?
5.
Who asked God for wisdom rather than riches (Pro. 16:16)?
6.
What verse in chapter 15 speaks of the way of the upright being a highway?
7.
Give a Bible example of ones pride leading to his destruction (Pro. 16:18).
8.
Why is it better to be lowly and poor than rich and proud (Pro. 16:19)?
9.
What word is meant in Pro. 16:20?
10.
How does the sweetness of the lips increase learning (Pro. 16:21)?
11.
What is meant by understanding being a wellspring of life (Pro. 16:22)?
PARAPHRASE OF 16:12-22
12.
It is a horrible thing for a king to do evil. His right to rule depends upon his fairness.
13.
The king rejoices when his people are truthful and fair.
14.
The anger of the king is a messenger of death and a wise man will appease it.
15.
Many favors are showered on those who please the king.
16.
How much better is wisdom than gold, and understanding than silver!
17.
The path of the godly leads away from evil; he who follows that path is safe.
18.
Pride goes before destruction and haughtiness before a
fall.
19.
Better poor and humble than proud and rich.
20.
God blesses those who obey Him; happy the man who trusts in the Lord.
21.
The wise man is known by his common sense, and a pleasant teacher is the best.
22.
Wisdom is a fountain of life on those possessing it, but a fools burden is his folly.
COMMENTS ON 16:12-22
Pro. 16:12. Another saying concerning kings. Pulpit Commentary: When a ruler acts justly and wisely, punishes the unruly, rewards the virtuous, acts as Gods vicegerent, and himself sets the example of the character which becomes so high a position, he wins the affection of his people…Law-makers should not be law-breakers. A ruler should desire the success of his nation; then he should lead it into righteousness: Righteousness exalteth a nation; But sin is a reproach to any people (Pro. 14:34). A kings rule upon his throne and the power passing to his sons is brought about by a righteous rule upon his and their parts. (Pro. 25:5; Pro. 29:14).
Pro. 16:13. A ruler is concerned about how things are going in his kingdom. For much of this knowledge he is dependent upon the information of others. Inaccurate reporting on their part can be his undoing. So he loves the person who speaks right. In Bible times a king not only ruled but served much like a high judge today (1Ki. 3:16-28). In passing judgment he likewise depended upon the information that he heard from the witnesses. He had a special appreciation for those who spoke the truth. Every ruler knows, though, that he must sort out the information he hears into true, false, partly true, partly false, etc. Is it any wonder that when Jesus said to the ruler Pilate, To this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice (Joh. 18:37), that Pilate remarked, What is truth? (Joh. 18:38).
Pro. 16:14. The kings wrath is compared to the rage of a roaring lion in Pro. 19:12; Pro. 20:2. Various men in Bible times found this to be true: Agag (1Sa. 15:33); the Amalekite who claimed he had mercifully killed Saul (2Sa. 1:14-15); Shemei (1Ki. 2:39-46); and many others. None but a fool will excite the monarchs resentment (Pulpit Commentary). Pro. 15:1 says wrath can be pacified with a soft answer.
Pro. 16:15. Pro. 19:12 likens the kings favor to dew upon the grass. The former rain in Palestine falls about the end of October or the beginning of November, when the seed is sown; the latter rain comes in March or April, and is absolutely necessary for the due swelling and ripening of the grain. It is accompanied, of course, with cloud, which tempers the heat, while it brings fertility and vigour (Pulpit Commentary). Queen Esther obtained favor in the sight of King Ahasuerus (Est. 4:11; Est. 5:1-2). Likewise did Jehoiachin obtain the favor of Evil-merodach, king of Babylon (Jer. 52:31-34).
Pro. 16:16. Pro. 8:11; Pro. 8:19 contains statements to the same effect. Wisdom builds the man, gold his holdings. One who gets wisdom may get riches as a result. For those who take a deeper look into this passage, there seems to be an additional comparison; namely, that wisdom is actually better than understanding as gold is greater than silver: An intimation of the superiority of wisdom over intelligence, the former being the guide of life and including the practice of religion, the latter denoting discernment, the faculty of distinguishing between one thing and another (Pulpit Commentary).
Pro. 16:17. Pro. 15:19 shows that the path of the upright is a highway and not a place of thorns as is the way of the sluggard. A highway leads from one place to another place. The highway of the upright leaves or goes away from evil, making it a the way of holiness (Isa. 35:8). And one who stays in this way preserves his soul.
Pro. 16:18. Pride is when a person is puffed up (1Co. 13:4), when ones spirit is unduly lifted up within him (Hab. 2:4), when one is conceited and thinks more highly of himself than he ought to think (Rom. 12:16). Haman (Est. 5:11-12; Est. 7:3-10) and Nebuchadnezzar (Dan. 4:30-33) are good examples of Pro. 17:19 (He that raiseth high his gate seeketh destruction) and Pro. 18:12 (Before destruction the heart of man is haughty), causing the warning of 1Co. 10:12 to be timely (Let him that thinketh he standeth take heed lest he fall). Herodotus: Artabanus warned the arrogant Xerxes, Seest thou how God strikes with the thunder animals which overtop others, and suffers them not to vaunt themselves, but the small irritate him not? And seest thou how he hurls his bolts always against the mightiest buildings and the loftiest trees? For God is wont to cut short whatever is too highly exalted.
Pro. 16:19. Better in two senses: One is more righteous to be lowly than proud, and when destruction hits the proud and reduces him to nothing, it is surely ultimately better.
Pro. 16:20. The word is the Word of God as the last statement of the verse indicates. To give heed is to pay attention to the Word, to respond properly to the Word. This is to believe its facts, obey its commands, accept its promises, and heed its warnings. Heeding what God says reflects a trust in God, which is the happy, blessed way to live (Psa. 34:8; Psa. 125:1; Jer. 17:7). Trust and obey, for theres no other way to be happy in Jesus, but to trust and obey.
Pro. 16:21. One usually deserves the reputation he acquires; thus, the wise are called prudent. People look to those for leadership and advice whose wisdom they respect and admire. People listen to instruction at the mouth of one who speaks well and winningly (Pulpit Commentary). The sweetness of pleasantness of a persons speech enables him to impart his knowledge to others who willingly listen.
Pro. 16:22. The person whose understanding in Pro. 16:21 blesses others also has it for his own blessing (this verse). Ones understanding is like an ever-flowing spring (well) from which he can ever drink. But over and over again is the foolish person corrected by his own folly. He is going to show them only to be shown up. Oh, the usual conceit of an ignorant person!
TEST QUESTIONS OVER 16:12-22
1.
How many of these verses deal with kings?
2.
What establishes a king and his family upon a throne (Pro. 16:12)?
3.
Why and when would kings appreciate truthful words (Pro. 16:13)?
4.
What is a kings wrath compared to in other proverbs (Pro. 16:14)?
5.
What does Pro. 15:1 say can pacify wrath?
6.
What if one did not have the favor of the king (Pro. 16:15)?
7.
Pro. 16:16 says …………… is better than gold and …………… than silver.
8.
What is the sense of highway in Pro. 16:17?
9.
Name two Bible characters whose pride preceded their fall (Pro. 16:18).
10.
In what two ways is it better to be lowly and poor than rich and proud (Pro. 16:19)?
11.
How do we know that word in Pro. 16:20 is the Word of God?
12.
What do we do when we give heed to Gods Word (Pro. 16:20)?
13.
How does a wise person help others (Pro. 16:21)?
14.
How does he help himself (Pro. 16:22)?
15.
How is a fools folly his downfall (Pro. 16:22)?
Fuente: College Press Bible Study Textbook Series
(12) It is an abomination to kings. . . .This and the following verse are, like Pro. 16:10, descriptive of the ideal king who, above all things, loves truth and justice. Psalms 72 works out the thought more fully. How feebly the character was fulfilled by Solomon or the best of his successors the history of Israel shews. It was too high a conception for man to carry out, and was fulfilled only in the person of Davids Son, who is King of kings, and Lord of lords (Rev. 19:16).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. This verse may be understood in two ways either that the abomination consists in the wickedness which the king commits, or in that which is committed by others. Some understand it of both; they must neither do evil themselves nor permit others to do it.
For the throne is established by righteousness In the king and in his subjects. Comp. Pro 16:5. The second sense above is generally preferred. The doing of wickedness by others is an abomination to good rulers. Compare Pro 16:10; Pro 25:5.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Responsibility And Authority Of A King ( Pro 16:12-15 ).
It is no coincidence that this subsection with its fourfold mention of the king comes after a series of subsections in which YHWH and His jurisdiction has been prominent. In Proverbs the king is always seen as being in the shadow of YHWH. And the importance of righteousness, both in a king and to a king, are now emphasised. It is an abomination to a king to commit unrighteousness, whilst righteousness will establish his throne (Pro 16:12); and on the other hand the king delights in those who are righteous towards him (Pro 16:13). Righteousness is shown to be important in both king and subject.
However, the supreme importance of the king as YHWH’s representative was not to be overlooked, and the possibility of his wrath or favour is then stressed. These can lead either to death or to life. Because of that the wise man will pacify the first when it arises (by his righteous lips and speaking rightly) and will encourage the second. The thought is not that he will toady to him, but that he will make himself pleasing by his righteous words. Good kings always acknowledged honourable men.
So the subsection is presented in two pairs:
It is an abomination to kings to commit wickedness, for the throne is established by righteousness (Pro 16:12).
Righteous lips are the delight of kings, and they love him who speaks right (Pro 16:13).
In this pairing the righteousness which is required of the king is equally required of his subjects. Both are to be righteous.
The wrath of a king is as messengers of death, but a wise man will pacify it (Pro 16:14).
In the light of the king’s countenance is life, and his favour is as a cloud of the latter rain (Pro 16:15).
In this pairing the wrath of the king which can bring death is contrasted with the favour of the king which in its turn brings life and favour. The one is to be avoided by wise words, the other is to be enjoyed by those who walk truly.
The subsection can also be presented chiastically as follows:
A It is an abomination to kings to commit wickedness, for the throne is established by righteousness (Pro 16:12).
B Righteous lips are the delight of kings, and they love him who speaks right (Pro 16:13).
B The wrath of a king is as messengers of death, but a wise man will pacify it (Pro 16:14).
A In the light of the king’s countenance is life, and his favour is as a cloud of the latter rain (Pro 16:15).
In A YHWH requires kings to be righteous, in order that their thrones may be established, and He abominates wickedness in kings, and in the parallel the righteous king is seen as a source of life and favour, (especially on the righteous). His favour is like a cloud of latter rain (which brings YHWH’s provision on man when man is walking rightly before Him – Deu 11:13-15; Jer 5:24; Hos 6:1-3). In B righteous lips are a delight to kings, and they love him who speaks right, and in the parallel the wise man pacifies the king when his wrath is aroused, presumably by means of his righteous lips which speak right.
Pro 16:12
‘It is an abomination to kings to commit wickedness,
For the throne is established by righteousness.’
The first clause may mean that it is an abomination to sensible kings, because otherwise their thrones will not be established; or that it is an abomination to wise men in general when kings commit wickedness, because it would indicate foolish kingship; or that it is an abomination to YHWH, because He allows kings to be appointed on the expectation that they will rule righteously (Rom 11:1-6). That this third option must be included is suggested by the context in which this subsection is found (an emphasis on YHWH and His ways), and by the fact that elsewhere ‘abomination’ is regularly connected with the name of YHWH (Pro 11:1; Pro 11:20; Pro 12:22; Pro 15:8-9, Pro 15:26; Pro 16:5), but it is probable that it was also to be seen as an abomination to all sensible people (compare how abomination is used in Pro 13:19). Whichever way it is the point is that for a king to behave unrighteously is for him to go against all that is expected of a king. It is a denial of what a king should truly be. And this is especially so as ‘the throne is established by righteousness’. A righteous king will be approved of and supported by all who love good government. A righteous king results in a sound and solid nation. And that it was generally agreed that this was so, although sadly often flouted, comes out in the history of kingship. Kings did seek to be approved of by their people, and loved to be thought of as the fathers and shepherds of their people. The throne of the Pharaoh had the Egyptian equivalent of righteousness inscribed on its base, something which Solomon may have noted and copied.
The thought does not only apply to kings. It applies to all who are in positions of public authority. Once a person is put in a position of public authority he has a similar responsibility to a king. For him to commit unrighteousness is equally an abomination both to YHWH and to men. His position too will be established by righteousness. And the principle can even be applied to people in any position of authority.
Pro 16:13
Righteous lips are the delight of kings,
And they love him who speaks right.’
Kingship is not easy and two things that a good king treasures are wise advice which is not self-serving, and honest officials who can be trusted. Both are a delight to him. (We can consider here Nehemiah and Mordecai). Righteous lips are those which speak honestly and truthfully, and without having any axe to grind. Thus kings love those who speak what is right and true. They know that what they say can be trusted and it therefore enables them to rule in righteousness. It was the advice of those whose lips were not righteous which resulted in Rehoboam, Solomon’s son, losing a large part of his kingdom, whilst sadly he ignored those who spoke with righteous lips whose advice could have saved his kingdom (1Ki 12:8).
Pro 16:14
‘The wrath of a king is as messengers of death,
But a wise man will pacify it.’
This does not mean that a wise man will seek to pacify the king only if the king’s wrath is directed against him, although that is undoubtedly true. It rather signifies that the wise man will seek to direct a king away from venting his anger by giving him wise counsel. An angry king was dangerous because he had the power of life and death. But the wise man gently reminds the king of his obligations, and draws his attention to any ameliorating circumstances, thus preventing him from acting unjustly (which is why he is seen as a wise man). That is why the king so treasures men of righteous lips who speak what is right (Pro 16:13). All kings had wise men around them in order to receive counsel from them. And a wise man could often prevent a king from acting foolishly by ‘pacifying’ him.
Pro 16:15
‘In the light of the king’s countenance is life,
And his favour is as a cloud of the latter rain.’
In contrast to the wrath of a king which is a messenger of death (Pro 16:14) is the light of the king’s countenance which is life. Apart from those who came to face judgment, only those who were in favour with the king would be allowed to look on his face and see ‘the light of his countenance’. This metaphor is found in Babylonian, Ugaritic and Egyptian texts, and is possibly a comparison with the sun whose face shines on the world. Thus to look on his face was to know that you would enjoy wellbeing. That you would enjoy the benefit of his favour. And that favour was like the cloud of the latter rain. The sun and the latter rain together were an essential to the maturing of the grain harvest. The latter rain referred to the welcome showers that arrived in April/early May finishing off the rainy season, and prior to the summer drought. They helped to mature the growing crops. The idea is thus that the king’s beneficent face and favour guaranteed fruitfulness and wellbeing.
Fuente: Commentary Series on the Bible by Peter Pett
v. 12. It is an abomination to kings,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 16:12 [It is] an abomination to kings to commit wickedness: for the throne is established by righteousness.
Ver. 12. It is an abomination for kings to commit wickedness. ] It is so for any man, but especially for great men. Peter Martyr told Queen Elizabeth in an epistle, that princes were doubly obliged to God: first, as men; secondly, as chief men. When I was born into the world, said Henry IV of France, there were thousands of others born besides myself; what have I done to God more than they? It is his mere grace and mercy which doth bind me more unto his justice; for the faults of great men are never small. a Thus he. It is reported of Tamberlane, b that warlike Scythian, that having overcome Bajazet the great Turk, he asked him whether ever he had given God thanks for making him so great an emperor? who confessed ingenuously he never thought of it. To whom Tamberlane replied, that it was no wonder so ungrateful a man should be made a spectacle of misery. For you, saith he, being blind of one eye, and I lame of a leg, was there any worth in us, why God should set us over two great empires of Turks and Tartars, to command many more worthy than ourselves? Good turns aggravate unkindnesses; and men’s offences are increased by their obligations.
For the throne is established by righteousness.
a French Chron.
b Leunclav, Annal. Turci.
wickedness = lawlessness. Hebrew. rasha’. App-44.
Pro 16:12
Pro 16:12
“It is an abomination to kings to commit wickedness; For the throne is established by righteousness.”
The first clause here means that any king who commits wickedness becomes an abomination to God; and the second clause is parallel with the New Testament teaching that reveals, “The powers that be are ordained of God” (Rom 13:1).
Pro 16:12. Another saying concerning kings. Pulpit Commentary: When a ruler acts justly and wisely, punishes the unruly, rewards the virtuous, acts as Gods vicegerent, and himself sets the example of the character which becomes so high a position, he wins the affection of his people…Law-makers should not be law-breakers. A ruler should desire the success of his nation; then he should lead it into righteousness: Righteousness exalteth a nation; But sin is a reproach to any people (Pro 14:34). A kings rule upon his throne and the power passing to his sons is brought about by a righteous rule upon his and their parts. (Pro 25:5; Pro 29:14).
an: Pro 28:9, Deu 25:16, Luk 12:48
for: Pro 20:18, Pro 25:5, Pro 29:14, Psa 99:4, Rev 19:11
Reciprocal: Psa 89:14 – habitation Psa 97:2 – habitation Psa 101:8 – early Pro 8:7 – an abomination to Pro 16:10 – A divine sentence Pro 20:8 – General Pro 20:28 – his Pro 29:4 – king Pro 31:9 – General Act 24:25 – righteousness
Pro 16:12. It is an abomination to kings to commit wickedness They should not only abstain from all wicked practices, but abhor them, both in their own persons, and in all their servants and subjects. It is too plain that he speaks not of the common practice, but of the duty of kings, as in Pro 16:10. A good king not only does justice, but it is an abomination to him to do otherwise: he hates the thought of doing wrong, and perverting justice: he not only abhors the wickedness done by others, but abhors to do any himself, though, having power, he might easily and safely do it. For the throne is established by righteousness He that makes conscience of using his power aright, shall find that to be the best security of his government; both as it will oblige people, and keep them true to his interests, and as it will bring down upon him and his government the blessing of God, which will be a firm basis to his throne, and a strong guard about it.
16:12 [It is] an abomination to kings to commit wickedness: for the throne is established {g} by righteousness.
(g) They are appointed by God to rule according to equity and justice.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes