Exegetical and Hermeneutical Commentary of Proverbs 29:27
An unjust man [is] an abomination to the just: and [he that is] upright in the way [is] abomination to the wicked.
27. the just ] Rather, the righteous, R.V.
Fuente: The Cambridge Bible for Schools and Colleges
The words point out not only the antagonism between the doers of good and evil, but the instinctive antipathy which the one feels toward the other.
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. And he that is upright in the way] “But as for those that be in the right waye, the wicked hate them.”-COVERDALE.
To this verse the VULGATE adds the following: Verbum custodiens filius extra perditionem erit; “The son that keeps the word shall not fall into perdition.” This is not in all copies of the Vulgate: but it was in that from which my old MS. Bible was made, where it is thus translated: The sone keping the worde schal ben out of perdicyon. I believe verbum here is intended for the Divine word; the revelation from God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Is an abomination to the just, because such men, as such, are hated by God, and haters of and enemies unto God and all goodness, and public plagues to the church and state in which they live; and therefore he who loves these must needs hate them, as true friends hate those who are enemies to their friends.
Is abomination to the wicked; of which See Poole “Pro 29:10“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. (Compare Pr3:32). On last clause, compare Pro 29:16;Psa 37:12.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
An unjust man [is] an abomination to the just,…. Not his person, but his actions, his unrighteous actions, his ungodly life and conversation; which a man, holy, just, and good, loathes and abhors, and cannot forbear expressing his abhorrence of; and therefore shuns his company, and will have no fellowship with him. And, on the other hand,
[he that is] upright in the way [is] abomination to the wicked; that man that is upright in heart and life, that walks according to the rule of the divine word, in the path of holiness, in the way of truth and righteousness, he is abhorred by a wicked man; he cannot have any pleasure in his company; he is under some awe and restraint which is disagreeable to him; and he cannot bear the reproofs he gives him; besides, if he is silent, his whole life and conversation carries in it a tacit reproof, conviction, and condemnation of him. There always has been a mutual enmity between the seed of the woman and the seed of the serpent, Ge 3:15.
Fuente: John Gill’s Exposition of the Entire Bible
27 An abomination to a righteous man is a villanous man;
And an abomination to the godless is he who walketh uprightly.
In all the other proverbs which begin with , e.g., Pro 11:20, follows as genit., here , whose judgment is like that of God. is an abhorrence to them, not as a man, but just as of such a character; is the direct contrast to . The righteous sees in the villanous man, who boldly does that which is opposed to morality and to honour, an adversary of his God; on the other hand, the godless sees in the man that walketh uprightly ( , as at Psa 37:14) his adversary, and the condemnation of himself.
With this doubled the Book of Proverbs, prepared by the men of Hezekiah, comes to an end. It closes, in accordance with its intention announced at the beginning, with a proverb concerning the king, and a proverb of the great moral contrasts which are found in all circles of society up to the very throne itself.
Fuente: Keil & Delitzsch Commentary on the Old Testament
27 An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.
This expresses not only the innate contrariety that there is between virtue and vice, as between light and darkness, fire and water, but the old enmity that has always been between the seed of the woman and the seed of the serpent, Gen. iii. 15. 1. All that are sanctified have a rooted antipathy to wickedness and wicked people. They have a good will to the souls of all (God has, and would have none perish); but they hate the ways and practices of those that are impious towards God and injurious towards men; they cannot hear of them nor speak of them without a holy indignation; they loathe the society of the ungodly and unjust, and dread the thought of giving them any countenance, but do all they can to bring the wickedness of the wicked to an end. Thus an unjust man makes himself odious to the just, and it is one part of his present shame and punishment that good men cannot endure him. 2. All that are unsanctified have a like rooted antipathy to godliness and godly people: He that is upright in the way, that makes conscience of what he says and does, is an abomination to the wicked, whose wickedness is restrained perhaps and suppressed, or, at least, shamed and condemned, by the uprightness of the upright. Thus Cain did, who was of his father the devil. And this is not only the wickedness of the wicked, that they hate those whom God loves, but their misery too, that they hate those whom them shall shortly see in everlasting bliss and honour, and who shall have dominion over them in the morning, Ps. xlix. 14.
Fuente: Matthew Henry’s Whole Bible Commentary
Attitudes of Just and Unjust
Verse 27 affirms the antipathy that exists between the righteous and the wicked in the matter of life-styles. The righteous are concerned for the souls of the wicked, but have a strong dislike for their evil practices which offend the LORD and injure men. Similarly, the wicked dislike the upright ways of the righteous , which condemn their own conduct, Pro 12:8; Pro 29:27; Psa 139:21-22; Joh 17:14; 1Jn 3:11-13; 2Co 6:14-18.
Fuente: Garner-Howes Baptist Commentary
27. Unjust just There is a perfect antipathy between virtue and vice. Comp. Psalm 39:14.
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS.
READER! there is an abundance of matter for raising many profitable reflections in the perusal of this chapter; but I beg particularly to call your attention to that solemn verse contained in it, which in itself forms a volume. Where there is no vision, the people perish. The most faithful ministers of Jesus have to lament the little success of their labors in the present day: and when they look round and take a leisurely survey, of the languishing state of Zion, much cause have they to weep, between the porch and the altar, and to besiege the mercy-seat, night and day, with the cry: Spare thy people, 0 Lord, and give not thine heritage to reproach. But what an awful view doth it afford in the consciousness that in many paces of this our guilty land, There is no vision! Oh! for the Lord to send forth faithful men, anxious to win souls to Christ! And oh! for the Lord Jesus to come himself in every place whithersoever he sends his word by faithful Pastors, after his own heart, that shall feed his people in true understanding and knowledge. Reader! where, and under what open vision, do you sit? That gospel, which holds forth Jesus in the glories of his person, and in the completeness of his salvation – which humbles the sinner, and exalts the Saviour – which, by laying the creature low, makes Jesus precious; and tends to promote holiness in the life and conversation, in shewing all our springs to be in him: these are precious truths to keep the soul alive, and to prevent leanness and perishing. Reader! may it be your portion, and mine, to be thus strong in the grace which is in Christ Jesus.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 29:27 An unjust man [is] an abomination to the just: and [he that is] upright in the way [is] abomination to the wicked.
Ver. 27. An unjust man is an abomination to the just. ] Who yet hates, non virum sed vitium, not the person of a wicked man, but his sin – as the physician hates the disease, but loves the patient, and strives to recover him – he abhors that which is evil, perfectly hates it, Psa 139:22 hates it as hell so the Greek word a signifies; Rom 12:9 hates it in his dearest friends, as Asa did in his mother Maachah; hates it most of all in himself, as having the divine nature transfused into him, whereby he resembles God, and that life of God, whereunto sin, he knows, is a destructive poison, a sickness unto death. 1Jn 5:16 Hence his implacable and no less impartial hatred of all as well as any sin, for all hatred is , as Aristotle b hath it, to the whole kind. It was said of Antony that he hated a tyrant, not tyranny; it cannot be said of a saint he hates sinners, not sin, but the contrary.
And he that is upright in the way, is abomination to the wicked.
a .
b Arist. Rhetor.
the just = just ones
the wicked = a lawless one.
Pro 29:27
Pro 29:27
“An unjust man is an abomination to the righteous, But he that is upright in the way is an abomination to the wicked.”
Again, as in Pro 29:10, above, we have a statement of the eternal antagonism between good and evil. We like the way the Anchor Bible rendered it: “A depraved man is abominable to the just, as an honest man is abominable to the wicked one.
Pro 29:27. The just and the unjust live in the same world, both eat to sustain physical life, live in houses, etc., but there the comparison ends, for they have adopted altogether different ways of living. The righteous deplore the ways of the wicked (stealing, lying, cheating, drinking, fighting, hating, immorality, etc.). Jesus commended the church at Ephesus: Thou canst not bear evil men (Rev 2:2). But the wicked deplore the upright just as much, for their ways are a rebuke to them. The wicked have often persecuted the righteous.
Proverbs of Solomon – Pro 29:1-27
Open It
1. About what sort of issues do you tend to be stubborn?
2. What gets you mad?
3. Why do you think crime is increasing in our society?
Explore It
4. What fate awaits the person who is stubborn, or stiff-necked? (Pro 29:1)
5. What characters did Solomon talk about in these proverbs? (Pro 29:1-27)
6. How did Solomon distinguish between the wicked, the wise, and the foolish? (Pro 29:1-27)
7. What damage does a flatterer do? (Pro 29:5)
8. By what is an evil person snared? (Pro 29:6)
9. About what do righteous people care? (Pro 29:7)
10. How do the fool and the wise person deal with anger? (Pro 29:11)
11. What imparts wisdom? (Pro 29:15)
12. When do people cast off restraint? (Pro 29:18)
13. What did Solomon say about the person who speaks in haste? (Pro 29:20)
14. What did Solomon say about fear? (Pro 29:25)
15. From where do we get justice? (Pro 29:26)
Get It
16. Why will people be stubborn even when they know they are wrong?
17. How can flattery hurt a person being flattered?
18. How can a person be ensnared in his or her own evil?
19. Why are the poor generally denied justice?
20. How do you vent your anger and frustration?
21. What is the right way to deal with anger?
22. What is the relationship between correction and wisdom?
23. Why do people cast off restraint when they are ignorant of Gods Word?
24. When do we usually speak without thinking?
25. How can we be responsible and not hasty with our words?
Apply It
26. In what specific area of your life do you need to be more flexible and less stubborn?
27. How can you better manage the way in which you deal with or express anger?
Pro 24:9, Psa 119:115, Psa 139:21, Zec 11:8, Joh 7:7, Joh 15:17-19, Joh 15:23, 1Jo 3:13
Reciprocal: Lev 11:10 – they shall be Psa 37:14 – slay Pro 8:7 – an abomination to Pro 13:19 – it is Dan 6:4 – sought Joh 17:14 – the world 2Co 6:14 – for 1Jo 3:12 – And
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