Proverbs 24:29

Translation
King James Version
Say not, I will do so to him as he hath done to me: I will render to the man according to his work.
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KJV (with Strong's)
Say H559 not, I will do H6213 so to him as he hath done H6213 to me: I will render H7725 to the man H376 according to his work H6467.
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Complete Jewish Bible
Don't say, "I'll do to him what he did to me, I'll pay him back what his deeds deserve."
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Berean Standard Bible
Do not say, “I will do to him as he has done to me; I will repay the man according to his work.”
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American Standard Version
Say not, I will do so to him as he hath done to me; I will render to the man according to his work.
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World English Bible Messianic
Don’t say, “I will do to him as he has done to me; I will render to the man according to his work.”
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Geneva Bible (1599)
Say not, I wil doe to him, as he hath done to mee, I will recompence euery man according to his worke.
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Young's Literal Translation
Say not, `As he did to me, so I do to him, I render to each according to his work.'
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See also
Proverbs 20:22Romans 12:17Romans 12:211 Thessalonians 5:15Proverbs 25:21Proverbs 25:22Matthew 5:39
In the KJVVerse 17,109 of 31,102

Study This Verse

SUMMARY

Proverbs 24:29 delivers a profound ethical injunction, directly challenging the human impulse toward personal retaliation. It explicitly forbids not only the action but even the very intention to repay evil with evil, instead advocating for a posture of restraint and a trust in a higher, impartial justice. This proverb serves as a foundational statement against the destructive cycle of vengeance, urging individuals to transcend the "eye for an eye" mentality when applied to personal grievances, thereby promoting peace, self-control, and reliance on divine sovereignty.

CONTEXT

  • Literary Context: Proverbs 24:29 is situated within the broader collection of "Sayings of the Wise" (Proverbs 22:17-24:34), a section that compiles various admonitions and insights into righteous living. This particular proverb follows a series of warnings against social injustices, laziness, and the dangers of associating with wicked individuals. Its placement emphasizes the critical importance of personal conduct and the cultivation of inner character, particularly in response to perceived wrongs. It aligns seamlessly with other proverbs that caution against hasty speech, anger, and the pursuit of personal gratification, reinforcing the overarching theme of wisdom as the path to a flourishing life and harmonious community. The wisdom presented here is not merely pragmatic but deeply ethical, guiding the reader towards a life that reflects divine principles rather than human impulses.
  • Historical & Cultural Context: In ancient Near Eastern societies, the concept of justice often included the principle of lex talionis ("an eye for an eye, a tooth for a tooth"), which, while intended to limit excessive retaliation to a proportionate response, could still be misinterpreted as a justification for direct, personal vengeance. This proverb, however, pushes beyond that interpretation in the realm of personal disputes, unequivocally forbidding individuals from taking justice into their own hands. It speaks into a world where personal honor and retribution were deeply ingrained, making its call for restraint a radical, counter-cultural message. The proverb implicitly contrasts human, often biased and self-serving, justice with a divine, perfect justice, which was understood to be the ultimate arbiter of all deeds and the only truly impartial judge.
  • Key Themes: This verse contributes significantly to several key themes found throughout the Book of Proverbs and broader biblical wisdom literature. Foremost is the rejection of personal retaliation, emphasizing that vengeance is not the domain of individuals but belongs to a higher authority. It underscores the vital importance of self-control and emotional discipline, particularly in the face of provocation, aligning with wisdom's call to master one's spirit rather than being enslaved by impulsive reactions (Proverbs 16:32). The proverb also subtly but powerfully points to the theme of divine justice, implying that God will ultimately "render to the man according to his work," a principle articulated elsewhere in the Old Testament (e.g., Deuteronomy 32:35). Finally, it promotes an ethic of peaceful and righteous conduct, contributing to the overall vision of a society ordered by wisdom rather than by cycles of retribution. These themes collectively paint a picture of a wise individual who trusts God's sovereignty over all matters of justice.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Say (Hebrew, ʼâmar', H559): This primitive root means "to say" with great latitude, encompassing speaking, declaring, commanding, or even thinking or intending. In the context of "Say not," it functions as a strong prohibition, indicating that not only the outward action but even the very thought or internal intention of personal retaliation is forbidden. It addresses the internal disposition and the plotting of revenge before it manifests in outward behavior, highlighting the importance of guarding one's heart.
  • Do (Hebrew, ʻâsâh', H6213): This root means "to do or make" in the broadest sense and widest application. Here, it refers to performing an action, specifically "doing so to him as he hath done to me." The prohibition against "doing" emphasizes refraining from any act of personal vengeance, whether physical, verbal, social, or economic. It covers the full spectrum of retaliatory behavior, ensuring that the command extends beyond mere words to concrete actions.
  • Render (Hebrew, shûwb', H7725): This root means "to turn back," "return," or "recompense." While it can imply repayment or restoration, in this context, "I will render to the man according to his work" signifies the act of returning or giving back what is due. The proverb's command is not to be the one who "renders" in a retaliatory sense, but to understand that such rendering will ultimately occur. This implies that the act of recompense is reserved for a just, higher authority, freeing the individual from the burden and sin of personal vengeance.

Verse Breakdown

  • "Say not,": This opening phrase is a direct and emphatic prohibition. The Hebrew construction "אַל־תֹּאמַר" (al-tomer) is a strong negative command, similar to "Do not say" or "You shall not say." It targets not just the outward expression of vengeful intent but, more profoundly, the inner resolve and plotting of retaliation. It's a call to guard one's heart and mind against harboring vengeful thoughts and desires, recognizing that true wisdom begins with internal discipline.
  • "I will do so to him as he hath done to me:": This clause articulates the specific retaliatory intention that is forbidden. It describes the common human impulse to apply a "tit-for-tat" principle in personal disputes—to inflict the same harm or injustice received, or even more. The proverb directly confronts this natural inclination, setting a higher standard for ethical conduct than mere reciprocal action, thereby challenging the cycle of escalating retribution. It highlights the self-justifying nature of personal vengeance.
  • "I will render to the man according to his work.": This final clause states the intended action of the person contemplating revenge. The phrase "render to the man according to his work" implies a just recompense or repayment for deeds. However, the preceding prohibition ("Say not") makes it abundantly clear that this "rendering" is not to be undertaken by the wronged individual. Instead, it subtly but powerfully points to an ultimate justice, profoundly understood as divine, that will ensure everyone receives what is due for their actions. This frees the individual from the burden and sin of personal vengeance, allowing them to trust in God's perfect and righteous judgment.

Literary Devices

Proverbs 24:29 employs several literary devices to convey its powerful message with clarity and impact. The most prominent is Prohibition, explicitly stated in the opening "Say not," which functions as a direct and unyielding command against a specific attitude and action. This is followed by a form of Antithesis, where the forbidden human impulse to retaliate ("I will do so to him as he hath done to me") is implicitly contrasted with the implied divine prerogative to "render to the man according to his work." While not a direct "A vs. B" statement, the prohibition against personal rendering inherently directs the reader's thought towards a different, righteous source of ultimate justice. The verse also utilizes Parallelism in its structure, presenting two clauses that, while distinct in their function (prohibition and statement of intent), work together to convey a unified ethical principle. The language is profoundly Didactic, characteristic of wisdom literature, aiming to instruct and guide moral behavior through concise, memorable phrasing that is easy to recall and apply.

THEOLOGICAL AND THEMATIC CONNECTIONS

Proverbs 24:29 is a cornerstone in the biblical understanding of justice, vengeance, and the proper response to wrongdoing. It firmly establishes that personal retribution is not the path of wisdom or righteousness for the believer. By commanding individuals not to take vengeance into their own hands, the proverb implicitly reserves the right to ultimate justice for God alone. This principle is deeply rooted in the Old Testament, where God is consistently portrayed as the righteous judge who sees all deeds and will justly recompense every individual according to their actions. It challenges the human tendency to usurp divine authority, calling believers to trust in God's perfect timing and methods for justice, rather than perpetuating cycles of harm. This theological framework frees individuals from the burden of carrying grudges and seeking personal payback, allowing them to focus on cultivating peace, righteousness, and a spirit of forgiveness, knowing that true justice will ultimately prevail.

REFLECTION AND APPLICATION

Proverbs 24:29 remains profoundly relevant in a world often consumed by cycles of retribution, whether in personal relationships, social interactions, or broader conflicts. This verse challenges us to pause, to resist the immediate, visceral urge to "get even" when we feel wronged or insulted. It calls for a radical act of self-control and trust—self-control to bridle our anger, our wounded pride, and our desire for revenge, and trust that God is sovereign and just, capable of handling all matters perfectly in His time and according to His perfect will. Applying this proverb means actively choosing to break the chain of harm, refusing to allow another's sin to dictate our righteous response. It fosters an environment where forgiveness can take root, where reconciliation is possible, and where peace can flourish, not because injustice is ignored, but because its ultimate resolution is entrusted to the only truly righteous Judge. This posture cultivates profound inner peace, frees us from the corrosive bitterness of unforgiveness, and allows us to live out a higher, more Christ-like ethic in our daily lives.

Questions for Reflection

  • What is my immediate, gut reaction when someone wrongs me, and how does it align or conflict with the command in Proverbs 24:29?
  • In what practical ways can I actively choose to "say not" the impulse for personal retaliation in my daily interactions, especially when my pride is wounded?
  • How does trusting in God's ultimate justice free me from the burden of seeking personal revenge, and what specific steps can I take to cultivate that trust more deeply?

FAQ

Does this verse mean we should never seek justice or allow wrongdoers to go unpunished?

Answer: No, Proverbs 24:29 does not advocate for complacency in the face of injustice or for allowing wrongdoers to escape accountability. Instead, it specifically prohibits personal retaliation—taking justice into one's own hands out of a desire for revenge. The Bible consistently affirms the need for righteous justice, often through established authorities (e.g., Romans 13:4), and teaches that God Himself is the ultimate arbiter who will "render to the man according to his work." This proverb encourages believers to entrust ultimate recompense to God and to seek justice through appropriate, lawful, and non-vengeful means, rather than perpetuating cycles of personal retribution. It distinguishes between righteous justice administered by proper authority and self-serving vengeance.

How does this proverb relate to the Old Testament principle of "an eye for an eye"?

Answer: The principle of "an eye for an eye" (lex talionis), found in passages like Exodus 21:24, was primarily a legal principle intended to ensure proportionate justice in a court of law, preventing excessive punishment or unlimited personal vengeance. It was a standard for judges and legal proceedings, not a license for individuals to exact personal retribution. Proverbs 24:29 addresses the personal desire for revenge, cautioning against the human impulse to apply this principle outside of its judicial context. It highlights that while justice must be served, the means and agent of that justice are critical. Personal vengeance, driven by anger and self-interest, is forbidden, while impartial, proportionate justice administered by a proper authority (ultimately God) is affirmed.

CHRIST-CENTERED FULFILLMENT

Proverbs 24:29 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament proverb forbids personal retaliation and points to God as the ultimate judge, Jesus embodies this principle perfectly and elevates it to a new, redemptive standard under the New Covenant. He did not merely refrain from vengeance but actively taught and demonstrated radical love for enemies, as seen in His Sermon on the Mount (e.g., Matthew 5:44). When reviled, He did not revile in return; when He suffered, He did not threaten, but entrusted Himself to Him who judges justly (1 Peter 2:23). On the cross, facing the ultimate injustice and suffering, Jesus prayed, "Father, forgive them, for they know not what they do" (Luke 23:34), thereby definitively breaking the cycle of vengeance. Through His sacrificial death, Christ absorbed the full wrath of God for sin, rendering the ultimate "work" of justice and reconciliation, so that believers are now called to follow His example, extending grace and leaving all judgment to the One who will return to "render to each one according to his deeds" (Romans 2:6). Thus, the proverb's wisdom finds its perfect expression in the compassionate, non-retaliatory heart of Christ, who enables His followers to live similarly by the power of the Holy Spirit.

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Commentary on Proverbs 24 verses 28–29

We are here forbidden to be in any thing injurious to our neighbour, particularly in and by the forms of law, either, 1. As a witness: "Never bear a testimony against any man without cause, unless what thou sayest thou knowest to be punctually true and thou hast a clear call to testify it. Never bear a false testimony against any one;" for it follows, "Deceive not with thy lips; deceive not the judge and jury, deceive not those whom thou conversest with, into an ill opinion of thy neighbour. When thou speakest of thy neighbour do not only speak that which is true, but take heed lest, in the manner of thy speaking, thou insinuate any thing that is otherwise and so shouldst deceive by innuendos or hyperboles." Or, 2. As a plaintiff or prosecutor. If there be occasion to bring an action or information against thy neighbour, let it not be from a spirit of revenge. "Say not, I am resolved I will be even with him: I will do so to him as he had done to me." Even a righteous cause becomes unrighteous when it is thus prosecuted with malice. Say not, I will render to the man according to his work, and make him pay dearly for it; for it is God's prerogative to do so, and we must leave it to him, and not step into his throne, or take his work out of his hands. If we will needs be our own carvers, and judges in our own cause, we forfeit the benefit of an appeal to God's tribunal; therefore we must not avenge ourselves, because he has said, Vengeance is mine.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 28–29. Public domain.
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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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