Proverbs 17:15

KJV

¶ He that justifieth the wicked, and he that condemneth the just, even they both [are] abomination to the LORD.

KJV (with Strong's)

He that justifieth {H6663} the wicked {H7563}, and he that condemneth {H7561} the just {H6662}, even they both {H8147} are abomination {H8441} to the LORD {H3068}.

Complete Jewish Bible

He who justifies the wicked and he who condemns the righteous -both alike are an abomination to ADONAI.

Berean Standard Bible

Acquitting the guilty and condemning the righteous— both are detestable to the LORD.

American Standard Version

He that justifieth the wicked, and he that condemneth the righteous, Both of them alike are an abomination to Jehovah.

Commentary

### SUMMARY
Proverbs 17:15 delivers a profound and unwavering declaration against the perversion of justice, asserting that both the individual who pronounces the guilty innocent and the one who condemns the innocent as guilty are equally detestable in the eyes of the LORD. This proverb underscores God's absolute commitment to truth, righteousness, and impartiality, revealing that any distortion of justice is not merely a societal failing but a grave moral offense that deeply offends His holy character.

### CONTEXT
* **Literary Context:** Proverbs 17:15 is situated within the broader collection of Solomon's proverbs, which primarily consist of two-line aphorisms designed to impart wisdom for righteous living. This particular verse exemplifies the book's consistent emphasis on justice, integrity, and the consequences of moral choices. It follows other proverbs that touch upon the importance of speech, the nature of fools, and the value of a good name, all contributing to a tapestry of practical wisdom for navigating life in a way that honors God. The preceding verses often deal with character, relationships, and the outcomes of various behaviors, making this proverb a direct application of divine wisdom to the critical domain of legal and ethical judgment within the community.
* **Historical & Cultural Context:** In ancient Israel, the administration of justice was a cornerstone of societal order and a reflection of God's covenant with His people. Legal proceedings often took place at the city gate, where elders and appointed judges heard cases and rendered verdicts. This setting underscored the public and communal nature of justice. The integrity of these judges was paramount, as their decisions directly impacted the lives, property, and reputation of individuals, and by extension, the moral fabric of the entire community. Perverting justice—whether through bribery, favoritism, or malice—was a direct affront to the divine law given at Sinai, which repeatedly commanded impartiality and fairness, recognizing that God Himself is the ultimate judge who "shows no partiality and accepts no bribes" ([Deuteronomy/10-17](/deuteronomy/10-17 "Deuteronomy 10:17 - God Shows No Partiality")).
* **Key Themes:** This proverb powerfully contributes to several overarching themes found throughout the Book of Proverbs and the Old Testament. It highlights the theme of **Divine Justice and Righteousness**, asserting that God is the ultimate standard of what is right and wrong, and He demands that His people reflect His character in their judicial and moral dealings. The perversion of justice, as described in the verse, directly contrasts with God's perfect nature, reinforcing the theme of **Moral Accountability** for actions that impact others and society. Furthermore, the strong term "abomination" connects to the theme of **Holiness and Purity**, signifying that certain actions are utterly repugnant to God's holy nature, thereby emphasizing the severe spiritual ramifications of such ethical transgressions. This principle resonates with commands found in the Torah, such as the prohibition against taking bribes to pervert justice, as seen in [Exodus/23-8](/exodus/23-8 "Exodus 23:8 - Do Not Accept a Bribe").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Justifieth (Hebrew, _tsâdaq'_):** From the root H6663, this word means 'to be (causatively, make) right (in a moral or forensic sense)'. In this context, it refers to the act of declaring someone righteous or innocent. When applied to "the wicked," it signifies a perversion of justice, where a guilty party is wrongfully acquitted or declared righteous, thereby undermining truth and moral order.
* **Wicked (Hebrew, _râshâʻ'_):** From the root H7563, this term describes someone who is 'morally wrong' or, concretely, 'an (actively) bad person'. It denotes an individual who is guilty or ungodly. The proverb specifically condemns the act of justifying such a person, highlighting the severe ethical breach involved in excusing or validating their wrongdoing.
* **Abomination (Hebrew, _tôwʻêbah'_):** From the root H8441, this powerful word signifies 'something disgusting (morally)', an 'abhorrence', or 'detestable thing'. It is frequently used in the Old Testament to describe actions or practices that are utterly repugnant to God, often associated with idolatry, sexual perversion, or severe ethical transgressions. Its use here underscores the extreme gravity of perverting justice, placing it among the most offensive acts in God's sight.

#### Verse Breakdown
* **"He that justifieth the wicked":** This clause identifies the first type of individual condemned by the proverb. It refers to someone who, in a judicial or moral capacity, declares a person who is demonstrably guilty or morally corrupt to be innocent or righteous. This act undermines the very foundation of truth and accountability, allowing wrongdoing to go unpunished and effectively endorsing unrighteousness.
* **"and he that condemneth the just":** This second clause presents the antithetical yet equally condemned action. It describes an individual who, contrary to truth and evidence, declares an innocent or righteous person to be guilty. This act is a profound injustice, punishing the blameless and destroying their reputation, livelihood, or even life, violating the fundamental principle of fairness.
* **"even they both [are] abomination to the LORD.":** This concluding statement pronounces God's severe judgment on both preceding actions. The phrase "they both" emphasizes that there is no moral distinction between these two forms of injustice; each is equally repugnant. The term "abomination to the LORD" signifies that such acts are not merely social wrongs but deeply offend the holy and righteous character of God Himself (H3068, _Yᵉhôvâh'_), who is the ultimate standard of justice.

#### Literary Devices
Proverbs 17:15 employs several potent literary devices to convey its message with force and clarity. The most prominent is **Antithetical Parallelism**, a hallmark of Hebrew poetry, where two contrasting lines express a single truth. Here, "justifieth the wicked" is set against "condemneth the just," highlighting the two inverse ways justice can be perverted, yet both leading to the same severe condemnation. This structure emphasizes the comprehensive nature of the divine disapproval. The use of the strong term **"abomination"** (Hebrew: _tôwʻêbah_) functions as a form of **Hyperbole** or **Intensification**, elevating the gravity of these actions beyond mere disapproval to a state of utter detestability in God's eyes. It evokes a visceral sense of divine revulsion, underscoring the profound moral offense. Furthermore, the explicit mention of "the LORD" (H3068, _Yᵉhôvâh'_) as the one to whom these actions are an abomination functions as an appeal to **Divine Authority**, grounding the ethical principle in the character of God Himself, making the proverb's pronouncement absolute and unchallengeable.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 17:15 is a powerful testament to God's unwavering commitment to justice and righteousness, revealing that His very nature recoils from any perversion of truth. This principle is not merely a legalistic decree but flows from the character of God Himself, who is perfectly just and righteous in all His ways. The proverb teaches that human justice, when properly administered, should reflect divine justice. When humans distort justice by excusing the guilty or condemning the innocent, they act contrary to God's character and His moral order for the world. This profound offense is labeled an "abomination," a term reserved for actions that are deeply repugnant to God's holiness, such as idolatry or severe moral transgressions. The theological implication is clear: upholding justice is not just a societal good, but an act of worship and obedience to the LORD.

* [Exodus 23:7](/exodus/23-7 "Exodus 23:7 - Do Not Justify the Wicked")
* [Deuteronomy 25:1](/deuteronomy/25-1 "Deuteronomy 25:1 - Judges Must Justify the Righteous")
* [Isaiah 5:20](/isaiah/5-20 "Isaiah 5:20 - Woe to Those Who Call Evil Good")

### REFLECTION AND APPLICATION
Proverbs 17:15 serves as a timeless mirror reflecting God's demand for integrity in all aspects of life, particularly in matters of judgment. For individuals, it calls us to cultivate a profound commitment to truth and fairness, resisting the temptation to excuse ourselves or others for wrongdoing, or to condemn those who are innocent based on bias, prejudice, or incomplete information. This applies to our personal relationships, professional conduct, and even our engagement in public discourse, where the lines between truth and falsehood are often blurred. For society, the proverb is a stark reminder of the foundational importance of impartial legal systems and ethical leadership. It challenges us to advocate for justice, to speak out against corruption, and to support institutions that uphold truth and protect the vulnerable from wrongful accusation or unjust acquittal. Ultimately, living by this proverb means striving to embody God's own character of perfect righteousness, ensuring that our actions and judgments align with His divine standard, fostering trust, order, and genuine well-being in our communities.

#### Questions for Reflection
* **In what areas of my life might I be tempted to "justify the wicked" by excusing sin or downplaying wrongdoing, either in myself or others?**
* **How might I inadvertently "condemn the just" by making quick judgments, spreading rumors, or allowing prejudice to cloud my perception of others?**
* **What practical steps can I take to promote truth and justice in my sphere of influence, whether in my family, workplace, or community?**

### FAQ
**What does "abomination to the LORD" truly signify in this context?**

Answer: The phrase "abomination to the LORD" (Hebrew: _tôwʻêbah_) is one of the strongest terms of divine disapproval in the Old Testament. It signifies something that is utterly repugnant, detestable, and morally offensive to God's holy nature. In the context of Proverbs 17:15, it means that perverting justice—whether by acquitting the guilty or condemning the innocent—is not merely a social error or a legal misstep, but a direct affront to God's character and His established moral order. It is an act that deeply grieves and offends Him, placing it on par with other grave sins like idolatry or certain sexual perversions. It underscores that God is not indifferent to how justice is administered among humans; He demands righteousness and impartiality because these reflect His own perfect nature.

**How does this proverb apply to modern legal systems and public discourse?**

Answer: Proverbs 17:15 remains profoundly relevant today. In modern legal systems, it serves as a foundational principle for the need for impartial judges, fair trials, and the pursuit of truth. It condemns judicial corruption, prosecutorial misconduct, and any practice that leads to wrongful convictions or the unpunished release of the truly guilty. In public discourse, the proverb calls for integrity in communication, warning against the spread of misinformation that unjustly condemns individuals or groups, and against the normalization or justification of harmful behaviors. It challenges us to critically evaluate information, to seek truth, and to resist the temptation to engage in "cancel culture" without due process or to excuse clear wrongdoing based on personal bias or political expediency. The principle is timeless: truth and justice must prevail, and their perversion is always an offense in God's eyes.

**Does this verse leave room for mercy or forgiveness for those who pervert justice?**

Answer: While Proverbs 17:15 strongly condemns the act of perverting justice, the broader biblical narrative, particularly the New Testament, certainly offers hope for mercy and forgiveness for those who repent. The proverb highlights the *gravity* of the sin, not the *impossibility* of redemption for the sinner. God is just, but He is also merciful and gracious ([Psalm/103-8](/psalm/103-8 "Psalm 103:8 - The LORD is Merciful and Gracious")). Forgiveness is available through faith in Jesus Christ for all sins, including the perversion of justice, provided there is genuine repentance and a turning away from such practices. However, repentance often involves making restitution or seeking to undo the harm caused, where possible. The proverb serves as a warning to prevent such sin, but the Gospel offers a path to restoration for those who have committed it.

### CHRIST-CENTERED FULFILLMENT
Proverbs 17:15, with its stark condemnation of perverted justice, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. He is the perfectly just One who never justified the wicked (in the sense of excusing sin) nor condemned the just. Yet, paradoxically, He was the **Just One** who was unjustly condemned by human courts, fulfilling prophecies like [Isaiah/53-8](/isaiah/53-8 "Isaiah 53:8 - He Was Oppressed and Afflicted"). On the cross, Jesus bore the full weight of God's righteous judgment against sin, becoming sin for us so that in Him we might become the righteousness of God ([2_corinthians/5-21](/2-corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Through His atoning sacrifice, God, who is perfectly just, can now **justify the ungodly** (as in [Romans/4-5](/romans/4-5 "Romans 4:5 - God Justifies the Ungodly")), not by overlooking their sin, but by imputing Christ's perfect righteousness to those who believe, while simultaneously satisfying the demands of His own justice. This is the profound truth of **forensic justification** in Christ: God declares believers righteous not because they are inherently so, but because Christ paid their penalty, thus upholding divine justice while extending divine mercy. Jesus, therefore, resolves the tension of Proverbs 17:15: He is the ultimate Judge who will one day execute perfect justice, condemning all unrighteousness ([john/5-22](/john/5-22 "John 5:22 - The Father Has Entrusted All Judgment to the Son")), but He is also the Lamb of God who was unjustly condemned so that those who are truly wicked might be justly declared righteous through faith in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 23:7

Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.

Proverbs 18:5

¶ [It is] not good to accept the person of the wicked, to overthrow the righteous in judgment.

Isaiah 5:23

Which justify the wicked for reward, and take away the righteousness of the righteous from him!

Proverbs 24:23

¶ These [things] also [belong] to the wise. [It is] not good to have respect of persons in judgment.

Proverbs 24:24

He that saith unto the wicked, Thou [art] righteous; him shall the people curse, nations shall abhor him:

Amos 6:12

Shall horses run upon the rock? will [one] plow [there] with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock:

Proverbs 15:8

¶ The sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.