5<\/strong>. to overthrow<\/em> ] i.e. so as to<\/em>, or with a view to, overthrow<\/em>. See R.V. marg. Better perhaps with R.V. text, nor<\/em> to turn aside<\/strong>.<\/p>\n Verse 5<\/span>. To accept the person of the wicked<\/B><\/I>] We must not, in judicial cases, pay any attention to a man’s riches, influence,<\/I> friends, offices<\/I>, &c., but judge the case according to its own merits. But when the wicked<\/I> rich man opposes and oppresses the poor righteous<\/I>, then all those things should be utterly forgotten.<\/P> <\/p>\n It is not good, <\/B>i.e. it is a most wicked and hateful thing. See Poole “Pro 17:15<\/span>,26<\/span>. <\/P> To accept the person; <\/B>to favour his unrighteous cause. <\/P> <\/p>\n 5. accept the person<\/B>(ComparePs 82:2<\/span>). “It is not good”is to be supplied before “to overthrow.”<\/P><\/p>\n [It is] not good to accept the person of the wicked<\/strong>,…. 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<\/p>\n to overthrow the righteous in judgment<\/strong>: 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, Le 19:15<\/span>.<\/p>\n 5 To favour the person of the godless is not good,<\/p>\n And to oppress the righteous in judgment.<\/p>\n As Pro 18:4<\/span> has one subject, so Pro 18:5<\/span> has one predicate. The form is the same as Pro 17:26<\/span>. (cf. Pro 24:23<\/span>), , acceptio personae <\/em>, is this, that one accepts the , i.e.<\/em> the personal appearance of any one ( ), i.e.<\/em>, 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. , in a forensic sense, with the accus. of the person, may be regarded in a twofold way: either as a turning aside, , Isa 10:2<\/span>, from following and attaining unto the right, or as an oppression, for the phrase [to pervert justice] (cf. Pro 17:23<\/span>) 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.<\/em>, Mal 3:5<\/span>, no addition brings with it the other. Under Pro 17:15<\/span> is a fuller explanation of .<\/p>\n 5 It is<\/I> not good to accept the person of the wicked, to overthrow the righteous in judgment.<\/P> 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<\/I> thus to accept the person of the wicked;<\/I> 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,<\/I> who ought to be supported, and whom God will make to stand.<\/P> <\/p>\n Perverted Justice<\/strong><\/p>\n Verse 5 -See comment on Pro 17:15<\/span>; Pro 17:26<\/span>.<\/p>\n 5<\/strong>. <\/strong> It is not good <\/strong> That is, it is bad, wrong. (See on Pro 17:26<\/span>.) <\/p>\n To accept the person <\/strong> Or face; <\/em> to show partiality to the wicked on account of his wealth, respectability, or other like reason. (Comp. Pro 19:15<\/span>; Deu 10:17<\/span>.) <\/p>\n To overthrow in judgment <\/strong> In a judicial proceeding. Compare Pro 17:15<\/span>; Isa 10:2<\/span>; Pro 17:23<\/span>; Pro 24:23<\/span>; Psa 82:2<\/span>; Deu 1:17<\/span>; Deu 16:19<\/span>, last cause.<\/p>\n <\/p>\n v. 5. It is not good to accept the person of the wicked,<\/strong> to favor him in any way, especially in a court case, to overthrow the righteous in judgment,<\/strong> so that he loses his case on account of the partiality of the judge. <\/p>\n Pro 18:5<\/span><\/em><\/strong>. <\/strong>To accept the person, <\/em><\/strong>&c.<\/strong> This phrase has principally, if not always, a judicial meaning. See Lev 19:15<\/span>. <\/span>Deu 1:17<\/span>; Deu 16:19<\/span>. The propriety of the expression will appear, when we find that it is applied to such qualifications as have no relation to the cause; namely, riches, friendship, or family connections. These are visible like the face of one man to another: but the merits of the cause are not apparent till investigated. See Grotius, and Foster’s Sermons, vol. 3: p. 12. <\/p>\n Pro 18:5<\/span> [It is] not good to accept the person of the wicked, to overthrow the righteous in judgment.<\/p>\n Ver. 5. It is not good to accept the person of the wicked.<\/strong> ] Indeed, it is so bad as can hardly be expressed, and is therefore here set forth by the figure liptote; <\/em> which is, say grammarians, cum minus dicitur, plus intelligitur,<\/em> when little is said, but more is understood. a<\/em> This accepting of persons, declared here to be so very naught, is either in passing sentence of judgment, of which see Lev 19:15<\/span> ; See Trapp on “<\/em> Lev 19:15 “<\/em> or otherwise in common conversation, of which read Jas 2:1-4<\/span> . See Trapp on “<\/em> Jam 2:1 “<\/em> See Trapp on “<\/em> Jam 2:2 “<\/em> See Trapp on “<\/em> Jam 2:3 “<\/em> See Trapp on “<\/em> Jam 2:4 “<\/em> <\/p>\n <\/p>\n To overthrow the righteous in judgment.<\/strong> ] 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. <\/p>\n<\/p>\n a<\/em> Ut apud Virgil. Nec nulla innata est inaratae gratia terrae.<\/em> – Georg., <\/em> ii.<\/p>\n not good. Figure of speech Tapeinosis (App-6), meaning it is very bad. <\/p>\n to accept the person = to show partiality. <\/p>\n To. Repeat the Ellipsis: “[It is not good] to”. <\/p>\n overthrow = turn aside: i.e. pervert. the righteous = a righteous one. <\/p>\n Pro 18:5<\/p>\n Pro 18:5<\/p>\n “To respect the person of the wicked is not good, Nor to turn aside the righteous in judgment.”<\/p>\n “It is not good to show favor to the wicked or to deprive the righteous of justice.<\/p>\n Pro 18:5. A court verse, Clarke: We must not, in judicial cases, pay any attention to a mans riches, influence, friends, offices, etc. but judge the case according to its own merits. Many passages teach the same: Lev 19:15; Deu 1:17; Deu 16:19; Pro 24:23; Pro 28:21. A nations principles are either maintained or crucified by its judicial officials.<\/p>\n not: Pro 24:23, Pro 28:21, Lev 19:15, Deu 1:16, Deu 1:17, Deu 16:19, Job 13:7, Job 13:8, Job 34:19, Mat 22:16 <\/p>\n to overthrow: 1Ki 21:9-14, Isa 5:23, Isa 59:14, Mic 7:3 <\/p>\n Reciprocal: Gen 4:7 – If thou doest well Neh 5:9 – It is not Psa 82:2 – accept Psa 140:4 – overthrow Pro 17:26 – to punish 1Ti 5:21 – without preferring<\/p>\n 18:5 [It is] not good to {e} accept the person of the wicked, to overthrow the righteous in judgment.<\/p>\n (e) That is, to favour him and support him.<\/p>\n [It is] not good to accept the person of the wicked, to overthrow the righteous in judgment. 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. Fuente: The Cambridge Bible for Schools and Colleges Verse 5. To accept … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 18:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-16917","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16917","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=16917"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16917\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=16917"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=16917"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=16917"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"