Commentary - Proverbs 24:23-25

Bird's-eye view

This brief section is appended to a larger collection of "the words of the wise" (Prov. 22:17), and it serves as a potent conclusion to the themes of justice and righteousness that are shot through the entire book. We are dealing here with the bedrock of a stable society, which is impartial justice. The passage lays out a stark contrast. On the one hand, you have the corruption of justice through partiality, which involves calling evil good. This is a public act, a judicial declaration, and it results in a public curse. On the other hand, you have the courage of those who would stand against wickedness, who reprove it, and this results in public blessing. The central issue is the integrity of the spoken word in the place of judgment, and the consequences that flow from either honoring or perverting that word.

What we see here is that words are not just sounds. They are architectural. With our words, we either build a society that is blessed by God, or we erect a ramshackle structure that will be cursed by the people and ultimately judged by Him. This is intensely practical. It applies to the magistrate on the bench, but it also applies to every one of us in our daily judgments. Do we call things by their right names? Or do we flatter the wicked for some perceived advantage? The answer to that question determines whether we are walking in the way of blessing or the way of the curse.

Outline

Context In Proverbs

This small unit, "These also are sayings of the wise," marks a subdivision in the book. We have had the main collection of Solomon's proverbs, and then a section called "the words of the wise," and now we have this addendum. It is as though the editor, under the inspiration of the Spirit, found a few more gems that needed to be included before moving on to the collection compiled by Hezekiah's men in chapter 25. The placement here is significant. It follows a long section of practical wisdom for navigating life, and it distills a central requirement for any of that wisdom to flourish: a just social order. Without impartial judgment, the righteous man cannot thrive. This passage therefore functions as a cornerstone, reminding us that private righteousness depends upon public justice.

Verse by Verse Commentary

23 These also are sayings of the wise. To show partiality in judgment is not good.

The introduction is simple enough; this is more inspired wisdom. And what is the first drop of that wisdom? A fundamental principle of all godly rule. To "show partiality" is literally to "recognize a face." It means to look at the man in the dock, see his wealth, his status, his fine suit, or perhaps his poverty and his rags, and to let that factor into your decision. But justice is supposed to be blind. She is not supposed to peek. When a judge peeks, he is no longer a judge; he is a respecter of persons, which the New Testament tells us God is most certainly not (Acts 10:34). To do this, the proverb says, "is not good." This is a classic Hebrew understatement. It is like saying that jumping off a cliff "is not good" for your health. The consequences, as we will see, are catastrophic. It undermines the very throne of God, for all earthly judgment is supposed to be a reflection of His perfect judgment.

24 He who says to the wicked, “You are righteous," Peoples will curse him, nations will be indignant with him;

Here we see the principle of verse 23 put into practice, and the result is specified. The scene is a courtroom, or some other public forum where a verdict is rendered. A man is wicked. He is known to be wicked. His actions are a stench. And the one in authority, the one who is supposed to be a terror to evildoers (Rom. 13:3), looks at this wicked man and publicly declares, "You are righteous." This is the great inversion. This is calling evil good and good evil (Is. 5:20). This is not just a private opinion; it is a public, judicial declaration that poisons the well for the whole community. And what is the result? The community reacts. "Peoples will curse him, nations will be indignant with him." This is not just a few disgruntled individuals. The curse is widespread because the corruption is foundational. When the courts cannot be trusted to call a wicked man wicked, then the social fabric begins to unravel. The common man, the man in the street, knows that something has gone profoundly wrong, and he cries out against the injustice. This is a natural law reaction, built into the created order. Men know that this kind of judicial falsehood is an abomination.

25 But to those who reprove the wicked, it will be pleasant, And a good blessing will come upon them.

Now the contrast. The alternative to flattering the wicked is to reprove them. To reprove is to rebuke, to expose, to bring their wickedness to light. This takes courage. The wicked man you are reproving might be powerful. He might be the man with the fine suit from verse 23. But the righteous judge, or the righteous man, fears God rather than man. He speaks the truth. And for this man, the outcome is the polar opposite of the curse. For him, "it will be pleasant." There is a deep satisfaction in doing the right thing, in seeing justice done. And more than just a pleasant feeling, "a good blessing will come upon them." This is covenantal. God blesses those who walk in His ways. This blessing is not just a spiritual reality; it is a tangible one. A society that has men who will reprove wickedness is a society that will be stable, prosperous, and secure. The blessing comes from God, but it is often mediated through the gratitude and stability of the community that such righteous judgment creates. When justice is done, the people rejoice, and that is a great part of the blessing.

Application

We live in an age that has made an art form out of showing partiality. Our entire culture is geared toward flattering the powerful and the trendy, while despising the righteous. We are constantly being told to call wicked things righteous, and righteous things wicked. We are told that deviancy is bravery, and that standing for biblical truth is bigotry. This proverb comes to us, therefore, not as a quaint piece of ancient wisdom, but as a sharp, two-edged sword.

The application for us is twofold. First, in whatever sphere of authority we have, whether as parents, elders, employers, or citizens, we must refuse to show partiality. We must judge righteous judgment (John 7:24). We must train our hearts to love what God loves and hate what God hates, regardless of the packaging. We cannot let the fear of man, or the desire for man's approval, cause us to call a wicked man righteous.

Second, we must be those who reprove the wicked. This does not mean we are to be obnoxious and self-righteous cranks. But it does mean that we cannot be silent in the face of evil. With wisdom and with courage, we are to speak the truth. We are to call sin, sin. And when we do, we should not be surprised if the peoples of this world curse us. But we can be confident that the blessing of God will be upon us. For in doing so, we are not just upholding some abstract moral principle. We are bearing witness to the ultimate Judge, the Lord Jesus Christ, who one day will finally and irrevocably separate the wicked from the righteous, and whose judgment is altogether true.