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 say to your neighbor, ‘Go, and come back,’ etc. This command is given not only about someone asking for alms but that we should be willing and ready to give generously and promptly. Likewise, all the commands of Christ, who said: ‘You are my friends if you do what I command you,’ we are ordered to do immediately and not defer until tomorrow.
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Summary
Proverbs 3:28 delivers a potent ethical injunction, urging believers to practice immediate generosity and unwavering integrity in their dealings with others. It specifically warns against deferring a good deed or fulfilling an obligation by promising to provide "tomorrow" when one possesses the immediate means to act "today." This proverb underscores the importance of promptness, honesty, and genuine compassion, presenting procrastination in acts of kindness or justice as a form of unrighteousness that undermines trust and neglects the immediate needs of one's neighbor, reflecting a profound call to practical, timely benevolence.
Context
Literary Context
Proverbs 3:28 is strategically placed within a broader section of practical wisdom concerning interpersonal ethics, specifically Proverbs 3:27-35. It directly follows the foundational command in Proverbs 3:27, "Withhold not good from them to whom it is due, when it is in the power of thine hand to do it." Our verse serves as a concrete illustration and specific application of this overarching principle, transitioning from a general prohibition against withholding good to a particular condemnation of delaying good when it is readily available. The subsequent verses in this section continue to elaborate on righteous conduct towards neighbors, including avoiding malicious plotting (Proverbs 3:29), refraining from contentious disputes without cause (Proverbs 3:30), and rejecting envy of the violent (Proverbs 3:31). Thus, Proverbs 3:28 is an integral part of a larger, cohesive exhortation to live justly, charitably, and peacefully within the community.
Historical & Cultural Context
In ancient Israel, community bonds were not merely social conventions but vital for survival and flourishing. Mutual support, collective responsibility, and the timely fulfillment of obligations were deeply embedded in the societal fabric. Delaying payment, assistance, or the return of a borrowed item when one had the immediate capacity to provide it could have severe and immediate negative consequences for the recipient, who might be in urgent need, perhaps even facing destitution. Such an action would not only cause hardship but also be perceived as a profound breach of trust, a lack of genuine concern, and a violation of covenantal loyalty, thereby damaging the essential social harmony. The emphasis on promptness reflects a culture where spoken promises carried immense weight and where the welfare of the community often depended on the timely fulfillment of individual responsibilities. The "neighbor" (rêaʻ) in this context refers broadly to anyone with whom one interacts, encompassing friends, associates, and even strangers, emphasizing a universal ethical standard of care and honesty.
Key Themes
This proverb contributes significantly to several key themes found throughout the book of Proverbs. Firstly, it strongly advocates for integrity and honesty in all dealings, implying that a promise to give "tomorrow" when one can give "today" is disingenuous, a form of deception that lacks true sincerity. This aligns with the broader biblical call for truthfulness and straightforwardness, as seen in passages like Colossians 3:9. Secondly, it champions prompt generosity and active compassion. Wisdom, in Proverbs, is not merely intellectual knowledge but practical righteousness that translates into timely and benevolent action. This proactive approach to meeting needs reflects the essence of loving one's neighbor, a principle foundational to biblical ethics, echoed by Jesus in Matthew 22:39. Lastly, the verse subtly addresses the dangers of procrastination, particularly when it hinders acts of goodness or justice. It teaches that opportunities to do good are fleeting and should be seized immediately when the capacity exists, rather than deferred to an uncertain future, echoing the sentiment of Ecclesiastes 9:10.
Exposition and Analysis
Key Word Analysis
This primitive root (H559) is used with great latitude, meaning "to say," "to speak," "to command," or "to utter." In Proverbs 3:28, it refers to the act of verbal communication, specifically the utterance of a deceptive or delaying promise. The prohibition is against the very declaration of "Go, and come again, and to morrow I will give," highlighting the culpability in the spoken word that defers immediate obligation and potentially causes distress to the one in need.
This primitive root (H5414) is a highly versatile verb, meaning "to give," "to put," "to make," "to bestow," or "to grant." Here, it refers to the act of providing the requested item or assistance. The context implies a moral or social obligation to give, and the negative command ("I will not give") in the immediate sense is condemned when the capacity to give is present. The word underscores the action that is being withheld.
This word (H3426) signifies "entity," "there is," or "to exist." In the phrase "when thou hast it by thee" (Hebrew: kî yêsh ‘immāḵ), yêsh emphasizes the present existence or immediate availability of the requested item or aid. The entire phrase underscores the critical condition for the prohibition: the condemnation is not for inability, but for the deliberate choice to delay when the means are currently possessed and accessible, making the deferral a moral failing.
Verse Breakdown
"Say not unto thy neighbour,"
This clause initiates the proverb with a direct, negative imperative, a common stylistic feature in wisdom literature. It establishes a specific prohibition concerning one's verbal interaction and ethical conduct within their community. The "neighbor" (rêaʻ) is a broad term, encompassing anyone with whom one has a relationship or interaction, thereby extending the scope of the command beyond literal next-door proximity to include any person whose need one encounters.
"Go, and come again, and to morrow I will give;"
This clause presents the precise deceitful or uncharitable utterance being forbidden. It describes a scenario where an individual in need or awaiting fulfillment of an obligation is dismissed by the person who has the means to help, with a promise of future provision. The phrase "Go, and come again" implies a dismissal, an unnecessary burden, and a lack of empathy, forcing the needy individual to return. "To morrow I will give" is the deceptive or at least uncharitable promise, highlighting a disregard for the other person's immediate situation and the potential hardship caused by delay.
"when thou hast it by thee."
This crucial qualifying clause provides the indispensable condition under which the preceding action is condemned. The Hebrew kî yêsh ‘immāḵ literally translates to "when it is with you" or "when you possess it." The KJV's "when thou hast it by thee" perfectly captures this nuance, emphasizing the immediate availability and accessibility of the requested item or assistance. The sin is not an inability to give, but rather the willful choice to delay giving now when one has the present capacity, thereby causing undue delay, inconvenience, and potential distress to the neighbor.
Literary Devices
Proverbs 3:28 primarily employs Direct Instruction and the Imperative Mood, characteristic of wisdom literature, to convey its ethical teaching with clarity and authority. The opening "Say not" is a clear, unambiguous command, directly prohibiting a specific behavior. There is an implicit Antithesis at play, contrasting the righteous act of prompt generosity with the unrighteous act of deferring help when one has the capacity. The phrase "when thou hast it by thee" functions as a Conditional Clause, precisely defining the circumstances under which the prohibition applies, thereby sharpening the moral indictment and emphasizing the culpability of the one who delays. The verse also utilizes Conciseness to deliver a potent moral lesson in a few impactful words, making it easily memorable and applicable, a hallmark of proverbial wisdom.
Theological and Thematic Connections
This proverb deeply resonates with the biblical emphasis on practical righteousness, demonstrating that true wisdom is not merely theoretical knowledge but is expressed through concrete actions of love, integrity, and timely provision towards others. It underscores God's own character as one who is faithful to His promises and provides for His people promptly and abundantly, not withholding good when it is due. Our prompt generosity and integrity in fulfilling obligations reflect the divine nature and build a community founded on trust, mutual care, and the timely alleviation of suffering. This principle extends beyond material giving to include promptness in forgiveness, reconciliation, the return of borrowed items, and any act of kindness that is within our immediate power to perform. It speaks to the heart of what it means to truly love one's neighbor as oneself.
Reflection and Application
Proverbs 3:28 serves as a profound challenge to our natural inclination towards procrastination, self-interest, and convenience. It compels us to cultivate a spirit of immediate responsiveness to the needs of others, particularly when we are capable of providing assistance without undue burden or personal sacrifice. This isn't just about financial transactions or material possessions; it applies to returning borrowed items promptly, fulfilling promises made, offering a helping hand to a struggling colleague, or even providing a listening ear and wise counsel when someone expresses a need for it. Delaying such actions, when the means are at hand, can cause unnecessary distress, erode trust in relationships, and diminish the impact and sincerity of our good deed. True compassion acts decisively, reflecting a heart that genuinely cares for the well-being of the neighbor and understands the urgency of their situation. By acting promptly and with integrity, we not only alleviate immediate burdens but also strengthen community bonds, foster a culture of trust, and bear witness to a God who is faithful, generous, and always timely in His provision.
Questions for Reflection
FAQ
What does "when thou hast it by thee" specifically mean in this context?
"When thou hast it by thee" means when you currently possess the item, the resources, or the immediate ability to fulfill the request or obligation. The Hebrew phrase kî yêsh ‘immāḵ (כִּי יֵשׁ עִמָּךְ) literally translates to "when it is with you" or "when you possess it." This clause is critical because it clarifies that the proverb is not condemning an inability to give, but rather the deliberate choice to delay giving or helping when one has the present capacity to do so. It emphasizes that the sin lies in the willful deferral of a good deed, not in a genuine lack of means, thereby highlighting a moral failure of compassion and integrity.
Is this verse only about money or material possessions?
While the context often implies material assistance, the principle extends far beyond mere money or possessions. The "good" that should not be withheld can encompass various forms of aid, such as returning a borrowed item, fulfilling a promise, offering a needed favor, providing timely advice, or even giving emotional support and presence to someone in distress. The core message is about prompt and honest action in any situation where one has the capacity to alleviate a neighbor's need or fulfill an obligation, aligning with the broader command to love one's neighbor as oneself found in Matthew 22:39 and the call to do good to all people as we have opportunity in Galatians 6:10.
Christ-Centered Fulfillment
Proverbs 3:28 finds profound Christ-centered fulfillment in the person and work of Jesus, who embodies prompt and ultimate generosity. Unlike the neighbor who delays, Jesus did not say "Go, and come again, and tomorrow I will give" when humanity was in desperate need of salvation. Instead, "when the fullness of time had come, God sent forth His Son" (Galatians 4:4), acting decisively and immediately to provide what we could not provide for ourselves. The ultimate "good" that was "by Him" was His very life, which He laid down as the Lamb of God who takes away the sin of the world. His sacrifice was not deferred but offered at the appointed time, demonstrating perfect integrity and boundless compassion, fulfilling the prophetic words of Isaiah 53:7. Furthermore, Jesus consistently acted with immediate compassion towards those in need throughout His earthly ministry, healing the sick, feeding the hungry, and forgiving sins without delay, as seen in countless Gospel accounts like the healing of the paralytic in Mark 2:1-12 or the woman with the issue of blood in Mark 5:25-34. His life and death serve as the supreme example of not withholding good when it is within one's power, but rather giving completely and without reservation, fulfilling the spirit of this proverb in the most profound way and calling His followers to emulate His immediate, self-sacrificial love, as enjoined in 1 John 3:17-18.