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 6:20–35. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A general exhortation faithfully to adhere to the word of God and to take it for our guide in all our actions.
1.We must look upon the word of God both as a light (Pro 6:23) and as a law, Pro 6:20, Pro 6:23.
(1.)By its arguments it is a light, which our understandings must subscribe to; it is a lamp to our eyes for discovery, and so to our feet for direction. The word of God reveals to us truths of eternal certainty, and is built upon the highest reason. Scripture-light is the sure light.
(2.)By its authority it is a law, which our wills must submit to. As never such a light shone out of the schools of the philosophers, so never such a law issued from the throne of any prince, so well framed, and so binding. It is such a law as is a lamp and a light, for it carries with it the evidence of its own goodness.
2.We must receive it as our father's commandment and the law of our mother, Pro 6:20. It is God's commandment and his law. But,
(1.)Our parents directed us to it, put it into our hands, trained us up in the knowledge and observance of it, its original and obligation being most sacred. We believe indeed, not for their saying, for we have tried it ourselves and find it to be of God; but we were beholden to them for recommending it to us, and see all the reason in the world to continue in the things we have learned, knowing of whom we have learned them.
(2.)The cautions, counsels, and commands which our parents gave us agree with the word of God, and therefore we must hold them fast. Children, when they are grown up, must remember the law of a good mother, as well as the commandment of a good father, Ecclesiasticus 3:2. The Lord has given the father honour over the children and has confirmed the authority of the mother over the sons.
3.We must retain the word of God and the good instructions which our parents gave us out of it. (1.) We must never cast them off, never think it a mighty achievement (as some do) to get clear of the restraints of a good education: "Keep thy father's commandment, keep it still, and never forsake it." (2.) We must never lay them by, no, not for a time (Pro 6:21): Bind them continually, not only upon thy hand (as Moses had directed, Deu 6:8) but upon thy heart. Phylacteries upon the hand were of no value at all, any further than they occasioned pious thoughts and affections in the heart. There the word must be written, there it must be hid, and laid close to the conscience. Tie them about thy neck, as an ornament, a bracelet, or gold chain, - about thy throat (so the word is); let them be a guard upon that pass; tie them about thy throat, that no forbidden fruit may be suffered to go in nor any evil word suffered to go out through the throat; and thus a great deal of sin would be prevented. Let the word of God be always ready to us, and let us feel the impressions of it, as of that which is bound upon our hearts and about our necks.
4.We must make use of the word of God and of the benefit that is designed us by it. If we bind it continually upon our hearts, (1.) It will be our guide, and we must follow its direction. "When thou goest, it shall lead thee (Pro 6:22); it shall lead thee into, and lead thee in, the good and right way, shall lead thee from, and lead thee out of, every sinful dangerous path. It will say unto thee, when thou art ready to turn aside, This is the way; walk in it. It will be that to thee that the pillar of cloud and fire was to Israel in the wilderness. Be led by that, let it be thy rule, and then thou shalt be led by the Spirit; he will be thy monitor and support." (2.) It will be our guard, and we must put ourselves under the protection of it: "When thou sleepest, and liest exposed to the malignant powers of darkness, it shall keep thee; thou shalt be safe, and shalt think thyself so." If we govern ourselves by the precepts of the word all day, and make conscience of the duty God has commanded to us, we may shelter ourselves under the promises of the word at night, and take the comfort of the deliverances God does and will command for us. (3.) It will be our companion, and we must converse with it: "When thou awakest in the night, and knowest not how to pass away thy waking minutes, if thou pleasest, it shall talk with thee, and entertain thee with pleasant meditations in the night-watch; when thou awakest in the morning, and art contriving the work of the day, it shall talk with thee about it, and help thee to contrive for the best," Psa 1:2. The word of God has something to say to us upon all occasions, if we would but enter into discourse with it, would ask it what it has to say, and give it the hearing. And it would contribute to our close and comfortable walking with God all day if we would begin with him in the morning and let his word be the subject of our first thoughts. When I awake I am still with thee; we are so if the word be still with us. (4.) It will be our life; for, as the law is a lamp and a light for the present, so the reproofs of instruction are the way of life. Those reproofs of the word which not only show us our faults, but instruct us how to do better, are the way that leads to life, eternal life. Let not faithful reproofs therefore, which have such a direct tendency to make us happy, ever make us uneasy.
II.Here is a particular caution against the sin of uncleanness.
1.When we consider how much this iniquity abounds, how heinous it is in its own nature, of what pernicious consequence it is, and how certainly destructive to all the seeds of the spiritual life in the soul, we shall not wonder that the cautions against it are so often repeated and so largely inculcated.
(1.)One great kindness God designed men, in giving them his law, was to preserve them from this sin, Pro 6:24. "The reproofs of instruction are therefore the way of life to thee, because they are designed to keep thee from the evil woman, who will be certain death to thee, from being enticed by the flattery of the tongue of a strange woman, who pretends to love thee, but intends to ruin thee." Those that will be wrought upon by flattery make themselves a very easy prey to the tempter; and those who would avoid that snare must take well-instructed reproofs as great kindnesses and be thankful to those that will deal faithfully with them, Pro 27:5, Pro 27:6.
(2.)The greatest kindness we can do ourselves is to keep at a distance from this sin, and to look upon it with the utmost dread and detestation (Pro 6:25): "Lust not after her beauty, no, not in thy heart, for, if thou dost, thou hast there already committed adultery with her. Talk not of the charms in her face, neither be thou smitten with her amorous glances; they are all snares and nets; let her not take thee with her eye-lids. Her looks are arrows and fiery darts; they wound, they kill, in another sense than what lovers mean; they call it a pleasing captivity, but it is a destroying one, it is worse than Egyptian slavery."
2.Divers arguments Solomon here urges to enforce this caution against the sin of whoredom.
(1.)It is a sin that impoverishes men, wastes their estates, and reduces them to beggary (Pro 6:26): By means of a whorish woman a man is brought to a piece of bread; many a man has been so, who has purchased the ruin of his body and soul at the expense of his wealth. The prodigal son spent his living on harlots, so that he brought himself to be fellow-commoner with the swine. And that poverty must needs lie heavily which men bring themselves into by their own folly, Job 31:12.
(2.)It threatens death; it kills men: The adulteress will hunt for the precious life, perhaps designedly, as Delilah for Samson's, at least, eventually, the sin strikes at the life. Adultery was punished by the law of Moses as a capital crime. The adulterer and the adulteress shall surely be put to death. Every one knew this. Those therefore who, for the gratifying of a base lust, would lay themselves open to the law, could be reckoned no better than self-murderers.
(3.)It brings guilt upon the conscience and debauches that. He that touches his neighbour's wife, with an immodest touch, cannot be innocent, Pro 6:29.
[1.]He is in imminent danger of adultery, as he that takes fire in his bosom, or goes upon hot coals, is in danger of being burnt. The way of this sin is down-hill, and those that venture upon the temptations to it hardly escape the sin itself. The fly fools away her life by playing the wanton with the flames. It is a deep pit, which it is madness to venture upon the brink of. He that keeps company with those of ill fame, that goes in with them, and touches them, cannot long preserve his innocency; he thrusts himself into temptation and so throws himself out of God's protection.
[2.]He that commits adultery is in the high road to destruction. The bold presumptuous sinner says, "I may venture upon the sin and yet escape the punishment; I shall have peace though I go on." He might as well say, I will take fire into my bosom and not burn my clothes, or I will go upon hot coals and not burn my feet. He that goes into his neighbour's wife, however he holds himself, God will not hold him guiltless. The fire of lust kindles the fire of hell.
(4.)It ruins the reputation and entails perpetual infamy upon that. It is a much more scandalous sin than stealing is, Pro 6:30-33. Perhaps it is not so in the account of men, at least not in our day. A thief is sent to the stocks, to the gaol, to Bridewell, to the gallows, while the vile adulterer goes unpunished, nay, with many, unblemished; he dares boast of his villanies, and they are made but a jest of. But, in the account of God and his law, adultery was much the more enormous crime; and, if God is the fountain of honour, his word must be the standard of it.
[1.]As for the sin of stealing, if a man were brought to it by extreme necessity, if he stole meat for the satisfying of his soul when he was hungry, though that will not excuse him from guilt, yet it is such an extenuation of his crime that men do not despise him, do not expose him to ignominy, but pity him. Hunger will break through stone-walls, and blame will be laid upon those that brought him to poverty, or that did not relieve him. Nay, though he have not that to say in his excuse, if he be found stealing, and the evidence be ever so plain upon him, yet he shall only make restitution seven-fold. The law of Moses appointed that he who stole a sheep should restore four-fold, and an ox five-fold (Exo 22:1); accordingly David adjudged, Sa2 12:6. But we may suppose in those cases concerning which the law had not made provision the judges afterwards settled the penalties in proportion to the crimes, according to the equity of the law. Now, if he that stole an ox out of a man's field must restore five-fold, it was reasonable that he that stole a man's goods out of his house should restore seven-fold; for there was no law to put him to death, as with us, for burglary and robbery on the highway, and of this worst kind of theft Solomon here speaks; the greatest punishment was that a man might be forced to give all the substance of his house to satisfy the law and his blood was not attainted. But,
[2.]Committing adultery is a more heinous crime; Job calls it so, and an iniquity to be punished by the judge, Job 31:11. When Nathan would convict David of the evil of his adultery he did it by a parable concerning the most aggravated theft, which, in David's judgment, deserved to be punished with death (Sa2 12:5), and then showed him that his sin was more exceedingly sinful than that. First, It is a greater reproach to a man's reason, for he cannot excuse it, as a thief may, by saying that it was to satisfy his hunger, but must own that it was to gratify a brutish lust which would break the hedge of God's law, not for want, but for wantonness. Therefore whoso commits adultery with a woman lacks understanding, and deserves to be stigmatized as an arrant fool. Secondly, It is more severely punished by the law of God. A thief suffered only a pecuniary mulct, but the adulterer suffered death. The thief steals to satisfy his soul, but the adulterer destroys his own soul, and falls an unpitied sacrifice to the justice both of God and man. "Sinner, thou hast destroyed thyself." This may be applied to the spiritual and eternal death which is the consequence of sin; he that does it wounds his conscience, corrupts his rational power, extinguishes all the sparks of the spiritual life, and exposes himself to the wrath of God for ever, and thus destroys his own soul. Thirdly, The infamy of it is indelible, Pro 6:33. It will be a wound to his good name, a dishonour to his family, and, though the guilt of it may be done away by repentance, the reproach of it never will, but will stick to his memory when he is gone. David's sin in the matter of Uriah was not only a perpetual blemish upon his own character, but gave occasion to the enemies of the Lord to blaspheme his name too.
(5.)It exposes the adulterer to the rage of the jealous husband, whose honour he puts such an affront upon, Pro 6:34, Pro 6:35. He that touches his neighbour's wife, and is familiar with her, gives him occasion for jealousy, much more he that debauches her, which, if kept ever so secret, might then be discovered by the waters of jealousy, Num 5:12. "When discovered, thou hadst better meet a bear robbed of her whelps than the injured husband, who, in the case of adultery, will be as severe an avenger of his own honour as, in the case of manslaughter, of his brother's blood. If thou art not afraid of the wrath of God, yet be afraid of the rage of a man. Such jealousy is; it is strong as death and cruel as the grave. In the day of vengeance, when the adulterer comes to be tried for his life, the prosecutor will not spare any pains or cost in the prosecution, will not relent towards thee, as he would perhaps towards one that had robbed him. He will not accept of any commutation, any composition; he will not regard any ransom. Though thou offer to bribe him, and give him many gifts to pacify him, he will not rest content with any thing less than the execution of the law. Thou must be stoned to death. If a man would give all the substance of his house, it would atone for a theft (Pro 6:31), but not for adultery; in that case it would utterly be contemned. Stand in awe therefore, and sin not; expose not thyself to all this misery for a moment's sordid pleasure, which will be bitterness in the end."
Historical interpretation
Fourteen Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Not every sin brings the same penalty, but those which are easiest to be amended bring upon us the greatest punishment. Solomon indeed intimated this when he said, “It is not wonderful if anyone be taken while stealing, for he steals that he may satisfy his soul that is hungry, but the adulterer by lack of understanding destroys his own soul.” But what he means is to this effect. The thief is a grievous offender, but not so grievous a one as the adulterer. For the former, though he has a sorry reason for his conduct, yet at the same time has to plead the necessity arising from indigence. But the latter, when no necessity compels him, by his mere madness rushes into the abyss of iniquity.
If slaves are thieves, they are perhaps forced to steal through want. Even though the customary allowances are given, these allowances satisfy custom rather than sufficiency and thus fulfill the law without fulfilling the need. Their indulgence makes their fault less blameworthy, because the guilt of the thief who is unwillingly forced into theft is excusable. Holy Scripture seems to excuse in part the offense of the needy when it says, “The fault is not so great when a man has stolen, for he steals to feed his hungry soul.”
The fault is not great when someone has been found stealing, etc. Theft is not considered a great fault by its own estimation, but by comparison with a greater sin, that is, adultery; as it is said to Jerusalem who sinned more grievously, Sodomy is justified in comparison to you; not because Sodomy had none or few sins, but because Jerusalem sinned more.
The fault is not so great: The sin of theft is not so great, as to be compared with adultery: especially when a person pressed with hunger (which is the case here spoken of) steals to satisfy nature. Moreover the damage done by theft may much more easily be repaired, than the wrong done by adultery. But this does not hinder, but that theft also is a mortal sin, forbidden by one of the ten commandments.
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Summary
Proverbs 6:30 offers a profound observation on human judgment, noting that a thief driven by the extreme desperation of hunger to preserve his very life might not be met with the same degree of public scorn or intense condemnation as one who steals for greed or malice. This proverb is not a justification or condonation of theft, which remains a violation of divine law, but rather a keen insight into societal empathy, setting a powerful rhetorical contrast to underscore the far greater severity, irreparable harm, and unmitigated shame associated with the sin of adultery, which is the primary focus of the surrounding wisdom literature.
Context
Literary Context
Proverbs 6:30 is strategically positioned within a larger didactic section of the book (Proverbs 6:1-19) that issues stern warnings against various destructive behaviors, including irresponsible suretyship, debilitating laziness, and malicious plotting. Immediately following this general admonition, the text transitions into an extended and emphatic warning against the perils of sexual immorality, particularly adultery (Proverbs 6:20-35). The specific mention of the hungry thief in verse 30 functions as a powerful literary foil, a point of stark contrast designed to highlight the unparalleled heinousness and devastating consequences of adultery. By presenting a scenario where even a wrong act like theft might elicit a degree of understanding or reduced "despising" due to extreme duress, the text powerfully underscores how much more severe and unforgivable the sin of adultery is, which lacks such mitigating circumstances and brings irreparable shame and ruin, as detailed in Proverbs 6:32-35. This rhetorical strategy amplifies the gravity and urgency of the subsequent admonition against sexual sin.
Historical & Cultural Context
In ancient Israel, hunger was a profound and often life-threatening condition, a stark and ever-present reality for many in a subsistence-based agricultural society vulnerable to drought, famine, or crop failure. While the Mosaic Law strictly prohibited theft (e.g., Exodus 20:15), it also contained nuanced provisions that demonstrated an understanding of poverty and need, such as the gleaning laws designed to provide for the poor and sojourners (Leviticus 19:9-10) and the right of a hungry person to eat from a neighbor's field or vineyard as they passed through, provided they did not carry anything away (Deuteronomy 23:24-25). Proverbs 6:30 reflects a societal perception that, while theft was unequivocally wrong and punishable, stealing out of sheer, life-threatening desperation for survival was often viewed with more pity or less public contempt than stealing for greed, malice, or luxury. This distinction was not about legal exoneration but about the degree of social opprobrium and the public's empathetic response to extreme duress.
Key Themes
This proverb contributes significantly to several key themes within the broader wisdom tradition of Proverbs. Firstly, it explores the theme of Motive vs. Act, suggesting that while the act of stealing is inherently wrong, the underlying motive of extreme hunger can temper societal judgment or "despising." This is not a legal justification but an observation about social perception and the nuances of human empathy. Secondly, it powerfully illustrates the theme of Degrees of Sin and their corresponding consequences. By presenting a scenario where a thief, despite wrongdoing, might evoke some understanding, the proverb emphasizes how much more heinous and destructive the sin of adultery is, which carries far more severe and irreparable consequences (Proverbs 6:32-35). Finally, it subtly points to a natural human tendency towards Human Empathy or at least a reduced level of condemnation for those acting out of extreme duress, particularly hunger, contrasting this with the utter lack of mitigating factors for the adulterer, whose sin is driven by lust and brings unmitigated disgrace.
Exposition and Analysis
Key Word Analysis
This primitive root means "to disrespect," "contemn," or "utterly." In the context of Proverbs 6:30, it refers to the public's moral or social judgment, indicating that while the act of theft is wrong, a thief driven by hunger might not be subjected to the same level of scorn, disdain, or contempt that would normally accompany such a crime. It speaks to a nuanced societal reaction rather than a legal verdict, focusing on the lack of utter contempt.
Derived from the primitive root gânab ("to thieve, literally or figuratively; by implication, to deceive; carry away, indeed, secretly bring, steal away, get by stealth"), gannâb specifically refers to "a stealer" or "thief." The use of these terms highlights that the individual is indeed a "thief" and their action is "stealing," affirming the inherent wrongness and illegality of the act, even as the proverb discusses the public's reaction to it under specific, mitigating circumstances.
The phrase "to satisfy his soul when he is hungry" powerfully combines these concepts to convey a state of extreme, life-threatening desperation. Mâlêʼ means "to fill" or "be full of," here implying to satiate or fulfill a vital need. Nephesh, often translated as "soul," broadly refers to a "breathing creature," "vitality," or one's very life, appetite, or being, encompassing both bodily and mental aspects. Râʻêb is a primitive root meaning "to hunger" or "to famish." Together, "to satisfy his soul when he is hungry" paints a vivid picture of a person on the brink of starvation, whose very life force (nephesh) is depleted and requires urgent replenishment. This phrase underscores that the theft is not for luxury, greed, or malice, but for the fundamental preservation of life itself.
Verse Breakdown
"[Men] do not despise a thief"
This opening clause establishes the central observation of the proverb. It highlights a common human reaction, suggesting that in certain dire circumstances, the public's moral indignation, scorn, or contempt towards a thief might be significantly lessened. This is not a statement of legal absolution or moral justification, but rather an insight into social perception, indicating a degree of understanding or pity rather than outright, unmitigated scorn.
"if he steal to satisfy his soul"
This crucial part introduces the mitigating circumstance that tempers public judgment. The act of theft is not for enrichment, personal gain, or malicious intent, but specifically "to satisfy his soul," which implies a desperate, life-sustaining need. The "soul" here refers to one's very being, life, or vital essence, emphasizing that the act is driven by a fundamental biological imperative for survival, a need so profound it touches the core of one's existence.
"when he is hungry;"
This final phrase clarifies and intensifies the motive, providing the ultimate context for the "satisfaction of his soul." It specifies that the desperate act is directly linked to an acute state of hunger, implying starvation or severe deprivation. This condition is presented as the ultimate justification for the public's reduced "despising," sharply distinguishing this act from other forms of theft motivated by greed, envy, or wanton disregard for others' property.
Literary Devices
Proverbs 6:30 employs several literary devices to convey its nuanced message. The most prominent device is Juxtaposition or Contrast, as this verse serves as a deliberate rhetorical setup for the subsequent, much harsher condemnation of adultery. By presenting a scenario where a thief, despite his wrongdoing, might evoke some understanding or reduced contempt, the proverb starkly contrasts this with the absolute and unmitigated disgrace and destruction brought by adultery, emphasizing its far greater severity. There is also an element of Understatement in the phrase "do not despise," as it subtly implies a lesser degree of societal condemnation rather than outright forgiveness or approval, highlighting a nuanced human response. Furthermore, the phrase "to satisfy his soul when he is hungry" utilizes Hyperbole to emphasize the extreme desperation, conveying a life-or-death situation that elicits a different human response compared to theft motivated by less dire circumstances. The vivid imagery evokes a sense of profound need.
Theological and Thematic Connections
Proverbs 6:30, while never condoning theft, invites a deeper theological reflection on the complexities of justice, mercy, and the varying degrees of sin in the eyes of both humanity and God. It subtly acknowledges the profound impact of human desperation on moral choices, without excusing the sin itself. The wisdom literature frequently grapples with the intricate realities of life, recognizing that while God's law is absolute and unchanging, human circumstances can profoundly influence perception and the severity of consequences. Ultimately, this proverb functions as a powerful rhetorical device to highlight the unparalleled destructive nature of sexual sin, particularly adultery, which brings far greater and often irreparable harm to individuals, families, and society than even a desperate act of theft. It underscores that some sins carry a heavier weight of consequence, a deeper stain of disgrace, and a more profound measure of divine displeasure, demanding a higher degree of vigilance and condemnation.
Reflection and Application
Proverbs 6:30 challenges us to look beyond the surface of an act to understand the underlying motivations and circumstances, fostering a more nuanced and compassionate perspective. While it never justifies sin, it encourages us to consider the profound desperation that can drive certain actions, prompting us to extend understanding, if not condonation, to those in dire straits. More significantly, its primary purpose is to heighten our awareness of the truly devastating sins, particularly those that destroy relationships, families, and one's own integrity, like adultery. This proverb calls us to prioritize our vigilance against sins that carry the most profound and lasting negative consequences, both for ourselves and for others, and to cultivate a heart that is quick to address the root causes of desperation in society, rather than merely condemning its symptoms. It reminds us that true wisdom involves discerning not only right from wrong, but also the varying degrees of harm and the appropriate responses to each.
Questions for Reflection
FAQ
Does Proverbs 6:30 condone or justify theft if one is hungry?
No, Proverbs 6:30 does not condone or justify theft. The Bible consistently condemns stealing as a sin (e.g., Exodus 20:15). This proverb is an observation about human perception and the varying degrees of social scorn. It notes that people tend to have less contempt for a thief driven by life-threatening hunger than for one who steals out of greed or malice. The thief is still called a "thief," and the act is still "stealing," implying wrongdoing. The verse's main point is to contrast this lesser societal "despising" with the far greater and irreparable shame and destruction caused by adultery, which is the primary focus of the surrounding verses in Proverbs 6.
How does this proverb relate to modern issues of poverty and social justice?
While Proverbs 6:30 is not a direct mandate for social policy, it offers a timeless principle relevant to modern issues of poverty and social justice. It highlights the human tendency to show a degree of empathy for those acting out of extreme desperation. This can prompt us to consider the systemic issues that lead to such desperation. A society that truly understands this proverb might be moved not to excuse crime, but to address the root causes of extreme hunger and poverty, ensuring that basic human needs are met so that individuals are not driven to desperate measures. It encourages compassion and a holistic approach to justice, recognizing that true justice often involves addressing both individual wrongdoing and societal conditions that contribute to it, echoing principles found in passages like Isaiah 58:6-7 which call for active pursuit of justice for the oppressed.
Christ-Centered Fulfillment
Proverbs 6:30, in its exploration of human judgment and the varying degrees of sin, finds a profound Christ-centered fulfillment in the person and work of Jesus. While the proverb acknowledges a human tendency to show a measure of understanding for the hungry thief, Jesus perfectly embodies divine compassion and justice. He did not come to abolish the law, but to fulfill it (Matthew 5:17), upholding the holiness of God's commands while simultaneously demonstrating radical mercy. Jesus consistently showed profound compassion for the poor, the hungry, and the marginalized, not condoning their sin but addressing their deepest needs, both physical and spiritual. He fed the hungry multitudes (Matthew 14:13-21) and declared that true righteousness extends beyond outward acts to the heart's motives (Matthew 5:27-28). Ultimately, Christ is the One who satisfies the deepest hunger of the human soul, offering Himself as the "bread of life" (John 6:35) and the "living water" (John 4:10-14), addressing the spiritual starvation that underlies all human brokenness and sin. His sacrifice on the cross paid the full penalty for all sin, from the desperate act of theft to the destructive sin of adultery, offering forgiveness and restoration that human judgment or empathy alone can never provide, and demonstrating God's perfect balance of justice and mercy.