TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 3:27–35. His three-level outline is real structure in the source text, so it is rendered as structure.
True wisdom consists in the due discharge of our duty towards man, as well as towards God, in honesty as well as piety, and therefore we have here divers excellent precepts of wisdom which relate to our neighbour.
I.We must render to all their due, both in justice and charity, and not delay to do it (Pro 3:27, Pro 3:28):
"Withhold not good from those to whom it is due (either for want of love to them or through too much love to thy money) when it is in the power of thy hand to do it, for, if it be not, it cannot be expected; but it was thy great fault if thou didst, by thy extravagances, disable thyself to do justly and show mercy, and it ought to be the greatest of thy griefs if God had disabled thee, not so much that thou art straitened in thy own comforts and conveniences as that thou hast not wherewithal to give to those to whom it is due." Withhold it not; this implies that it is called for and expected, but that the hand is drawn in and the bowels of compassion are shut up. We must not hinder others from doing it, not be ourselves backward to it. "If thou hast it by thee today, hast it in the power of thy hand, say not to thy neighbour, Go thy way for this time, and come at a more convenient season, and I will then see what will be done; tomorrow I will give; whereas thou art not sure that thou shalt live till tomorrow, or that tomorrow thou shalt have it by thee. Be not thus loth to part with thy money upon a good account. Make not excuses to shift off a duty that must be done, nor delight to keep thy neighbour in pain and in suspense, nor to show the authority which the giver has over the beggar; but readily and cheerfully, and from a principle of conscience towards God, give good to those to whom it is due," to the lords and owners of it (so the word is), to those who upon any account are entitled to it. This requires us,
1.To pay our just debts without fraud, covin, or delay.
2.To give wages to those who have earned them.
3.To provide for our relations, and those that have dependence on us, for to them it is due.
4.To render dues both to church and state, magistrates and ministers.
5.To be ready to all acts of friendship and humanity, and in every thing to be neighbourly; for these are things that are due by the law of doing as we would be done by.
6.To be charitable to the poor and necessitous. If others want the necessary supports of life, and we have wherewithal to supply them, we must look upon it as due to them and not withhold it. Alms are called righteousness because they are a debt to the poor, and a debt which we must not defer to pay, Bis dat, qui cito dat - He gives twice who gives speedily.
II.We must never design any hurt or harm to any body (Pro 3:29):
"Devise not evil against thy neighbour; do not contrive how to do him an ill-turn undiscovered, to prejudice him in his body, goods, or good name, and the rather because he dwells securely by thee, and, having given thee no provocation, entertains no jealousy or suspicion of thee, and therefore is off his guard." It is against the laws both of honour and friendship to do a man an ill-turn and give him no warning. Cursed be he that smites his neighbour secretly. It is a most base ungrateful thing, if our neighbours have a good opinion of us, that we will do them no harm, and we thence take advantage to cheat and injure them.
III.We must not be quarrelsome and litigious (Pro 3:30):
"Do not strive with a man without cause; contend not for that which thou hast no title to; resent not that as a provocation which peradventure was but an oversight. Never trouble thy neighbour with frivolous complaints and accusations, or vexatious law-suits, when either there is no harm done thee or none worth speaking of, or thou mightest right thyself in a friendly way." Law must be the last refuge; for it is not only our duty, but our interest, as much as in us lies, to live peaceably with all men. When accounts are balanced, it will be found there is little got by striving.
IV.We must not envy the prosperity of evil-doers, Pro 3:31.
This caution is the same with that which is so much insisted on, Ps. 37. "Envy not the oppressor; though he be rich and great, though he live in ease and pleasure, and make all about him to stand in awe of him, yet do not think him a happy man, nor wish thyself in his condition. Choose none of his ways; do not imitate him, nor take the courses he takes to enrich himself. Never think of doing as he does, though thou wert sure to get by it all that he has, for it would be dearly bought." Now, to show what little reason saints have to envy sinners, Solomon here, in the last four verses of the chapter, compares the condition of sinners and saints together (as his father David had done, Ps. 37), sets the one over against the other, that we may see how happy the saints are, though they be oppressed, and how miserable the wicked are, though they be oppressors. Men are to be judged of as they stand with God, and as he judges of them, not as they stand in the world's books. Those are in the right who are of God's mind; and, if we be of his mind, we shall see, whatever pretence one sinner may have to envy another, that saints are so happy themselves that they have no reason at all to envy any sinner, though his condition be ever so prosperous. For,
1.Sinners are hated of God, but saints are beloved, Pro 3:32. The froward sinners, who are continually going from-ward him, whose lives are a perverse contradiction to his will, are abomination to the Lord. He that hates nothing that he has made yet abhors those who have thus marred themselves; they are not only abominable in his sight, but an abomination. The righteous therefore have no reason to envy them, for they have his secret with them; they are his favourites; he has that communion with them which is a secret to the world and in which they have a joy that a stranger does not intermeddle with; he communicates to them the secret tokens of his love; his covenant is with them; they know his mind, and the meanings and intentions of his providence, better than others can. Shall I hide from Abraham the thing that I do?
2.Sinners are under the curse of God, they and their houses; saints are under his blessing, they and their habitation, Pro 3:33. The wicked has a house, a strong and stately dwelling perhaps, but the curse of the Lord is upon it, it is in it, and, though the affairs of the family may prosper, yet the very blessings are curses, Mal 2:2. There is leanness in the soul, when the body is fed to the full, Psa 106:15. The curse may work silently and slowly; but it is as a fretting leprosy; it will consume the timber thereof and the stones thereof, Zac 5:4; Hab 2:11. The just have a habitation, a poor cottage (the word is used for sheep-cotes), a very mean dwelling; but God blesses it; he is continually blessing it, from the beginning of the year to the end of it. The curse or blessing of God is upon the house according as the inhabitants are wicked or godly; and it is certain that a blessed family, though poor, has no reason to envy a cursed family, though rich.
3.God puts contempt upon sinners, but shows respect to saints, Pro 3:34.
(1.)Those who exalt themselves shall certainly be abased: Surely he scorns the scorners. Those who scorn to submit to the discipline of religion, scorn to take God's yoke upon them, scorn to be beholden to his grace, who scoff at godliness and godly people, and take a pleasure in bantering and exposing them, God will scorn them, and lay them open to scorn before all the world. He despises their impotent malice, sits in heaven and laughs at them, Psa 2:4. He retaliates upon them (Psa 18:26); he resists the proud.
(2.)Those who humble themselves shall be exalted, for he gives grace to the lowly; he works that in them which puts honour upon them and for which they are accepted of God and approved of men. Those who patiently bear contempt from scornful men shall have respect from God and all good men, and then they have no reason to envy the scorners or to choose their ways.
4.The end of sinners will be everlasting shame, the end of saints endless honour, Pro 3:35.
(1.)Saints are wise men, and act wisely for themselves; for though their religion now wraps them up in obscurity, and lays them open to reproach, yet they are sure to inherit glory at last, the far more exceeding and eternal weight of glory. They shall have it, and have it by inheritance, the sweetest and surest tenure. God gives them grace (Pro 3:34), and therefore they shall inherit glory, for grace is glory, Co2 3:18. It is glory begun, the earnest of it, Psa 84:11.
(2.)Sinners are fools, for they are not only preparing disgrace for themselves, but at the same time flattering themselves with a prospect of honour, as if they only took the way to be great. Their end will manifest their folly: Shame shall be their promotion. And it will be so much the more their punishment as it will come instead of their promotion; it will be all the promotion they must ever expect, that God will be glorified in their everlasting confusion.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
“Do not withhold good from those to whom it is due,” etc. Because above he diligently urged the observance of the law of the Lord and his counsel, and promised eternal rest to those who observe it, now he repeatedly explains in various ways what should be observed. First, returning to what he had previously mentioned, he teaches that mercy should be shown to one's neighbor, and that one should live justly with him; then, he warns that one should be cautious of the enemy. Thus he says, “Do not withhold good from those who deserve it; if you can, do good yourself. Do not hear from the Lord with the Pharisees, ‘You have not entered, and you hindered those who were entering’ (Luke 11).
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Summary
Proverbs 3:27 presents a foundational ethical imperative within wisdom literature, urging individuals to proactively extend goodness, help, and justice to those who have a rightful claim or need, without delay. It underscores a profound moral responsibility that accompanies one's capacity, challenging the reader to move beyond passive observation to active, timely, and responsible benevolence, thereby fostering a just and compassionate community.
Context
Literary Context
Proverbs 3:27 is situated within a broader section of Proverbs 3 (verses 21-35) that transitions from general wisdom principles—such as trusting in the Lord and embracing wisdom (e.g., Proverbs 3:5-6)—to concrete, practical applications of wisdom in daily life and interpersonal relationships. This verse, along with its immediate successor, Proverbs 3:28, forms a tightly knit and complementary pair. While verse 27 commands the positive act of not withholding good, verse 28 explicitly warns against delaying good when one possesses the immediate capacity to provide it. Together, they powerfully emphasize the urgency and ethical obligation of timely generosity and fulfilling one's responsibilities, highlighting that procrastination in acts of benevolence is a moral failing.
Historical & Cultural Context
The book of Proverbs is deeply rooted in the ancient Near Eastern wisdom tradition, yet it is uniquely shaped by its monotheistic focus on Yahweh. In ancient Israelite society, community bonds were exceptionally strong, and mutual support was not merely a virtue but a vital necessity for individual and collective flourishing. The concept of "due" (Hebrew baʻal, H1167) could encompass various obligations, including financial debts, promises made, or the basic needs of the vulnerable within the community. Israelite law, as seen in provisions for gleaning the fields for the poor (e.g., Leviticus 19:9-10) or lending to the poor without interest (e.g., Exodus 22:25), established a societal expectation of care for the less fortunate. Proverbs 3:27 elevates these legal and cultural norms into a personal ethical imperative, emphasizing individual responsibility to act decisively when opportunity and capacity align.
Key Themes
This verse powerfully articulates several core themes prevalent throughout Proverbs and the broader biblical narrative. Firstly, it champions Proactive Benevolence, moving beyond a passive avoidance of evil to actively seeking and seizing opportunities to do good. This is not merely an optional act of charity but an ethical duty when one possesses the means. Secondly, Timeliness is paramount; the phrase "when it is in the power of thine hand to do [it]" underscores that opportunities for good are often fleeting, and delay can be tantamount to denial. This resonates with the New Testament warning that to know the right thing to do and not do it is sin. Thirdly, the verse highlights Responsibility and Capacity, asserting that having the "power" or resources to help creates an implicit moral obligation to use that capacity for the benefit of others. Finally, the phrase "to whom it is due" introduces the theme of Justice and Rightful Expectation, suggesting that some acts of "good" are not merely optional acts of kindness but are matters of fulfilling a just claim, whether moral, social, or economic.
Exposition and Analysis
Key Word Analysis
This verb means to debar, deny, keep back, refrain, or restrain. In the context of Proverbs 3:27, it signifies a deliberate act of non-giving or non-action. This is not merely an oversight but a conscious choice to prevent something beneficial from reaching its intended recipient, even when one has the means to provide it. It implies an active decision to obstruct the flow of good.
This word is remarkably comprehensive, encompassing not only moral goodness but also what is beneficial, pleasant, prosperous, beautiful, and conducive to well-being. It can refer to a good deed, a valuable thing, or even prosperity itself. In this verse, "good" refers to any positive action, resource, or benefit that can be extended to another, highlighting the broad and holistic nature of the benevolence being commanded.
This word primarily means "master" or "owner." In the specific phrase "לִבְעָלָיו" (liv'alav), it literally translates to "to its owners" or "to its masters." This idiomatic usage implies those who have a rightful claim or ownership over the "good" in question. This could be a debt, a promise, or a moral obligation, suggesting that the good is not merely a charitable gift but something that is rightfully expected or deserved by the recipient, rooted in justice or prior arrangement.
Verse Breakdown
"Withhold not good"
This opening clause functions as a direct negative imperative, forbidding the act of holding back beneficence. The "good" (Hebrew ṭôwb) is broadly defined, encompassing any form of help, kindness, or positive contribution. This command establishes a fundamental ethical standard: one should not deliberately deny what is beneficial or helpful to others, particularly when they are in a position to provide it.
"from them to whom it is due"
This phrase specifies the rightful recipients of the good. The Hebrew term for "due" (H1167, baʻal) implies a rightful claim, ownership, or legitimate expectation. This indicates that the command extends beyond mere random acts of charity to encompass fulfilling obligations, whether they are explicit debts, implicit social responsibilities, or moral duties to those in need who have a legitimate expectation of assistance. It introduces an element of justice and responsibility into the act of benevolence.
"when it is in the power of thine hand to do [it]"
This crucial qualifying clause defines the precise condition under which the command applies. "In the power of thine hand" (Hebrew b'el yadekha) literally means "in the strength of your hand" or "when your hand has power." This signifies having the capability, opportunity, and resources—be they financial, physical, intellectual, or temporal—to perform the good. The verse emphasizes that the ethical imperative to act arises precisely when one possesses the means and the moment to do so, making procrastination or inaction under such circumstances a culpable offense.
Literary Devices
Proverbs 3:27 employs several potent literary devices to convey its ethical imperative. The primary device is Didactic Imperative, as the verse presents a direct command ("Withhold not") intended to instruct and guide moral behavior. This straightforward instruction is characteristic of wisdom literature, providing clear guidance for righteous living. There is also an implied Ethical Antithesis, contrasting the negative act of withholding good with the expected positive act of extending it, thereby highlighting the moral choice involved. The phrase "in the power of thine hand" utilizes Metonymy, where "hand" (Hebrew yâd) serves as a concrete representation of one's ability, capacity, resources, or control. This vivid imagery makes the responsibility tangible and personal, emphasizing that the means to act are literally within one's grasp. Furthermore, the verse functions as a Proverbial Maxim, a concise statement of truth intended for practical application in daily life, embodying a timeless principle of righteous conduct that transcends specific situations.
Theological and Thematic Connections
Proverbs 3:27 speaks profoundly to the very character of God, who is inherently good, generous, and the ultimate giver of all good things, freely bestowing blessings upon all creation. The command to not withhold good from those to whom it is due aligns humanity with God's own nature, urging us to reflect His benevolence in our interactions. This principle is not merely a suggestion but an ethical imperative, rooted in the understanding that our resources, abilities, and opportunities are ultimately gifts from God, to be stewarded for His glory and the good of His creation. The timely and just distribution of "good" becomes an act of worship and obedience, demonstrating a practical outworking of faith and love for neighbor, mirroring the divine economy of grace and provision.
Reflection and Application
Proverbs 3:27 is a profound call to active, timely, and responsible compassion that challenges the common human tendency towards procrastination, self-interest, or apathy. It compels us to examine our lives for opportunities to do good – whether it's fulfilling a promise, repaying a debt, offering practical help to a neighbor, or extending kindness to someone in need. The verse reminds us that having the "power in thine hand" is not merely a privilege but a profound responsibility. When we possess the means, the time, or the ability to alleviate suffering, meet a legitimate need, or simply bring joy, to withhold that good is a moral failing, an act of omission that can be as damaging as an act of commission. This wisdom encourages us to cultivate a posture of readiness and generosity, ensuring that our capacity for good is matched by our willingness to act, thereby becoming conduits of God's blessing and agents of His justice in the world.
Questions for Reflection
FAQ
What does "to whom it is due" specifically mean in this verse?
The phrase "to whom it is due" (Hebrew baʻal, H1167) implies that the recipient has a rightful claim or ownership over the "good" in question. This can refer to various situations: fulfilling a promise, repaying a financial debt, providing necessary support to someone under your care, or addressing a basic need for which you have the capacity to help. It suggests that the act of giving is not merely charity but often a matter of justice or fulfilling an obligation. For instance, if you owe someone money, it is "due" to them. If a neighbor is in dire need and you have the means to assist, there's a moral "due" to help, especially in a communal society where mutual support was vital. This concept is reinforced by Proverbs 3:28, which explicitly warns against delaying payment or help when it is immediately possible.
How does this verse relate to the concept of "opportunity" in the Bible?
Proverbs 3:27 directly links the act of doing good to the presence of opportunity, encapsulated in the phrase "when it is in the power of thine hand to do [it]." This emphasizes that our ethical responsibility is activated when we possess the means and the moment to act. The Bible frequently highlights the importance of seizing opportunities for good. For example, Galatians 6:10 admonishes believers to "do good to everyone, especially to those who belong to the family of believers, as we have opportunity." Similarly, Ecclesiastes 9:10 encourages us to do "whatever your hand finds to do, do it with all your might," implying a call to action when the chance arises. The wisdom of Proverbs 3:27 is that opportunities for benevolence are often time-sensitive and should not be squandered through delay or inaction, as they represent divine appointments for us to act as God's hands and feet.
Christ-Centered Fulfillment
Proverbs 3:27 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the perfect embodiment of not withholding good; indeed, He is the very definition of "good" (Mark 10:18). Jesus consistently extended good to all to whom it was due, and even to those who were utterly undeserving, demonstrating God's boundless grace and perfect justice. He healed the sick (e.g., Matthew 4:23-24), fed the hungry (e.g., Matthew 14:15-21), taught the ignorant (e.g., John 7:46), and offered salvation to sinners (e.g., Luke 19:10). Crucially, He did not withhold the ultimate good—His own life—when it was in the power of His hand to lay it down for the redemption of humanity (John 10:18). His sacrifice on the cross was the supreme act of giving "good" to those to whom it was due (in the sense of fulfilling the righteous requirements of God's law for us) and even to those who were completely undeserving, demonstrating perfect obedience and unparalleled love. Through His life, death, and resurrection, Jesus perfectly modeled the principle of proactive, timely, and complete benevolence, empowering believers to live out this Proverbial wisdom by the power of His indwelling Spirit (Philippians 2:13), enabling us to be conduits of His goodness in a broken world.