An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked. Jump to: Barnes • Benson • BI • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) 29:26. The wisest course is, to look to God, and seek the favour of the Ruler of rulers; for every creature is that to us which God makes it to be. 27. The just man abhors the sins of the wicked, and shuns their company. Christ exposed the wickedness of men, yet prayed for the wicked when they were crucifying him. Hatred to sin in ourselves and others, is a needful branch of the Christian temper. But all that are unholy, have rooted hatred to godliness.The words point out not only the antagonism between the doers of good and evil, but the instinctive antipathy which the one feels toward the other. 27. (Compare Pr 3:32). On last clause, compare Pr 29:16; Ps 37:12. Is an abomination to the just, because such men, as such, are hated by God, and haters of and enemies unto God and all goodness, and public plagues to the church and state in which they live; and therefore he who loves these must needs hate them, as true friends hate those who are enemies to their friends. Is abomination to the wicked; of which See Poole "Proverbs 29:10". An unjust man is an abomination to the just,.... Not his person, but his actions, his unrighteous actions, his ungodly life and conversation; which a man, holy, just, and good, loathes and abhors, and cannot forbear expressing his abhorrence of; and therefore shuns his company, and will have no fellowship with him. And, on the other hand, he that is upright in the way is abomination to the wicked; that man that is upright in heart and life, that walks according to the rule of the divine word, in the path of holiness, in the way of truth and righteousness, he is abhorred by a wicked man; he cannot have any pleasure in his company; he is under some awe and restraint which is disagreeable to him; and he cannot bear the reproofs he gives him; besides, if he is silent, his whole life and conversation carries in it a tacit reproof, conviction, and condemnation of him. There always has been a mutual enmity between the seed of the woman and the seed of the serpent, Genesis 3:15. An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.EXEGETICAL (ORIGINAL LANGUAGES) 27. the just] Rather, the righteous, R.V.Verse 27. - An unjust man is an abomination to the just. This great moral contrast, marked and universal, is a fitting close of the book. The word "abomination" (toebah) occurs more than twenty times in the Proverbs; it is appropriate here because the good man looks upon the sinner as the enemy of God, as the psalmist says, "Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them thine enemies" (Psalm 139:21, etc.). He that is upright in the way is abomination to the wicked; because he is a standing reproach to him, and by every tone and look and action seems to express his condemnation (see on Proverbs 21:15, and the Septuagint Version there; and comp. 1 Kings 21:20: Isaiah 53:3; Matthew 8:34; John 15:19). Septuagint, "A direct way is an abomination to the lawless." The Vulgate ends the chapter with a paragraph which is found in some manuscripts of the Septuagint after Proverbs 24:22 (where see note), Verbum custodiens filius extra perditionem erit. Proverbs 29:2727 An abomination to a righteous man is a villanous man; And an abomination to the godless is he who walketh uprightly. In all the other proverbs which begin with תועבת, e.g., Proverbs 11:20, יהוה follows as genit., here צדּיקים, whose judgment is like that of God. אישׁ עול is an abhorrence to them, not as a man, but just as of such a character; עול is the direct contrast to ישׁר. The righteous sees in the villanous man, who boldly does that which is opposed to morality and to honour, an adversary of his God; on the other hand, the godless sees in the man that walketh uprightly (ישׁר־דּרך, as at Psalm 37:14) his adversary, and the condemnation of himself. With this doubled ת the Book of Proverbs, prepared by the men of Hezekiah, comes to an end. It closes, in accordance with its intention announced at the beginning, with a proverb concerning the king, and a proverb of the great moral contrasts which are found in all circles of society up to the very throne itself. 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