Do not withhold good from the deservingThis phrase emphasizes the moral obligation to act benevolently towards those who are worthy or in need. In the biblical context, "good" can refer to acts of kindness, justice, or material assistance. The deserving are those who have a rightful claim to such goodness, whether through their need, their relationship, or their righteousness. This aligns with the broader biblical principle of justice and mercy, as seen in
Micah 6:8, which calls believers to act justly and love mercy. The cultural context of ancient Israel placed a strong emphasis on community and mutual support, reflecting God's covenantal relationship with His people.
when it is within your power to act
This phrase highlights personal responsibility and the importance of using one's resources and abilities to benefit others. The biblical narrative often underscores the stewardship of resources, as seen in the Parable of the Talents (Matthew 25:14-30), where individuals are accountable for how they use what they have been given. The historical context of this proverb suggests a society where social justice was a communal responsibility, and individuals were expected to contribute to the welfare of others. This principle is echoed in the New Testament, where believers are encouraged to do good to all people, especially to those who belong to the family of believers (Galatians 6:10).
Persons / Places / Events
1.
SolomonTraditionally regarded as the author of Proverbs, Solomon was the son of King David and known for his wisdom. His teachings in Proverbs are meant to guide the reader in living a life that is pleasing to God.
2.
The Wise and the FoolishThroughout Proverbs, Solomon contrasts the wise, who follow God's commandments, with the foolish, who ignore them. This verse addresses the wise, encouraging them to act justly and generously.
3.
The NeighborWhile not explicitly mentioned in this verse, the context implies a relationship with others, particularly those in close proximity or community, who may be in need of good deeds.
Teaching Points
The Call to GenerosityAs Christians, we are called to be generous and not withhold good from others. This includes acts of kindness, charity, and support, especially when we have the means to help.
Responsibility and StewardshipWe are stewards of the resources and abilities God has given us. This verse reminds us of our responsibility to use them for the benefit of others.
Timeliness in ActionThe phrase "when it is within your power to act" highlights the importance of timely action. Delaying good deeds can result in missed opportunities to bless others.
Moral ObligationThe verse implies a moral obligation to act when we have the capacity to do so. It challenges us to consider our actions and inactions in light of God's commands.
Reflecting God's CharacterBy doing good to others, we reflect God's character and love, serving as His representatives on earth.
Bible Study Questions and Answers
1.What is the meaning of Proverbs 3:27?
2.How can we apply Proverbs 3:27 to our daily interactions with others?
3.What does "do not withhold good" teach about our responsibilities to others?
4.How does Proverbs 3:27 connect with Jesus' teachings on loving your neighbor?
5.In what ways can withholding good harm our Christian witness and testimony?
6.How can Proverbs 3:27 guide us in making ethical decisions at work?
7.How does Proverbs 3:27 challenge our understanding of generosity and responsibility towards others?
8.What historical context influenced the writing of Proverbs 3:27?
9.How does Proverbs 3:27 align with the overall message of the Book of Proverbs?
10.What are the top 10 Lessons from Proverbs 3?
11.How can I assist you further?
12.How should others be treated?
13.What does the Bible teach about controlling speech?
14.James 3:9-10 suggests it's inconsistent to praise God and curse others; does this contradict human nature or oversimplify complex emotions?What Does Proverbs 3:27 Mean
Do not withhold goodThe command is straightforward: if something is genuinely “good,” we are not free to keep it back. Scripture repeatedly calls the believer to active generosity—seeGalatians 6:10, “Therefore, as we have opportunity, let us do good to everyone.”James 2:15-16 warns against the hypocrisy of merely wishing someone well while refusing practical help. The “good” can be tangible (money, food, shelter) or intangible (encouragement, time, advocacy). In each case the verse assumes we recognize the need and possess a suitable remedy.
from the deservingThe word “deserving” points to people who have a legitimate claim on our help—neighbors, employees, family members, brothers and sisters in Christ, even strangers God places in our path (Luke 10:30-37). It does not promote blind enablement; rather, it mirrors1 Timothy 5:8, which ties obligation to recognized responsibility. By naming them “deserving,” Solomon reminds us that withholding would be an injustice, not mere stinginess. Our Lord’s teaching inMatthew 25:40 reinforces this: what we do “for one of the least of these brothers of Mine” He counts as done to Him.
when it is within your power to actGod never commands impossibilities. The verse assumes we have the resources or influence to make a difference—money in hand, a skill to share, a position to speak up, or simply time and energy.Acts 3:6 illustrates Peter giving what he had (“Silver or gold I do not have, but what I do have I give you”). Conversely,James 4:17 defines sin as “knowing the right thing to do and failing to do it.” Our capacity sets our responsibility: the greater the ability, the greater the accountability (Luke 12:48).
summaryProverbs 3:27 calls believers to prompt, practical, and proportional generosity. When God makes us aware of a need belonging to someone with a rightful claim, and we possess the means to meet it, we must not delay or withhold. In doing so we reflect the character of our heavenly Father, who never withholds any good thing from those who walk uprightly (Psalm 84:11).
(f)
Sixth Discourse:--
Exhortation to Charity, Peace, Contentment(
Proverbs 3:27-35).
(27)Them to whom it is due--i.e., the poor and needy. An exhortation to us to make to ourselves "friends of the mammon of unrighteousness" (uncertain riches,Luke 16:9), remembering that we are not absolute owners, but "stewards of the manifold grace of God" (1Peter 4:10), so that when we "fail,"i.e.,die, "they," the friends we have made by our liberality, may welcome us to heaven.
Verses 27-35. - 6.
Sixth admonitory discourse. In this discourse the teacher still carries on his object, which is to demonstrate the conditions upon which true wisdom and happiness are to be attained. The discourse differs from the preceding in consisting of detached proverbs, and may be divided into two main sections - the first (vers. 27-30) enjoining benevolence, that love to one's neighbour which is the fulfilling of the Law; the second warning against emulating the oppressor and associating with him, because of the fate of the wicked (vers. 31-35). It is observable that all the maxims have a negative form, and thus present a striking contrast to the form adopted by our Lord in the Sermon on the Mount (
Matthew 5.), and to the admonitions at the close of St. Paul's Epistles. In one instance in particular (ver. 30), the teaching does not reach the high moral standard of the gospel (see Delitzsch and Lange).
Verse 27. -
Withhold not good from them to whom it is due. This precept indicates the general principle of beneficence, and not merely, as the words at first sight seem to imply, restitution (as Cajet.). We are to do good to those who are in need or deserving of it, whenever we have the means and opportunity.
From them to whom it is due (
nib'alayv); literally,
from its owner, from
baal, dominus, "lord" or owner of a thing. Cf.
Proverbs 16:22, "Prudence is a fountain of life to its owner (
b'alayv);" 1:19; 17:8; and also
Ecclesiastes 8:8;
Ecclesiastes 7:12; - in all of which passages proprietorship in the thing or quality mentioned is expressed. The owners of good are those to whom good is due or belongs either by law or by morality, whether by desert or need. The latter qualification is the one emphasized in the LXX,
Μὴ ἀπόσχῃ ε΅ν ποιεῖν ἐνδεῆ, "Abstain not from doing good to the needy." So the Arabic
pauperi. The Targum and Syriac put the precept in more general terms, "Cease not to do good," without indicating in particular anyone who is to be the recipient of the good. But the Jewish interpreters generally (
e.g. Ben Ezra) understand it of the poor,
egentibus. The Vulgate puts an entirely different interpretation on the passage:
Noli prohibere benefacere eum qui potest;
si vales, et ipse benefac, "Do not prohibit him who can from doing good; if you are able, do good also yourself." It thus implies that we are to put no impediment in the way of any one who is willing to do good to others, and enjoins the duty on ourselves also.
Good (
tov);
i.e. "
good" under any form, any good deed or act of beneficence. The principle brought forward in this passage is that what we possess and is seemingly our own is in reality to be regarded as belonging to others. We are only stewards of our wealth.
In the power of thine hand (
lel yad'yka); literally,
in the power of thine hands. For the dual,
yad'yka, the Keri substitutes the singular,
yad'ka, to harmonize it with the similar expression,
lel yadi, "in the power of thy hand," which occurs in
Genesis 31:27;
Deuteronomy 28:32;
Nehemiah 5:5;
Micah 2:1. But there is no grammatical need for the emendation. Both the LXX. and Targum employ the singular, "thy hand."
Power (
el); here "strength" in the abstract. Usually it means "the strong," and is so used as an appellation of Jehovah. though, as Gesenius says, those little understand the phrase who would render
el here "by God." The
לְ prefixed to
el indicates the condition. The meaning of the phrase is, "While it is practicable, and you have the opportunity and means of doing good, do it." Do not defer, but do good promptly. The passage receives a remarkable illustration in the language of St. Paul, "While we have opportunity, let us do good unto all men" (
Galatians 6:10).
Parallel Commentaries ...
Hebrew
Do notאַל־(’al-)Adverb
Strong's 408:Notwithholdתִּמְנַע־(tim·na‘-)Verb - Qal - Imperfect - second person masculine singular
Strong's 4513:To debar, from benefit, injurygoodט֥וֹב(ṭō·wḇ)Noun - masculine singular
Strong's 2896:Pleasant, agreeable, goodfrom those who deserve it,מִבְּעָלָ֑יו(mib·bə·‘ā·lāw)Preposition-l | Noun - masculine plural construct | third person masculine singular
Strong's 1167:A master, a husband, ownerwhen it isבִּהְי֨וֹת(bih·yō·wṯ)Preposition | Verb - Qal - Infinitive construct
Strong's 1961:To fall out, come to pass, become, bewithin yourיָדְךָ֣(yā·ḏə·ḵā)Noun - feminine singular construct | second person masculine singular
Strong's 3027:A handpowerלְאֵ֖ל(lə·’êl)Noun - fdc | second person masculine singular
Strong's 410:Strength -- as adjective, mighty, the Almightyto act.לַעֲשֽׂוֹת׃(la·‘ă·śō·wṯ)Preposition-l | Verb - Qal - Infinitive construct
Strong's 6213:To do, make
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OT Poetry: Proverbs 3:27 Don't withhold good from those to whom (Prov. Pro Pr) 
