(15) He that justifieth the wicked--i.e., acquits. The perversion of justice was a fruitful source of evil in Israel, and a constant topic of reproach in the mouth of the prophets (1Samuel 8:3; Psalm 82:2; Isaiah 5:7).

Verse 15. - He that justifieth - in a forensic sense, declares righteous, acquits - the wicked, etc. Two forms of the perversion of justice are censured, viz. the acquittal of a guilty person and the condemnation of an innocent one (comp. Proverbs 24:24; Isaiah 5:23).

17:8. Those who set their hearts upon money, will do any thing for it. What influence should the gifts of God have on our hearts! 9. The way to preserve peace is to make the best of every thing; not to notice what has been said or done against ourselves. 10. A gentle reproof will enter, not only into the head, but into the heart of a wise man. 11. Satan, and the messengers of Satan, shall be let loose upon an evil man. 12. Let us watch over our own passions, and avoid the company of furious men. 13. To render evil for good is devilish. He that does so, brings a curse upon his family. 14. What danger there is in the beginning of strife! Resist its earliest display; and leave it off, if it were possible, before you begin. 15. It is an offence to God to acquit the guilty, or to condemn those who are not guilty. 16. Man's neglect of God's favour and his own interest is very absurd. 17. No change of outward circumstances should abate our affection for our friends or relatives. But no friend, except Christ, deserves unlimited confidence. In Him this text did receive, and still receives its most glorious fulfilment. 18. Let not any wrong their families. Yet Christ's becoming Surety for men, was a glorious display of Divine wisdom; for he was able to discharge the bond.He that justifieth the wicked, and he that condemneth the just,.... That absolves and clears the guilty, and pronounces him righteous in open court, where he stands arraigned, accused, and the fact proved; and that adjudges an innocent man to condemnation; or passes the sentence of it upon him, when it is a clear case he is not guilty;

even they both are abomination to the Lord: being contrary to law and justice, to the declared will of God, and the orders and instructions given by him to judges, Deuteronomy 25:1; such an abominable action were the Jews guilty of in desiring Barabbas, a wicked man, to be released, and Christ, the just One, to be condemned; and Pilate in complying with them. From this passage we learn, that the word "justify" is used in a forensic sense, for pronouncing persons just in a court of judicature; and in which sense it is used in the article of a sinner's justification before God: by which act, though it is an ungodly person that is justified, yet it is through the perfect righteousness of Christ imputed to him, and is quite agreeable to law and the justice of God; and not at all inconsistent with this passage, which represents the justification of a wicked man as an abomination: it is so where there is no righteousness, but not where there is; agreeably to which is the saying of an Heathen (r) poet,

"it is not righteous, neither rashly to condemn bad men good, nor good men bad.''

(r) Sophoclis Oedipus Tyrann. v. 622, 623.