MAIN HOMILETICS OF Proverbs 17:15
I. A present inversion of moral order. There is an established law, by which things spiritual are governed as well as things material According to this law, punishment ought to come to the unrighteous and the righteous should be justified; that is, they should be declared to be righteous and treated accordingly. This law must and will prevail in the upshot and issue of things, because the Great Lawgiver of the universe is perfectly just and holy; but it does not always govern the dealings of men with men. Injustice may be meted out to a man by his fellow-man from ignorance. A human judge may pass an unjust sentence upon a prisoner, or society may condemn a man undeservedly simply because they are ignorant of all the facts of the case. We are so little capable of weighing all the motives of our fellow-creatures, that we may unwittingly sometimes justify the wicked and condemn the just. But the proverb is evidently directed against those who do it because they are themselves unrighteous—against those who are prompted by motives of self-interest or malice or by a simple hatred of good wherever it is found.
II. A future restitution of moral order. If a man has an ear for music, all discordant tones are displeasing to him; but when the law of harmony is entirely subverted, all his musical sensibilities are outraged. So when a righteous man becomes cognizant of some gross injustice his whole soul rises up in protest against it. What therefore must be the light in which the perfectly pure and just God regards such subversion of moral order? He can but regard it with repugnance. But the certainty of this fact makes another fact no less certain—viz., that there will come a period in the history of the universe when this inversion shall cease, when moral order shall be restored, and it shall be no longer possible for the wicked to be justified, or for the righteous to be condemned. Thus saith the Lord, “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness.… which justify the wicked for reward and take away the righteousness of the righteous from him. Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust; because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel” (Isaiah 5:20; Isaiah 5:23-24). When this sentence is completely carried out moral order and harmony will be restored to the universe.
OUTLINES AND SUGGESTIVE COMMENTS
This verse shows that the term justify (Hebrew, matzeddik) is forensic, to pronounce just one, even though not just in himself: a keyword in the doctrinal Epistle to the Romans: the opposite of “condemn” or pronounce impious (mareshiang).—Fausset.
That “both” should be, the expression “even” seems to point to as wonderful. They are both very plain propositions; and yet neither of them, in the mind of the sinner, is free from half-conscious surprise. That God “will by no means clear the guilty” (Exodus 34:7) and, therefore, that “without the shedding of blood is no remission” (Hebrews 9:22), when learned, is half the gospel. To learn it easily, would imply that “then hath the offence of the Cross ceased” (Galatians 5:11). God will not condemn Himself in His “righteous” action, and He cannot “justify the wicked” without a mediator; and Solomon, without being able to clear all the difficulties, sets in this sentence as one of the great timbers of thought, which he looks to to defend the gospel.—Miller.
He spareth the wolf and so hurteth the lambs; He toucheth the members of Christ and the very apples of the Lord’s eye.—Muffet.
But let us place ourselves before the “Judge of all” accused by Satan, our own conscience, and the righteous law of God; convicted of every charge; yet justified. Does God then in thus “justifying the ungodly” (Romans 4:5) contravene this rule? Far from it. If He justifies the wicked, it is on account of righteousness (Ib. Proverbs 3:25-26). If He condemns the just, it is on the imputation of unrighteousness. Nowhere throughout the universe do the moral perfections of the Governor of the world shine so gloriously as at the cross of Calvary. The satisfaction of the holy law, and the manifestation of righteous mercy, harmonise with the justification of the condemned sinner. And this combined glory tunes the song of everlasting praise.—Bridges.
That condemning the just is a grievous crime, there is no doubt. But some will be startled at the wise man’s assertion, that justifying the wicked is a crime of the like nature and malignity. But we rebel against God by turning to the right hand, as well as by turning to the left, from that way in which we are commanded to walk. Justifying the wicked has an appearance of mercy in it, but there is cruelty to millions in unreasonable acts of mercy to individuals. It was not altogether without ground observed by a senator to the Emperor Cocceius Nerva, when his detestation of his predecessor’s cruelty seduced him into extremes of clemency,—That it was bad to live in a state where every thing was forbidden, but worse to live in a state where every thing was allowed. Historians tell us, that the provinces of the empire suffered more oppression under the administration of this mild prince, than in the bloody reign of Domitian.—Lawson.
As in the administration of justice, in the world or in the Church, so in the official declaration of doctrine and of duty, faithfulness is the first and most essential qualification. No “gift,” no bribe, no love of gain,—or, in the apostle’s words, “greed of filthy lucre,”—must ever be allowed to corrupt “the man of God,” and tempt him either to pervert or to keep back the truth—to “shun to declare” any part of “the counsel of God,” or to utter a single sentiment but what he believes to be a lesson of God’s word, a divinely authorised message. For a minister of Christ either to say what is false or to withhold what is true, from a wish to please those on whom he may feel himself dependent, is as unworthy of him as for a judge on the civil bench to pervert justice, and may be to others unspeakably more mischievous. The decisions of the latter can affect only what is temporary; the effects of the former’s unfaithful temporising may extend to eternity. The guilt of the former, therefore, may be greater than that of the latter, in the proportion of the value of the soul to the body, of eternity to time. There must be no bribery or corruption here. O to be able to say with Paul, “I am clear from the blood of all men.”—Wardlaw.
When Jacob, blessing the sons of Joseph, put his hands across, and laid his right hand on the head of Ephraim the younger, and his left hand on the head of Manasseh the elder, the thing displeased Joseph. But Jacob refused to have his hands removed. Now that which Jacob did in the blessing of his grandchildren, the same is the cursed doing of many who in the world are seated in the place of justice. For those whom God setteth on His right hand, they set on the left, those whom God setteth on His left hand they set on the right … And though God Himself call to them, Not so, yet they refuse to alter their sentence … And though their hands in justifying go across, yet being joined together in wickedness they are both an abomination to the Lord.—Jermin.
He that saith to the wicked, thou art righteous
(1) condemneth the law of God, for that condemneth the wicked;
(2) doth as much as he may to bring sin into credit, that others also should practise it without fear or reproach;
(3) hardeneth the heart and hurteth the soul of the offender, debarring him from corrections, which are God’s medicines for the curing of evils. He dealeth as a murderer under the name of a physician that encourageth his patient to eat the poison freely.—Dod.