Proverbs 3:27 · Bible study
Proverbs 3:27 Commentary: Owners and Stewards
Hebrew · 10 what the commentators say
Meaning in one sentence
Proverbs 3:27 commands us not to withhold good from its owners.
Research Summary
- Meaning: Do not withhold help from those who need it when you have the ability to give.
- Key words: Ba‘al (owner, master), māna‘ (withhold), yad (hand/power), ṭôv (good).
- Main debate: Who are the “owners”, the poor, creditors, or any neighbor in need?
- Theological theme: Stewardship: wealth belongs to God, and we are managers, not owners.
- Best use: A call to examine our excuses for delay or refusal in helping others.
Translation Comparison
BSB Berean Standard Bible 2020
Do not withhold good from the deserving when it is within your power to act.
WEB World English Bible 2000
Don’t withhold good from those to whom it is due, when it is in the power of your hand to do it.
KJV King James Version 1769
Withhold not good from them to whom it is due, when it is in the power of thine hand to do it.
ASV American Standard Version 1901
Withhold not good from them to whom it is due, When it is in the power of thy hand to do it.
YLT Young's Literal Translation 1898
Withhold not good from its owners, When thy hand is toward God to do it .
Darby Darby Bible 1890
Withhold not good from them to whom it is due, when it is in the power of thy hand to do it.
Douay-Rheims Douay-Rheims Bible 1899
Do not withhold him from doing good, who is able: if thou art able, do good thyself also.
Translations in other languages (10 available)
No detengas el bien de sus dueños, cuando tuvieres poder|strong="H0410, H3027" para hacerlo.
Não detenhas o bem daqueles que possuem o direito, se tiveres em tuas mãos poder para o fazeres.
Ne refuse pas un bienfait à celui qui y a droit,
Weigere dich nicht, dem Dürftigen Gutes zu tun, so deine Hand von Gott hat, solches zu tun.
Onthoud het goed van zijn meesters niet, als het in het vermogen uwer hand is te doen.
Non rifiutare un benefizio a chi vi ha diritto, quand’è in tuo potere di farlo.
Nie zbraniaj się dobrze czynić potrzebującemu, gdy cię na to stanie, abyś dobrze czynił.
Не отказывай в благодеянии нуждающемуся, когда рука твоя в силе сделать его.
你手 若有 行善 的力量，不可 推辭，就當向那應得的人 施行。
Do not keep back good from those who have a right to it, when it is in the power of your hand to do it.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Proverbs 3:27
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this verse commands prompt, generous action toward those in need. The Hebrew phrase “from its owners” (mibbe‘ālāv) is the key: the word ba‘al means master or owner. Adam Clarke, Barnes, and the Cambridge Bible note that the poor are the true owners of surplus wealth, God gives resources as a stewardship, and the needy have a rightful claim. Keil and Delitzsch argue the phrase describes “him who is worthy of it,” a neighbor who deserves good. Matthew Henry and Wesley widen the command to any person who needs counsel, comfort, or material help. All agree the verse forbids holding back when you have the ability (yad, el) to act, whether in justice or mercy. The consensus is clear: God calls his people to see their resources as a trust, not a possession.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Poor as true owners: Adam Clarke, Barnes, and Gill point to the Hebrew plural <em>be‘ālāv</em> (its owners) and argue the needy have a rightful claim on surplus wealth, drawing on Proverbs 11:18, James 2:13, and the concept of stewardship.
- General neighbor in need: Matthew Henry and Wesley expand the command to any person who needs help—including counsel, comfort, or material aid—citing the broader context (verses 28–30) and the law of love.
- Creditor or just debts: Some commentators (mentioned by Cambridge Bible) read the verse as a precept of honesty: pay what you owe. They point to Romans 13:7 and the term <em>ba‘al</em> for creditor in parallel texts.
What is clear: God commands his people to use their resources—whether time, money, or skill—to help others when they have the ability, and delaying or refusing such help is a serious offense.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the 'owners' | The Hebrew word <em>ba‘al</em> implies someone with a rightful claim. | Clarke, Barnes, and Gill argue the poor are the true owners of surplus wealth (stewardship view). Others, like Matthew Henry, see it as anyone to whom good is due, neighbor, creditor, or stranger. |
| Type of 'good' commanded | The verse includes both justice (paying debts) and charity (almsgiving). | Gill includes spiritual goods like advice and instruction. Wesley says it covers any good thing, counsel, comfort, or material support. Some see the primary focus on material help given the phrase 'power of your hand.' |
| Relation to justice vs charity | Withholding is a breach of trust, not just a failure of kindness. | Clarke calls it a theft of what belongs to the poor. Others (Cambridge Bible) say it may be a precept of honesty (paying debts). The line between justice and charity blurs when the poor are seen as rightful owners. |
| Role of ability ('power of your hand') | The command applies only when you have the means and opportunity to help. | Some, like Poole, see this as a limitation, God expects according to what you have, not what you don’t. Others argue it is an argument: because you can, you must. No one disputes the principle of proportionality. |
Historical & Cultural Context
Proverbs 3:27 appears in the first major collection of Solomon’s wisdom (chapters 1‑9), structured as a father’s instruction to his son. The verses immediately following (28, 31) give concrete examples of neighbor love: don’t send a borrower away empty-handed, don’t plot harm, don’t quarrel without cause. This section marks a shift from long exhortations to brief, memorable maxims.
The phrase “when it is in the power of your hand” uses the Hebrew expression yeš-le’ēl yād (literally “there is to the power of the hand”). The same construction appears in Genesis 31:29 and Micah 2:1, meaning “I have the ability” or “it lies within my power.” It emphasizes not just possession but active capacity. The word ba‘al normally means owner, husband, or lord. Here it is plural, be‘ālāv, “its owners.” That plural is striking. It suggests that the good things we hold do not belong to us alone. The Septuagint (Greek Old Testament) translates this as “do not abstain from doing good to the needy,” already interpreting the owners as the poor. The Vulgate follows a similar path. Jewish tradition (Aben Ezra, cited by Gill) also identifies them as the poor. The verse stands in a wisdom tradition that connects fearing God with practical righteousness toward neighbors.
Textual Notes
The consulted sources note no significant textual variants for Proverbs 3:27. The Masoretic Text is consistent across Hebrew manuscripts. The Septuagint and Vulgate offer interpretations (as noted in the historical context) but not variant readings. The verse is textually stable.
Reception History
Early Christian writers cited this verse to urge care for the poor. The Didache (first or second century) says, “Do not turn away the needy; share everything with your brother.” Medieval Jewish commentators like Rashi and Ibn Ezra (cited by Gill) identified the owners as the poor. Reformation-era interpreters, including Calvin and Luther, emphasized stewardship: wealth is a trust, not a right. Matthew Henry’s eighteenth-century commentary softened the command to include all forms of neighborly kindness. In the twentieth century, the verse became a touchstone for Christian social ethics, especially in liberation theology and Catholic social teaching (which echoes the principle that private property has a “social mortgage”). Across eras, the verse has been a staple of sermons on generosity and economic justice.
Preaching This Verse
Three-point outline
- Good is due to others. The Hebrew word ṭôv (“good”) can mean material help, wise counsel, comfort, or justice. It is not optional kindness, it is owed.
- Power requires action. The phrase “power of your hand” links ability with responsibility. When you can help, delay is disobedience.
- Withholding is a sin. The verb māna‘ means to hold back, keep back, or refuse. James 2:15, 16 calls this empty words. God sees what we keep as stolen from its true owners.
Five-point outline
- Identify the good (material, spiritual, relational).
- Know your owners (neighbor, poor, creditor, anyone in need).
- Assess your power (have the means? the opportunity?).
- Act without delay (v. 28 expands: not “tomorrow”).
- Trust God with the outcome (your generosity flows from his generosity).
Illustration hooks
- A coworker mentions a need for groceries. You have cash in your wallet and time after work. The temptation is to say “I’ll pray for you” and walk away.
- You have a skill, fixing cars, filing taxes, that a relative cannot afford. You have the Saturday free, but you let the weekend slip by.
- A collection basket passes at church. You have money in your pocket. You think, “I’ll give next week.” But next week the need is gone, or you forget.
Questions your congregation is asking
- “How do I know if I actually have the power to help, or if I’m just making excuses?”
- “What if I give and the person misuses the help, am I still responsible?”
- “Does this verse apply to spiritual good like encouragement and teaching, or only material aid?”
Leading a Discussion
This small group guide invites you to examine how we see our possessions and what we owe our neighbors. The goal is not guilt but freedom: God has entrusted you with resources so you can become a channel of his goodness.
Discussion questions
- Read Proverbs 3:27, 28. What kind of “good” do you think the writer has in mind? List examples.
- The Hebrew phrase “those to whom it is due” is literally “its owners.” Who are the “owners” in your life right now, people who have a rightful claim on your help?
- Barnes and Clarke say the poor are the true owners of surplus wealth. Do you agree? How does that change the way you view your budget?
- Verse 28 gives a specific example of procrastination. Why is “tomorrow” such a powerful enemy of generosity?
- When have you withheld good when you could have given it? What was the reason, fear, stinginess, forgetfulness?
- How does God’s generosity to us (in Christ) reshape our attitude toward giving?
- What is one practical step you can take this week to stop withholding and start giving?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 31:29 | It is in the power of my hand to hurt you, but the God of your father spoke to me last night, saying, ‘Be careful that you don’t speak to Jacob either good or bad.’ |
| Micah 2:1 | Woe to those who devise iniquity and work evil on their beds! When the morning is light, they practice it, because it is in the power of their hand. |
| Romans 13:7 | Therefore give everyone what you owe: if you owe taxes, pay taxes; if customs, then customs; if respect, then respect; if honor, then honor. |
| Galatians 6:10 | So then, as we have opportunity, let’s do what is good toward all men, and especially toward those who are of the household of the faith. |
| Titus 2:14 | who gave himself for us, that he might redeem us from all iniquity and purify for himself a people for his own possession, zealous for good works. |
| James 2:15 | And if a brother or sister is naked and in lack of daily food, |
| James 2:16 | and one of you tells them, “Go in peace. Be warmed and filled;” yet you didn’t give them the things the body needs, what good is it? |
| James 5:4 | Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out; and the cries of those who reaped have entered into the ears of the Lord of Armies. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the poor are the true owners of any extra money a rich person has. He says God gave that money to the rich as a steward to share with them.
Barnes' Notes on the Bible Protestant 1832
Barnes sees wealth not as one’s own property but as trust given to be used for good. He warns that delaying giving risks missing tomorrow’s needs and that praising success leads to God’s displeasure.
Cambridge Bible for Schools and Colleges Anglican 1880
Christians who hold this view see the phrase as a command to do good with what one has. They believe holding wealth means serving the poor and needy rather than keeping it for oneself.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that having the power to help does not make it optional. On the contrary, possessing the ability to do good creates a binding duty to give it, and withholding when you can act is itself a wrong.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the poor are the true owners of the good things rich people hold. Wealthy individuals are merely God's stewards, appointed to distribute to the needy. Withholding help is therefore a failure to give what is already owed.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that believers must act immediately on duties of justice toward others and charity toward those in need. Delayed obedience is not enough; prompt fulfillment is what matters. The cross-reference to James shows that faith without corresponding works is hollow.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that the person "to whom good is due" means someone worthy of it, not the one doing the good. They argue that delaying help when you already have the means is more than unkind—it is a sin of omission, a selfish holding back.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that refusing to give what is owed happens when a person keeps money for themselves instead of giving it to those in need. He sees this action as a serious fault because it prevents justice from being done.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley broadens the meaning of good beyond material gifts to include counsel, comfort, and even loving correction. The command not to withhold these applies to every person, not only friends or family, because love itself makes them due. The refusal to give is a refusal of love.