Proverbs 24:23
These also are sayings of the wise: To show partiality in judgment is not good.
These also are sayings of the wise
This phrase introduces a new section within the collection of Proverbs, indicating that what follows is a continuation of wisdom literature. The Hebrew word for "sayings" is "אֵמְרֵי" (emrei), which can also mean "words" or "utterances." This suggests that these are not just casual observations but authoritative teachings. The "wise" refers to those who are skilled in living according to God's principles, often associated with the sages or wise men of Israel. This introduction sets the tone for the importance and reliability of the teachings that follow, emphasizing that they are rooted in divine wisdom.

To show partiality in judgment
The phrase "to show partiality" comes from the Hebrew "נָשָׂא פָּנִים" (nasa panim), which literally means "to lift the face." This idiom conveys the idea of favoring someone based on external factors, such as status or wealth, rather than on the merits of the case. In the context of ancient Israel, justice was a foundational principle, and judges were expected to be impartial, reflecting God's own just nature. The concept of impartiality is deeply embedded in the Torah, where God commands fair treatment of all individuals, regardless of their social standing (Leviticus 19:15). This phrase serves as a reminder that true wisdom aligns with God's character, which is just and fair.

is not good
The Hebrew word for "not good" is "לֹא־טוֹב" (lo-tov), a phrase that carries a strong moral implication. In the biblical context, "good" is often associated with what is righteous, beneficial, and in accordance with God's will. Therefore, "not good" signifies something that is morally wrong and contrary to divine standards. This phrase underscores the seriousness of the warning against partiality, highlighting that such behavior is not merely undesirable but fundamentally opposed to the ethical teachings of Scripture. It serves as a call to uphold justice and integrity, reflecting the character of God in all aspects of life.

Persons / Places / Events
1. The Wise
This refers to the sages or wise men who contributed to the collection of Proverbs. They are individuals who possess wisdom, often seen as those who fear the Lord and live according to His principles.

2. Judges/Leaders
While not explicitly mentioned, the context implies those in positions of authority who are responsible for making judgments and decisions.

3. Israel
The cultural and historical backdrop of Proverbs is ancient Israel, where justice and fairness were central to societal and religious life.
Teaching Points
The Call for Impartiality
God’s justice is impartial, and as His followers, we are called to reflect His character by being fair and unbiased in our judgments and interactions.

The Danger of Partiality
Showing favoritism can lead to injustice and corruption, undermining trust and integrity within communities and relationships.

Wisdom in Leadership
Leaders and those in authority must seek wisdom from God to judge rightly, ensuring that their decisions are based on truth and righteousness rather than personal gain or bias.

Reflecting God’s Character
As Christians, we are called to be ambassadors of Christ, which includes upholding His standards of justice and fairness in all areas of life.
Bible Study Questions
1. How does the principle of impartiality in judgment reflect the character of God as seen throughout the Bible?

2. In what ways can partiality manifest in our daily lives, and how can we guard against it?

3. How does the teaching in Proverbs 24:23 challenge the way we view and treat others, especially those who are different from us?

4. What are some practical steps we can take to ensure that our judgments and decisions are fair and unbiased?

5. How can the teachings of James 2:1-9 and Leviticus 19:15 help us understand and apply the principle of impartiality in our Christian walk?
Connections to Other Scriptures
Deuteronomy 1:17
This verse emphasizes the importance of impartiality in judgment, instructing judges to hear cases fairly without regard to status.

James 2:1-9
James warns against showing favoritism, particularly in the context of the Christian community, highlighting the sin of partiality.

Leviticus 19:15
This verse commands fairness in judgment, instructing not to show partiality to the poor or favoritism to the great.
The Ignobler and the Nobler SpiritE. Johnson Proverbs 24:17, 18, 29
Partiality and Equality in JudgmentE. Johnson Proverbs 24:23-25
Social ConductHomilistProverbs 24:23-26
People
Solomon
Places
Jerusalem
Topics
Belong, Discern, Faces, Judging, Judgment, Partiality, Persons, Person's, Position, Respect, Sayings, Wise
Dictionary of Bible Themes
Proverbs 24:23

     5897   judging others
     8367   wisdom, importance of
     8753   favouritism

Proverbs 24:23-24

     5349   injustice, examples
     8278   innocence, teaching on

Proverbs 24:23-25

     5203   acquittal
     5361   justice, human
     5861   favour, human
     5882   impartiality
     6173   guilt, and God
     8471   respect, for human beings

Library
The Sluggard's Garden
'I went by the field of the slothful, and by the vineyard of the man void of understanding; 31. And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.'--PROVERBS xxiv. 30, 31. This picture of the sluggard's garden seems to be intended as a parable. No doubt its direct simple meaning is full of homely wisdom in full accord with the whole tone of the Book of Proverbs; but we shall scarcely do justice to this saying of the wise
Alexander Maclaren—Expositions of Holy Scripture

The Broken Fence
A sermon (No. 3381) published on Thursday, November 20th 1913. Delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; and to, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down, Then I saw, and considered it well: I looked upon it and received instruction."--Proverbs 24:30-32. This slothful man did no hurt to his fellow-men:
C.H. Spurgeon—Sermons on Proverbs

The Sluggard's Farm
A sermon (No. 2027) intended for reading on Lord's Day, June 3rd 1888, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction."--Proverbs 24:30-32. No doubt Solomon was sometimes glad
C.H. Spurgeon—Sermons on Proverbs

Epistle xxxvi. To Maximus, Bishop of Salona .
To Maximus, Bishop of Salona [113] . Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves [114] , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Portrait of a Drunkyard
'Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 30. They that tarry long at the wine; they that go to seek mixed wine. 31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. 32. At the last it biteth like a serpent, and stingeth like an adder. 33. Thine eyes shall behold strange women, and thine heart shall utter perverse things. 34. Yea, thou shalt be as
Alexander Maclaren—Expositions of Holy Scripture

2 Cor. Iii. 5
Not that we are sufficient of our selves, to think any thing as of our selves: but our Sufficiency is of God. IN my former Discourse upon these Words, I shewed you that it was the sole Design of St. Paul in them, to declare, that, in the setting about, and executing, the difficult and laborious Work of an Apostle, He did not arrogate to himself the Power, and Ability, and Success, which he had: but that he ascribed his Sufficiency for this great Work, as well as his being designed to it, to God himself,
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and
Joseph Pohle—Grace, Actual and Habitual

Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever
Lewis Bayly—The Practice of Piety

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments.
Dr. Martin Luther—A Treatise on Good Works

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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