Justice Ethics

Proverbs 12:13-22 The editorial grouping links the telling of truth or lies to the success or failure of the judicial system. Those who speak the truth enable justice to be done in the courts and in the gates, but false witnesses clearly pervert the process. Lying lips are an abomination to the
L-rd, but those who act faithfully are his delight v. 22 in its proper context. According to both 19:5 and 9, a false witness will not go unpunished, and those who utter lies in court will perish (v. 9) and not escape (v. 5).
The topic of justice is closely related to that of speech. Both civil and criminal cases were argued before the elders who met in the gate. Anyone having knowledge of the case was publicly charged under penalty of a curse to come forward and testify (Lev. 5:1). Thus, it may be said that an accomplice or even one who has knowledge of a crime but does not come forward to testify hates his own life; he hears the curse, but discloses nothing.
Perjury (giving a false testimony) under such a system brings about a failure in justice: A worthless witness mocks at justice (19:28). The wise threaten those who give false witness with certain punishment 19:5, 9), assuming but not specifying that such punishment will come from the hand of G-d.
The topic of justice is closely related to that of speech. Both civil and criminal cases were argued before the elders who met in the gate. Anyone having knowledge of the case was publicly charged under penalty of a curse to come forward and testify (Lev. 5:1). Thus, it may be said that an accomplice or even one who has knowledge of a crime but does not come forward to testify hates his own life; he hears the curse, but discloses nothing.
One sage observes that the person who states his or her case first seems right, until the other comes and examines him. Occasionally, it is not possible for human judges to decide on the merits of a case. Then the lot puts an end to disputes and decides between powerful contenders (18:18). When lots are cast, the decision is no longer in human hands, but wholly from the L-rd (16:33; 1 Sam. 14:41-42). The wisdom of experience advises others not to enter too hastily into legal disputes. It is always possible that you yourself will be put to shame in the process (25:8).
The wise believe that justifying the wicked and condemning the righteous are both alike an abomination to the L-rd. To praise the wicked is the same as forsaking the Law (28:4). Only those who seek the L-rd understand justice completely (28:5). It is not good to be partial to the wicked or to deprive the righteous person of justice (18:5). The wise have observed human nature enough to know full well that even a strong man will do wrong for a piece of bread (28:21). Thus, when justice is done, it is a joy to the righteous and dismay to evildoers (21:15).
In the final analysis it has to be said that from the L-rd a man gets justice (29:26). The wise are convinced that those who escape the punishment they deserve from the human courts will be subject to other forms of chastisement. 28:17 reflects this attitude towards those who seem to get away with murder.
To impose a fine on a righteous man is not good; to flog noble men is wrong may sound hackneyed. But its content is not as trivial as its translation makes it seem. If it were used proverbially to comment appropriately upon an actual situation in life, it would not seem commonplace. The same might be said of 18:5.
Bribes: The Solomonic sayings do not condemn bribes per se. Gifts and bribes are equated, and words meaning gift seem to be used interchangeably with words meaning bribe throughout the sentence literature, but do not consider all bribes equal. Bribes, which are given or taken to pervert the ways of justice, are said to be evil (17:23). People who avoid taking the kinds of bribes, which lead to unjust gain, are said to live (15:27). In 17:8 any possible distance between what the observer thinks and what the giver of bribes thinks. But the speaker does not ask us to believe that the giving of bribes will guarantee anyone’s prosperity. He or she merely observes that people who give bribes think this will be the result of their actions. The speaker who observes that every one is a friend to a man who gives gifts may be speaking with tongue in cheek, expecting the audience to recognize the irony implicit in the situation described. (19:6).