Proverbs 11:26

Translation
King James Version
¶ He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.
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KJV (with Strong's)
He that withholdeth H4513 corn H1250, the people H3816 shall curse H5344 him: but blessing H1293 shall be upon the head H7218 of him that selleth H7666 it.
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Complete Jewish Bible
The people will curse him who withholds grain; but if he sells it, blessings will be on his head.
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Berean Standard Bible
The people will curse the hoarder of grain, but blessing will crown the one who sells it.
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American Standard Version
He that withholdeth grain, the people shall curse him; But blessing shall be upon the head of him that selleth it.
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World English Bible Messianic
People curse someone who withholds grain, but blessing will be on the head of him who sells it.
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Geneva Bible (1599)
He that withdraweth the corne, the people will curse him: but blessing shalbe vpon the head of him that selleth corne.
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Young's Literal Translation
Whoso is withholding corn, the people execrate him, And a blessing is for the head of him who is selling.
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See also
Job 29:13Genesis 42:6Amos 8:4Amos 8:6Proverbs 24:24
In the KJVVerse 16,715 of 31,102

Study This Verse

SUMMARY

Proverbs 11:26 presents a profound ethical and economic contrast, asserting that individuals who selfishly hoard essential goods, particularly staple grains, will face the severe condemnation of the community, while those who generously and fairly distribute them will receive widespread favor and divine blessing. This proverb powerfully underscores the moral implications of economic practices, linking communal well-being and individual integrity to the principles of generosity and justice in commerce.

CONTEXT

  • Literary Context: Proverbs 11 is a rich tapestry of wisdom, predominantly employing antithetical parallelism, a foundational literary device in Hebrew wisdom literature. This structure juxtaposes two contrasting ideas, actions, or outcomes to illuminate a moral truth, often highlighting the divergent paths of the righteous and the wicked. Proverbs 11:26 fits seamlessly within this pattern, directly contrasting the "withholder" with the "seller" and their respective consequences of "curse" versus "blessing." Its immediate preceding verse, Proverbs 11:25, which states, "The liberal soul shall be made fat: and he that watereth shall be watered also himself," serves as a direct thematic precursor, praising generosity. Proverbs 11:26 then provides the negative corollary, emphasizing that economic actions are not merely transactional but are deeply intertwined with one's character, reputation, and ultimate destiny, reflecting the broader wisdom tradition's profound concern for social justice and communal order.
  • Historical & Cultural Context: Ancient Israel was fundamentally an agrarian society, where staple grains like wheat and barley (collectively referred to as "corn" in the KJV) constituted the bedrock of daily sustenance. The availability and affordability of these grains were paramount for survival, especially for the common people and the poor. Periods of drought, famine, or political instability could lead to severe scarcity, creating fertile ground for unscrupulous individuals to "withhold" or hoard grain. This practice, akin to modern-day price gouging, artificially inflated prices, making food inaccessible to the vulnerable and causing widespread suffering. Such actions were not merely viewed as poor business ethics but as a grave moral transgression against the community, threatening its very fabric and violating the covenantal principles of care for one's neighbor. The "curse" of the people was a potent social sanction, signifying deep public indignation and a profound loss of honor, while "blessing" indicated public esteem, goodwill, and often, an implicit recognition of divine favor. This proverb thus reflects a deeply ingrained societal expectation of ethical conduct in commerce, rooted in the communal and theological values of ancient Israel.
  • Key Themes: This proverb powerfully articulates several core themes pervasive throughout the book of Proverbs and the broader biblical narrative. Firstly, it highlights the enduring tension between greed and generosity, portraying greed as a destructive force that invites societal wrath and divine disfavor, while elevating generosity as a virtue that garners favor and blessing. Secondly, it emphasizes social accountability and justice, demonstrating that economic actions carry profound communal consequences. The "curse" of the people is a tangible manifestation of this social judgment, underscoring that individuals are held responsible for their impact on the well-being of others. This aligns with the Mosaic Law's concern for fair weights and measures and protecting the vulnerable, as seen in passages like Deuteronomy 25:13-16. Thirdly, it underscores the principle of reciprocity and divine blessing, suggesting that ethical conduct in the marketplace leads to prosperity and favor, aligning with the broader biblical concept that those who deal justly will be blessed (e.g., Proverbs 28:27 and Psalm 37:25-26). The proverb champions integrity in commerce, advocating for fair dealing and timely provision of necessities as foundational to a healthy society and individual flourishing, echoing the Law's concern for equitable distribution of resources (Leviticus 19:36).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • withholdeth (Hebrew, mânaʻ', H4513): This primitive root means "to debar (negatively or positively) from benefit or injury; deny, keep (back), refrain, restrain." In this context, it carries the strong negative connotation of deliberately holding back essential goods, specifically grain (H1250, bâr), from the market. This act is not merely passive retention but an active, calculated decision to prevent access, often with the intent of creating artificial scarcity and driving up prices for personal gain, at the expense of communal welfare and the suffering of the people (H3816, lᵉʼôm).
  • curse (Hebrew, nâqab', H5344): Meaning "to puncture, literally (to perforate, with more or less violence) or figuratively (to specify, designate, libel)." Here, it denotes a strong verbal denunciation, an imprecation, or a public pronouncement of condemnation. It signifies the deep indignation and moral outrage of the "people" (H3816, lᵉʼôm, a community or nation) against the one who exploits their need. This curse is a powerful social and moral judgment, indicating a profound loss of reputation and standing within the community.
  • blessing (Hebrew, Bᵉrâkâh', H1293): Meaning "benediction; by implication prosperity; blessing, liberal, pool, present." This term encompasses divine favor, material prosperity, and the goodwill and commendation of both God and humanity. It stands in direct antithesis to the "curse," signifying not only social approval but also the tangible and intangible benefits that accrue to those who act with integrity and generosity, ultimately rooted in God's favor.

Verse Breakdown

  • "He that withholdeth corn": This opening clause identifies the subject of the proverb: an individual who deliberately keeps back "corn" (H1250, bâr), referring to staple grains, from the public market. In an agrarian society where grain was the primary food source, such an act, especially during times of scarcity, was an extreme form of selfishness and economic exploitation, designed to create artificial demand and inflate prices, thereby profiting at the expense of the community's most basic needs.
  • "the people shall curse him": This is the immediate and severe consequence of the hoarding. The "people" (H3816, lᵉʼôm), representing the entire community or nation, will express their profound disapproval and condemnation. This "curse" (H5344, nâqab) is not merely a spoken word but signifies a deep loss of social standing, reputation, and goodwill, reflecting the collective moral outrage against such an exploitative and anti-communal act.
  • "but blessing [shall be] upon the head of him that selleth [it]": This clause presents the antithetical and positive outcome. The one who "selleth" (H7666, shâbar, to deal in grain, implying fair and timely distribution) ensures that necessities are available to the community. The "blessing" (H1293, Bᵉrâkâh) upon his "head" (H7218, rôʼsh, representing the whole person, leadership, or source of well-being) signifies not only the goodwill and commendation of the people but also divine favor and prosperity. It implies that integrity, fairness, and generosity in commerce lead to a flourishing life, both socially and spiritually, as God honors those who act justly.

Literary Devices

Proverbs 11:26 masterfully employs Antithetical Parallelism, a defining characteristic of Hebrew wisdom literature. This device presents two contrasting lines or ideas to illuminate a moral truth, with the second line directly opposing or complementing the first. Here, the act of "withholding corn" is starkly set against "selling it," and the consequence of "curse" is powerfully contrasted with "blessing." This juxtaposition vividly highlights the moral choice and its inevitable, diametrically opposed outcomes. Furthermore, the phrase "upon the head" is a clear example of Metonymy, where the "head" (H7218, rôʼsh) represents the entire person, signifying that the blessing rests fully, comprehensively, and honorably upon the individual. Both "curse" and "blessing" also function as potent Figurative Language, representing not just verbal pronouncements but the tangible and intangible consequences—societal condemnation versus communal esteem and divine favor—that accrue from one's ethical choices in the marketplace.

THEOLOGICAL AND THEMATIC CONNECTIONS

Proverbs 11:26 is deeply rooted in the biblical understanding of justice, economic ethics, and the nature of true prosperity. It reflects a theology where God is profoundly concerned not only with individual piety but also with the just ordering of society, particularly the protection and provision for the vulnerable. The act of hoarding essential goods is a direct violation of the communal covenant, a sin against one's neighbor, and ultimately an affront to God, who is the ultimate provider and upholder of justice. The "curse" of the people, while humanly expressed, often carries an implicit divine sanction, reflecting God's displeasure with exploitation and injustice. Conversely, the "blessing" upon the one who sells fairly signifies divine approval and the flow of God's favor, demonstrating that generosity, integrity, and timely provision are pathways to genuine flourishing. This proverb aligns with the broader biblical principle that true wealth is not merely accumulated possessions but is found in righteous living, ethical conduct, and a generous spirit that actively contributes to the well-being of others, echoing the call to love one's neighbor as oneself.

REFLECTION AND APPLICATION

This ancient proverb resonates profoundly in contemporary society, offering timeless wisdom for personal and corporate ethics. It challenges us to critically examine our attitudes towards wealth, resources, and the pressing needs of others. In a world grappling with economic inequality, supply chain disruptions, and the persistent temptation to exploit crises for personal gain, Proverbs 11:26 serves as a powerful reminder of our inherent social responsibility. It calls individuals, businesses, and even nations to prioritize the common good over selfish accumulation, advocating for fair pricing, equitable distribution, and generous contribution to societal well-being. For the consumer, it encourages discerning support for businesses that embody ethical practices and a commitment to justice. For the producer, distributor, or investor, it serves as a potent warning against price gouging, monopolistic hoarding, or any action that exploits vulnerability, reminding them that true and lasting prosperity is built on integrity, trust, and the goodwill of the community, not on exploitation. Ultimately, the verse encourages a posture of open-handed generosity, recognizing that our resources are not solely for personal accumulation but are entrusted to us by God for the benefit of all, reflecting His own generous character.

Questions for Reflection

  • In what contemporary ways might I, or the organizations I am part of, be "withholding corn," whether literally through economic practices or figuratively through withholding time, talent, or compassion from those in need?
  • How can I actively contribute to a culture of fairness, generosity, and ethical conduct in my economic interactions, both as a producer/provider and as a consumer?
  • Beyond material prosperity, what does "blessing upon the head" mean for me today in terms of reputation, relationships, spiritual well-being, and the favor of God?

FAQ

What does "withholdeth corn" specifically refer to in the ancient context?

Answer: In the ancient agrarian society of Israel, "corn" (Hebrew: bâr, H1250) referred to staple grains like wheat or barley, which were absolutely essential for daily sustenance and survival. To "withhold" (Hebrew: mânaʻ, H4513) this grain meant to intentionally keep it off the market, often during times of scarcity, famine, or high demand. This practice was a deliberate act of economic exploitation, designed to create artificial scarcity and drive up prices, thereby allowing the hoarder to profit immensely while the common people, especially the poor, suffered from lack of food and exorbitant costs. It was seen as a grave moral offense because it prioritized personal greed over the survival and well-being of the community, a direct affront to the communal values of ancient Israel.

Is the "curse" mentioned in the proverb a divine curse or a human one?

Answer: The "curse" (Hebrew: nâqab, H5344) in this proverb primarily refers to the strong verbal condemnation and public denunciation by "the people" (Hebrew: lᵉʼôm, H3816), meaning the community or nation. It signifies a profound loss of social standing, reputation, and goodwill within the community. However, in the wisdom tradition of Proverbs, human actions and their consequences are often viewed through a theological lens. While the curse is expressed by people, it implicitly reflects a divine disapproval of injustice and exploitation. The proverb suggests that such behavior is contrary to God's created order and will ultimately lead to negative outcomes, both socially and, by extension, spiritually. The sharp contrast with "blessing" (Hebrew: Bᵉrâkâh, H1293), which often implies divine favor and prosperity, reinforces this dual dimension, indicating that God's favor rests upon those who act justly.

How does this proverb apply to modern business ethics and economic practices?

Answer: Proverbs 11:26 offers a timeless and profoundly relevant principle for modern business ethics. It serves as a powerful caution against practices such as price gouging, monopolistic hoarding, or exploiting crises (e.g., pandemics, natural disasters, supply chain disruptions) for undue profit. It encourages businesses and individuals to prioritize social responsibility, fair dealing, and the common good over pure self-interest and unchecked profit maximization. The proverb advocates for transparent and equitable distribution of goods and services, reminding us that those who serve the community with integrity and generosity will earn respect, trust, and lasting favor, while those who exploit others may face public scorn, legal repercussions, and ultimately, a diminished reputation and spiritual well-being. It underscores that true and sustainable prosperity is often intertwined with ethical conduct and a commitment to justice, echoing the biblical call for righteousness in all dealings, as seen in passages like Micah 6:8.

CHRIST-CENTERED FULFILLMENT

Proverbs 11:26, with its condemnation of hoarding and commendation of generous provision, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the proverb speaks of physical sustenance, Christ embodies the divine principle of ultimate provision and radical self-giving. He is the one who never "withheld" anything from humanity; rather, He freely gave Himself, becoming the bread of life for a spiritually starving world, offering eternal nourishment that truly satisfies (John 6:51). Unlike those who hoard for selfish gain, Jesus "sold" (or rather, gave) Himself completely, even to the point of death on the cross, to redeem humanity from the curse of sin and the Law (Galatians 3:13). His entire life was an act of radical, open-handed generosity, providing healing, forgiveness, and eternal life without cost to all who believe (Isaiah 55:1). The "blessing" that rests upon the head of the one who sells fairly is a profound foreshadowing of the immeasurable spiritual blessings poured out through Christ, who, by His ultimate sacrifice, secured for us "every spiritual blessing in the heavenly places" (Ephesians 1:3). He is the true Giver, the ultimate "Seller" of salvation, upon whose head rests eternal glory and blessing, and through whom all true and lasting blessing flows to humanity.

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Commentary on Proverbs 11 verse 26

26 ¶ He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.

See here, 1. What use we are to make of the gifts of God's bounty; we must not hoard them up merely for our own advantage, that we may be enriched by them, but we must bring them forth for the benefit of others, that they may be supported and maintained by them. It is a sin, when corn is dear and scarce, to withhold it, in hopes that it will still grow dearer, so to keep up and advance the market, when it is already so high that the poor suffer by it; and at such a time it is the duty of those that have stocks of corn by them to consider the poor, and to be willing to sell at the market-price, to be content with moderate profit, and not aim to make a gain of God's judgments. It is a noble and extensive piece of charity for those that have stores wherewithal to do it to help to keep the markets low when the price of our commodities grows excessive. 2. What regard we are to have to the voice of the people. We are not to think it an indifferent thing, and not worth heeding, whether we have the ill will and word, or the good will and word, of our neighbours, their prayers or their curses; for here we are taught to dread their curses, and forego our own profit rather than incur them; and to court their blessings, and be at some expense to purchase them. Sometimes, vox populi est vox Dei - the voice of the people is the voice of God.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verse 26. Public domain.
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Apostolic ConstitutionsAD 380
Apostolic Constitutions (Book II), Section 4, XXXIV
Account these worthy to be esteemed your rulers and your kings, and bring them tribute as to kings; for by you they and their families ought to be maintained. As Samuel made constitutions for the people concerning a king [1 Samuel 8:11-18], in the first book of Kings, and Moses did so concerning priests in Leviticus, so do we also make constitutions for you concerning bishops. For if there the multitude distributed the inferior services in proportion to so great a king, ought not therefore the bishop much more now to receive of you those things which are determined by God for the sustenance of himself and of the rest of the clergy belonging to him? But if we may add somewhat further, let the bishop receive more than the other received of old: for he only managed the affairs of the soldiery, being entrusted with war and peace for the preservation of men's bodies; but the other is entrusted with the exercise of the priestly office in relation to God, in order to preserve both body and soul from dangers. By how much, therefore, the soul is more valuable than the body, so much the priestly office is beyond the kingly. For it binds and looses those that are worthy of punishment or of remission. Wherefore you ought to love the bishop as your father, and fear him as your king, and honour him as your lord, bringing to him your fruits and the works of your hands, for a blessing upon you, giving to him your first-fruits, and your tithes, and your oblations, and your gifts, as to the priest of God; the first-fruits of your wheat, and wine, and oil, and autumnal fruits, and wool, and all things which the Lord God gives you. And your offering shall be accepted as a savour of a sweet smell to the Lord your God; and the Lord will bless the works of your hands, and will multiply the good things of the land. "For a blessing is upon the head of him that gives." [Proverbs 11:26]
Shenoute the ArchimandriteAD 465
ON LANGUAGE
It is written, “Men speak evil of him who withholds wheat.” One who withholds is without mercy. He does not gather for the sake of mercy. For, unless he gathers, with what can he bestow mercy? Is it not also true that men bless the person who expends and gives, as it is written here and there in the pages of sacred Scripture?
Gregory the DialogistAD 604
PASTORAL RULE 3:25.26
It is well said by Solomon, “He that hides corn shall be cursed among the people.” To hide corn is to retain with oneself the words of sacred preaching. And everyone that does so is cursed among the people, because through fault of his silence he is condemned in the punishment of the many whom he could have corrected.
BedeAD 735
Commentary on Proverbs
He who hides grain in time, etc. He who keeps the words of holy preaching to himself will be cursed among the people, because for the fault of silence alone, he is condemned for the punishment of many whom he could have corrected. He is the wicked and slothful servant, cast into outer darkness for keeping the talent which he received (Matthew 25). But they sell the grain who impart the word of life to those who hear it, from whom they receive the price of faith and confession, as the Lord says, "Trade until I come" (Luke 19). Blessing descends upon their head, while the Lord says to each one returning with such business, "Well done, good and faithful servant; because you have been faithful over a few things, I will set you over many; enter into the joy of your Lord" (ibid.).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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