Proverbs 3:27

KJV

¶ Withhold not good from them to whom it is due, when it is in the power of thine hand to do [it].

KJV (with Strong's)

Withhold {H4513} not good {H2896} from them to whom it is due {H1167}, when it is in the power {H410} of thine hand {H3027} to do {H6213} it.

Complete Jewish Bible

Don't withhold good from someone entitled to it when you have in hand the power to do it.

Berean Standard Bible

Do not withhold good from the deserving when it is within your power to act.

American Standard Version

Withhold not good from them to whom it is due, When it is in the power of thy hand to do it.

Commentary

### 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](/proverbs/3-5-6 "Proverbs 3:5-6 - Trust in the Lord with All Your Heart"))—to concrete, practical applications of wisdom in daily life and interpersonal relationships. This verse, along with its immediate successor, [Proverbs 3:28](/proverbs/3-28 "Proverbs 3:28 - Do Not Delay Good"), 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](/leviticus/19-9-10 "Leviticus 19:9-10 - Laws for Gleaning")) or lending to the poor without interest (e.g., [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Lending to the Poor")), 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](/james/4-17 "James 4:17 - Sin by Omission"). 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
* **Withhold (Hebrew, _mânaʻ'_):** From H4513, 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.
* **good (Hebrew, _ṭôwb'_):** From H2896, 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.
* **to whom it is due (Hebrew, _baʻal'_):** From H1167, 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.

* [Deuteronomy 15:7-8](/deuteronomy/15-7-8 "Deuteronomy 15:7-8 - Lending to the Poor")
* [Romans 13:7](/romans/13-7 "Romans 13:7 - Fulfilling Obligations")
* [Galatians 6:10](/galatians/6-10 "Galatians 6:10 - Doing Good as We Have Opportunity")

### 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
* **What "good" (resources, time, skills, influence) do I currently possess that I might be inadvertently or deliberately withholding from others?**
* **Who are the "them to whom it is due" in my life, and how can I more promptly and faithfully fulfill my obligations or extend help to them?**
* **In what specific situations have I delayed doing good, and what were the tangible or relational consequences of that delay?**
* **How can I cultivate a more proactive and timely approach to benevolence in my daily interactions, responding to needs as they arise?**

### FAQ
**What does "to whom it is due" specifically mean in this verse?**

Answer: 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](/proverbs/3-28 "Proverbs 3:28 - Do Not Delay Good"), 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?**

Answer: 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](/galatians/6-10 "Galatians 6:10 - Doing Good as We Have Opportunity") 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](/ecclesiastes/9-10 "Ecclesiastes 9:10 - Whatever Your Hand Finds to Do") 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" (cf. [Mark 10:18](/mark/10-18 "Mark 10:18 - No One Is Good But God Alone")). 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](/matthew/4-23-24 "Matthew 4:23-24 - Jesus Heals Many")), fed the hungry (e.g., [Matthew 14:15-21](/matthew/14-15-21 "Matthew 14:15-21 - Feeding the Five Thousand")), taught the ignorant (e.g., [John 7:46](/john/7-46 "John 7:46 - Never Man Spake Like This Man")), and offered salvation to sinners (e.g., [Luke 19:10](/luke/19-10 "Luke 19:10 - The Son of Man Came to Seek and to Save the Lost")). 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 (cf. [John 10:18](/john/10-18 "John 10:18 - No One Takes My Life From Me")). 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 (cf. [Philippians 2:13](/philippians/2-13 "Philippians 2:13 - God Works In You")), enabling us to be conduits of His goodness in a broken world.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Galatians 6:10

As we have therefore opportunity, let us do good unto all [men], especially unto them who are of the household of faith.

James 2:15

If a brother or sister be naked, and destitute of daily food,

James 2:16

And one of you say unto them, Depart in peace, be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit?

Romans 13:7

¶ Render therefore to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honour to whom honour.

James 5:4

Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.

Genesis 31:29

It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.

Micah 2:1

¶ Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.