IV. Third Collection of Proverbs. Chap. Pro 24:23-34<\/span><\/p>\n A short Collection resembling in character the Second Collection, to which it forms a kind of Appendix.<\/p>\n 23<\/strong>. These<\/em> things also<\/em> belong to<\/em> ] Rather, These also<\/strong> are sayings<\/em> of, R.V. Comp. Pro 22:17<\/span>. The Heb. preposition is the same as indicates authorship in the Titles of many of the Psalms.<\/p>\n Belong to the wise – <\/B>Either are fitting for the wise, addressed to them, or (as in the superscriptions of many of the Psalms) are written by the wise. Most recent commentators take it in the latter sense, and look on it as indicating the beginning of a fresh section, containing proverbs not ascribed to Solomons authorship. Compare the introduction to Proverbs.<\/P> <\/p>\n Pro 24:23-26<\/span><\/p>\n These things also belong to the wise.<\/em><\/p>\n<\/p>\n Social conduct<\/strong><\/p>\n 1. <\/strong>There is a delight in such work. To them that rebuke him shall be delight. What is the delight? The delight of an approving conscience.<\/p>\n 2. <\/strong>There is Divine favour in such work. A good blessing shall come upon you. God will express His favour to such a man in many ways.<\/p>\n 3. <\/strong>There is social approbation in such work. Every man shall kiss his lips that giveth the <\/strong>right answer. (Homilist<\/em>.)<\/p>\n Verse 23<\/span>. These<\/B><\/I> things <\/B>also<\/B><\/I> belong <\/B>to the wise.<\/B><\/I>] gam elleh lachachamim<\/I>, “These also to wise.” This appears to be a new section<\/I>; and perhaps, what follows belongs to another collection<\/I>. Probably fragments of sayings collected by wise men from the Proverbs of Solomon.<\/P> <\/P> It is <\/B>not good to have respect<\/B><\/I>] Judgment and justice should never be perverted.<\/P> <\/p>\n These things also, <\/B>these proverbs or counsels here following to the end of the chapter, no less than those hitherto mentioned, <\/P> belong to the wise; <\/B>are worthy of the consideration, and fit for the use, of them who are or would be wise; for only such are capable of understanding and improving these proverbs, as was noted, Pro 1:5-7<\/span>, and elsewhere. To have respect of persons in judgment; for judges to determine controversies partially, according to the quality of the persons, and not according to the merits of the cause. <\/P> <\/p>\n 23. These . . . wise<\/B>literally,”are of the wise,” as authors (compare “Psalms ofDavid,” Hebrew<\/I>). “These” refers to the versesfollowing, Pr 24:24-34<\/span>.<\/P> to have respect<\/B>literally,”to discern faces,” show partiality,<\/P><\/p>\n These [things] also [belong] to the wise<\/strong>,…. Both what is said before concerning fearing God and the king; these belong to the wise and unwise, rich and poor, great and small; particularly judges and civil magistrates, and all subordinate governors, who have, or ought to have, a competency of wisdom; these ought to fear God and the king, as well as private subjects; and also what follows after, especially in this verse and Pr 24:24<\/span>. Some render the words, “these things also [are the sayings] of wise men” u; not of Solomon, but of other wise men in his time, or who lived after him, and before the men of Hezekiah copied out the proverbs in the following chapters; see Pr 25:1<\/span>; but it seems more than probable that what follows to the end of the chapter are the words of Solomon, as Pr 24:33<\/span> most clearly are, compared with Pr 6:10<\/span>;<\/p>\n [it is] not good to have respect of persons in judgment<\/strong>; in trying causes in a court of judicature, no regard should be had to the persons of men by the judge on the bench, as the rich more than to the poor; or to a relation, a friend, an intimate acquaintance, more than to a stranger; but the justice of the cause ought to be attended to, and sentence given according to it, let it fall as it will: God does not accept persons, nor regard the rich more than the poor; nor should they that stand in his stead, and who in some sense represent him, Le 19:15<\/span> De 1:17<\/span>; nor should Christians in their communities act such a partial part, Jas 2:1<\/span>.<\/p>\n u “haec quoqne sapientum sunt”, Tigurine version; “etiam haec sapientibus profecta sunt”, Piscator; “etiam haecce sapientum”, Cocceius, Schultens, so Grotius.<\/p>\n The curse of partiality and the blessing of impartiality:<\/p>\n Respect of persons in judgment is by no means good:<\/p>\n 24 He that saith to the guilty, “Thou art in the right,”<\/p>\n Him the people curse, nations detest.<\/p>\n 25 But to them who rightly decide, it is well,<\/p>\n And upon them cometh blessing with good.<\/p>\n Partiality is either called , Pro 18:5<\/span>, respect to the person, for the partisan looks with pleasure on the , the countenance, appearance, personality of one, by way of preference; or , as here and at Pro 28:21<\/span>, for he places one person before another in his sight, or, as we say, has a regard to him; the latter expression is found in Deu 1:17<\/span>; Deu 16:19<\/span>. ( vid<\/em>., Pro 20:11<\/span>) means to regard sharply, whether from interest in the object, or because it is strange. Heidenheim regards as weaker than ; but the reverse is the case ( vid<\/em>., vol. i. p. 204), as is seen from the derivation of this negative (= balj , from , to melt, to decay); thus it does not occur anywhere else than here with the pred. adj. The two supplements delight in this , Deu 22:29<\/span>; Deu 23:7<\/span>, 35. The thesis 23b is now confirmed in Pro 24:24<\/span> and Pro 24:25<\/span>, from the consequences of this partiality and its opposite: He that saith ( , with Mehuppach Legarmeh<\/em> from the last syllable, as rightly by Athias, Nissel, and Michaelis, vid<\/em>., Thorath Emeth<\/em>, p. 32) to the guilty: thou art right, i.e.<\/em>, he who sets the guilty free (for and have here the forensic sense of the post-bibl. and ), him they curse, etc.; cf. the shorter proverb, Pro 17:15<\/span>, according to which a partial, unjust judge is an abomination to God. Regarding ( ) here and at Pro 11:26<\/span>, Schultens, under Job 3:8<\/span>, is right; the word signifies figere <\/em>, and hence to distinguish and make prominent by distinguishing as well as by branding; cf. defigere <\/em>, to curse, properly, to pierce through. Regarding , vid<\/em>., at Pro 22:14<\/span>. and (from and , which both mean to bind and combine) are plur. of categ.: not merely individuals, not merely families, curse such an unrighteous judge and abhor him, but the whole people in all conditions and ranks of society; for even though such an unjust judge bring himself and his favourites to external honour, yet among no people is conscience so blunted, that he who absolves the crime and ennobles the miscarriage of justice shall escape the vox populi <\/em>. On the contrary, it goes well ( , like Pro 2:10<\/span>; Pro 9:17<\/span>, but here with neut. indef. subj. as , Gen 12:13<\/span>, and frequently) with those who place the right, and particularly the wrong, fully to view; is he who mediates the right, Job 9:33<\/span>, and particularly who proves, censures, punishes the wrong, Pro 9:7<\/span>, and in the character of a judge as here, Amo 5:10<\/span>; Isa 29:21<\/span>. The genitive connection is not altogether of the same signification as , wine of a good sort, Son 7:10<\/span>, and , a woman of a bad kind, Pro 6:24<\/span>, for every blessing is of a good kind; the gen. thus, as at Psa 21:4<\/span>, denotes the contents of the blessing; cf. Eph 1:3<\/span>, “with all spiritual blessings,” in which the manifoldness of the blessing is presupposed.<\/p>\n 23 These things<\/I> also belong<\/I> to the wise. It is<\/I> not good to have respect of persons in judgment. 24 He that saith unto the wicked, Thou art<\/I> righteous; him shall the people curse, nations shall abhor him: 25 But to them that rebuke him<\/I> shall be delight, and a good blessing shall come upon them. 26 Every man<\/I> shall kiss his<\/I> lips that giveth a right answer.<\/P> Here are lessons for wise<\/I> men, that is, judges and princes. As subjects must do their duty, and be obedient to magistrates, so magistrates must do their duty in administering justice to their subjects, both in pleas of the crown and causes between party and party. These are lessons for them. 1. They must always weigh the merits of a cause, and not be swayed by any regard, one way or other, to the parties concerned: It is not good<\/I> in itself, nor can it ever do well, to have respect of persons in judgment;<\/I> the consequences of it cannot but be the perverting of justice and doing wrong under colour of law and equity. A good judge will know the truth, not know faces, so as to countenance a friend and help him out in a bad cause, or so much as omit any thing that can be said or done in favour of a righteous cause, when it is the cause of an enemy. 2. They must never connive at or encourage wicked people in their wicked practices. Magistrates in their places, and ministers in theirs, are to deal faithfully and the wicked man, though he be a great man or a particular friend, to convict him of his wickedness, to show him what will be in the end thereof, to discover him to others, that they may avoid him. But if those whose office it is thus to show people their transgressions palliate them and connive at them, if they excuse the wicked man, much more if they prefer him and associate with him (which is, in effect, to say, Thou art righteous<\/I>), they shall justly be looked upon as enemies to the public peace and welfare, which they ought to advance, and the people shall curse them<\/I> and cry out shame on them; and even those of other nations shall abhor them,<\/I> as base betrayers of their trust. 3. They must discountenance and give check to all fraud, violence, injustice, and immorality; and, though thereby they may disoblige a particular person, yet they will recommend themselves to the favour of God and man. Let magistrates and ministers, and private persons too that are capable of doing it, rebuke<\/I> the wicked, that they may bring them to repentance or put them to shame, and they shall have the comfort of it in their own bosoms: To them shall be delight,<\/I> when their consciences witness for them that they have been witnesses for God; and a good blessing shall come upon them,<\/I> the blessing of God and good men; they shall be deemed religion’s patrons and their country’s patriots. See ch.<\/I><\/span> xxviii. 23<\/span>. 4. They must always give judgment according to equity (v.<\/I><\/span> 26<\/span>); they must give a right answer,<\/I> that is, give their opinion and pass sentence according to law and them true merits of the cause; and every one shall kiss his lips that<\/I> does so, that is, shall love and honour him, and be subject to his orders, for there is a kiss of allegiance as well as of affection. He that in common conversation likewise speaks pertinently and with sincerity recommends himself to his company and is beloved and respected by all.<\/P> <\/p>\n Further Characteristics of the Wise<\/strong><\/p>\n Verses 23-26 demonstrate that the truly wise are governed by truth, honesty, and forthrightness in their speech and decisions:<\/p>\n 1) They do not show respect of person in their judgments, Vs 23; Pro 18:5<\/span>; Pro 28:21<\/span>; Lev 19:15<\/span>; Deu 1:17<\/span>.<\/p>\n 2) They do not declare as righteous, wicked persons whom the people and nations abhor because of known wickedness, Vs 24; Pro 17:15<\/span>; Isa 5:23<\/span>; Joh 7:24<\/span>.<\/p>\n 3) They rebuke and mete out justice to the wicked to the delight of honest men, Vs 25; Pro 28:23<\/span>.<\/p>\n 4) Their honesty and forthrightness in giving right answers is appreciated by the people who receive them with the respect and affection often expressed by a kiss, Vs 26; Pro 25:11-12<\/span>; 1Sa 10:1<\/span>; 2Sa 19:39<\/span>.<\/p>\n CRITICAL NOTES.<\/p>\n Pro. 24:23<\/span><\/strong>. These things also belong to the wise<\/strong>. Rather These<\/em> (the proverbs which follow) are also from wise men<\/em> The word also<\/em> connects this introduction with that in chap. Pro. 22:17<\/span>. <\/p>\n Pro. 24:25<\/span><\/strong>. To them that rebuke,<\/strong> etc. The word him<\/em> is not in the original, and spoils the sense. If this rendering of the verb is accepted, iniquity<\/em> must be understood to be the subject of rebuke. Delitzsch however reads, To them who rightly decide<\/em>, and Miller renders, To them that set the thing right<\/em>. <\/p>\n Pro. 24:26<\/span><\/strong>. A right answer<\/strong>, i.e.<\/em>, a faithful, straightforward<\/em> answer. The word comes, says Miller, from a verb meaning to be in front<\/em>. The mention of the lips<\/em>, Zckler remarks, is to be explained simply by the remembrance of the question<\/em> to which the upright and truthful answer corresponds. <\/p>\n MAIN HOMILETICS OF THE PARAGRAPH.<\/em>Pro. 24:23-26<\/span><\/em><\/p>\n IMPARTIALITY OF TRUTH<\/p>\n I. Two blessings to society<\/strong>. While there is nothing that more certainly undermines the moral tone of any community than that respect of persons which the Bible so emphatically and constantly condemns (Lev. 19:15<\/span>; Jas. 2:1<\/span>), there is no person who more contributes to the welfare of society, and contributes more to its well-being than the man who judges all men by the same standard, viz., their character. It is especially indispensable that those who are set apart to administer the laws of the land should be men above all suspicion of partiality. For, wherever there is a code of law, it is a testimony to that inborn sense of justice which is more or less active in every human being; and although it may sometimes be but an imperfect attempt to render to every man his right, if it is administered by men of integrity it is one of the greatest bulwarks of national prosperity and security. It may well be a matter of thankfulness to every Englishman that the judicial bench of this land occupies the high position that it does in this respect as in all others, and that the days when men thought it possible to use unlawful influence with an English judge have passed away. But to what do we owe this blessing, if not to the greater hold which the principles of the Bible has upon our national life? But Solomon brings before us another character which is as necessary to a nations moral health, which is, perhaps, rarer than the first, but which might and ought to belong to every man. Those who are called to sit in judgment are the few, but those who in various ways are called to bear witness concerning persons and things, are the many. And some who would deem it a crime to have respect of persons in judgment, do not realise how much the cause of truth and righteousness would be furthered if men, in their every-day intercourse, would give a right or straightforward answer (see rendering in Critical Notes) to the questions put to them. If it was the habit of merchants and statesmen, of masters and servants, in the market and in the social circle, to speak the truth, the whole truth, and nothing but the truth, how much purer would be the moral atmosphere which we breathe, and how much more nearly would society on earth be like that of heaven.<\/p>\n II. The recognition which such characters receive from their fellow-men<\/strong>. In a world where the unrighteous far outnumber the righteous, and where most men are but half loyal to truth, it is remarkable that it should be so. But history in general and individual experience in particular bears witness that Solomon was right. Even unrighteous men cannot help admiring a just and truthful man, and their consciences and their experience combine to testify that they themselves have more to hope from those who are morally above them than from those who are on a level with themselves. It is probable that both moral sense and self-interest combine to bring people as a whole to bless him who rebukes the wicked and to kiss his lips who giveth a right answer.<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n Pro. 24:26<\/span>. The meaning of that ceremony of kissing him that was anointed to be king, St. Gregory giveth to be this, that it was to teach him that was so kissed that God hath brought him to that dignity, to the end that he might make peace between God and his people that were under him, whereof a kiss is a sign and pledge. For by sinning we procure the enmity of God, when therefore a ruler is set up for the correction of sinners, thereby is taken away that which made us enemies to God. If, therefore, we read this verse as the English doth, we may understand it that everyone shall acknowledge him to be a peacemaker between God and them, who by right<\/em> judgment punisheth the wicked.Jermin<\/em>.<\/p>\n TEXT<\/strong> Pro. 24:23-34<\/span><\/p>\n 23.<\/p>\n These also are sayings of the wise.<\/p>\n To have respect of persons in judgment is not good.<\/p>\n 24.<\/p>\n He that saith unto the wicked, Thou art righteous,<\/p>\n Peoples shall curse him, nations shall abhor him;<\/p>\n 25.<\/p>\n But to them that rebuke him shall be delight,<\/p>\n And a good blessing shall come upon them.<\/p>\n 26.<\/p>\n He kisseth the lips<\/p>\n Who giveth a right answer.<\/p>\n 27.<\/p>\n Prepare thy work without,<\/p>\n And make it ready for thee in the field; 28.<\/p>\n Be not a witness against thy neighbor without cause;<\/p>\n And deceive not with thy lips.<\/p>\n 29.<\/p>\n Say not, I will do so to him as he hath done to me;<\/p>\n I will render to the man according to his work.<\/p>\n 30.<\/p>\n I went by the field of the sluggard,<\/p>\n And by the vineyard of the man void of understanding;<\/p>\n 31.<\/p>\n And, lo, it was all grown over with thorns,<\/p>\n The face thereof was covered with nettles, 32.<\/p>\n Then I beheld, and considered well;<\/p>\n I saw, and received instruction:<\/p>\n 33.<\/p>\n Yet a little sleep, a little slumber,<\/p>\n A little folding of the hands to sleep;<\/p>\n 34.<\/p>\n So shall thy poverty come as a robber,<\/p>\n And thy want as an armed man.<\/p>\n STUDY QUESTIONS OVER 24:23-34<\/strong><\/p>\n 1.<\/p>\n Does the opening statement of Pro. 24:23<\/span> indicate some kind of change of authorship or material?<\/p>\n 2.<\/p>\n What did the law of Moses say concerning respect of persons (Pro. 24:23<\/span>)?<\/p>\n 3.<\/p>\n Have people sometimes been more righteous than their leaders (Pro. 24:24<\/span>)?<\/p>\n 4.<\/p>\n What would be the problem of their rebuking a ruler (Pro. 24:25<\/span>)?<\/p>\n 5.<\/p>\n Kisses whose lips (Pro. 24:26<\/span>)?<\/p>\n 6.<\/p>\n Prepare what work without (Pro. 24:27<\/span>)?<\/p>\n 7.<\/p>\n In Pro. 24:28<\/span> dont deceive whom?<\/p>\n 8.<\/p>\n Should we do to others as they have done to us (Pro. 24:29<\/span>)?<\/p>\n 9.<\/p>\n Does Pro. 24:30<\/span> imply that a sluggard is void of understanding?<\/p>\n 10.<\/p>\n What two things reflected his laziness (Pro. 24:31<\/span>)?<\/p>\n 11.<\/p>\n Pro. 24:32<\/span> shows we can learn by the avenue of ……..<\/p>\n 12.<\/p>\n What does a sluggard enjoy doing (Pro. 24:33<\/span>)?<\/p>\n 13.<\/p>\n Is it a shame to be poor under these conditions (Pro. 24:34<\/span>)?<\/p>\n PARAPHRASE OF 24:23-34<\/strong><\/p>\n 2325.<\/p>\n It is wrong to sentence the poor, and let the rich go free. He who says to the wicked, You are innocent, shall be cursed by many people of many nations; but blessings shall be showered on those who rebuke sin fearlessly.<\/p>\n 26.<\/p>\n It is an honor to receive a frank reply.<\/p>\n 27.<\/p>\n Develop your business first before building your house.<\/p>\n 28, 29.<\/p>\n Dont testify spitefully against an innocent neighbor. Why lie about him? Dont say, Now I can pay him back for all his meanness to me!<\/p>\n 3032.<\/p>\n I walked by the field of a certain lazy fellow and saw that it was overgrown with thorns, and covered with weeds; and its walls were broken down. Then, as I looked, I learned this lesson:<\/p>\n 33, 34.<\/p>\n A little extra sleep, A little more slumber, A little folding of the hands to restmeans that poverty will break in upon you suddenly like a robber, and violently like a bandit.<\/p>\n COMMENTS ON 24:23-34<\/strong><\/p>\n Pro. 24:23<\/span>. The opening statement indicates that the following verses form some kind of a section or collection of sayings included by Inspiration. We do not know to whom they belong as we do later groupings in Proverbs (See Pro. 25:1<\/span>) Pro. 30:1<\/span>; Pro. 31:1<\/span>). The Bible has much to say about conducting court: Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, not honor the person of the mighty; but in righteousness shalt thou judge thy neighbor (Lev. 19:15<\/span>); Ye shall not respect persons in judgment; ye shall hear the small and the great alike (Deu. 1:17<\/span>); Thou shalt not wrest justice: thou shalt not respect persons; neither shalt thou take a bribe (Deu. 16:19<\/span>). See Pro. 18:5<\/span>; Pro. 28:21<\/span> also.<\/p>\n Pro. 24:24<\/span>. <\/span>Pro. 24:24-26<\/span> are also talking of court cases. Through bribes, through respect of persons, through friendships and alliances, etc., justice sometimes gets perverted, and the guilty are freed. This verse says, Peoples shall curse him, nations shall abhor him. Isa. 5:22-23<\/span> says, Woe unto them…that justify the wicked for a bribe, and take away the righteousness of the righteous from him! And Pro. 17:15<\/span> says, He that justifieth the wicked, and he that condemneth the righteous, Both of them alike are an abomination to Jehovah.<\/p>\n Pro. 24:25<\/span>. People can usually tell when a judge is bought off and when he deals straightforwardly with a guilty case. They want him to rebuke the wicked, for he has it coming, and only by this means can crime be held in check in society. It is evident that the people were glad when the priest Jehoiada put down the wicked usurper Athaliah: All the people of the land rejoiced, and the city was quiet (2Ch. 23:21<\/span>).<\/p>\n Pro. 24:26<\/span>. A judge giving a proper sentence to the wicked is so in stride with the thoughts and feelings of the people as one who kisses another.<\/p>\n Pro. 24:27<\/span>. The Scriptures show that there is preparatory work to be done before the actual construction begins: Which of you, desiring to build a tower, doth not first sit down and count the cost, whether he have wherewith to complete it? (Luk. 14:28<\/span>); And the king commanded, and they hewed out great stones, costly stones, to lay the foundation of the house with wrought stone. And Solomons builders and Hirams builders and the Gebalites did fashion them, and prepared the timber and the stones to build the house (1Ki. 5:17-18<\/span>).<\/p>\n Pro. 24:28<\/span>. To do this would make one a false witness, one who lies. The 9th Commandment forbad this (Thou shalt not bear false witness against thy neighbor, Exo. 20:16<\/span>) as does Eph. 4:25<\/span> (Putting away falsehood, speak ye truth each one with his neighbor). Oh, how wicked to use ones lips purposely to deceive others, who will believe what is being said and which will result in needless grief, sorrow, and loss to the one being lied about! God did not give man the gift of speech for this purpose.<\/p>\n Pro. 24:29<\/span>. Far too many people when wronged respond with an immediate desire to get even; they can think only of retaliation. But the Bible brings out that God, the Judge, will bring any retaliation that is to be brought; consequently, He commands us not to take vengeance ourselves: Say not thou, I will recompense evil: Wait for Jehovah, and he will save thee (Pro. 20:22<\/span>); Render to no man evil for evil…Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord (Rom. 12:17-19<\/span>). Instead, Jesus rule was: All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them (Mat. 7:12<\/span>).<\/p>\n Pro. 24:30<\/span>. There has always been, and there will probably always be, a certain percentage of lazy people. They are also said to be void of understanding; in other words, one with good understanding will not be a sluggard. Such a person has a field (for wheat or some other crop) or a vineyard (of grapes) not because he wants to farm, not to take care of, etc. He may have come into possession of such by inheritance rather than by purchase.<\/p>\n Pro. 24:31<\/span>. The sluggard did not plant a crop: thorns and nettles grew up and took over, and the stone wall around the vineyard to protect the vineyard was broken down here and there and had not been kept in a state of repair. Oh, the way that some people can neglect a place and let it run down! This condition existed because of a mans laziness.<\/p>\n Pro. 24:32<\/span>. Who could keep from noticing the sad condition of both field and wall? The writer says he looked on the situation, pondered over it, and learned from it. Observation is one of wise peoples greatest teachers!<\/p>\n Pro. 24:33<\/span>. What did the onlooker learn? That a lazy person loves to sleep too much.<\/p>\n Pro. 24:34<\/span>. And he learned that such over-sleeping would result in a mans poverty. Robbers (armed men) usually had nothing, for they did not work, and what they got from robbing did not last them too long. Pro. 6:10-11<\/span> contains the same material as Pro. 24:33-34<\/span>. It is a shame to be poor because of ones refusal to work.<\/p>\n TEST QUESTIONS OVER 24:23-34<\/strong><\/p>\n 1.<\/p>\n What are some other passages on showing respect of persons (Pro. 24:23<\/span>)?<\/p>\n 2.<\/p>\n Why would anybody pronounce the wicked as righteous (Pro. 24:24<\/span>)?<\/p>\n 3.<\/p>\n What is the peoples attitude toward a judge who lets a wicked man go free (Pro. 24:25<\/span>)?<\/p>\n 4.<\/p>\n What about his giving a right verdict (Pro. 24:26<\/span>)?<\/p>\n 5.<\/p>\n Give a Biblical example of Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>Here is partiality of judgment; that is bad. It is no good to have respect of persons in judgment. The principle of impartiality is enjoined both in the Old and the New Testament. In the Old, Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor honour the person of the mighty; but in righteousness shalt thou judge thy neighbour. In the New Testament we have these words, My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons, etc. (Jam 2:1-9<\/span>).<\/p>\n
II. <\/strong>Here is flattery of the wicked, which is execrable. He that saith unto the wicked, Thou art righteous, him shall the people curse; nations shall abhor him. If the wicked man be great in wealth, exalted in social influence and political power, there is a wondrous tendency in all the grades below to flatter him as a righteous man.<\/p>\n
III. <\/strong>Here is reproving of the wrong, which is blessed. But to them that rebuke him shall be delight, etc.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
And afterwards build thy house.<\/p>\n
And the stone wall thereof was broken down.<\/p>\n