(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).

3:27-35 Our business is to observe the precepts of Christ, and to copy his example; to do justice, to love mercy, and to beware of covetousness; to be ready for every good work, avoiding needless strife, and bearing evils, if possible, rather than seeking redress by law. It will be found there is little got by striving. Let us not envy prosperous oppressors; far be it from the disciples of Christ to choose any of their ways. These truths may be despised by the covetous and luxurious, but everlasting contempt will be the portion of such scorners, while Divine favour is shown to the humble believer.Withhold not good from them to whom it is due,.... Honour, reverence, and tribute, to civil magistrates, Romans 13:7; just payment of debts to creditors, and alms to the poor, which, by what follows, seems to be chiefly intended; and the Septuagint render it,

"do not abstain to do well to the needy;''

and Aben Ezra interprets it of the poor; to them alms are due because of their wants, and by the appointment; of God; hence called "righteousness", in some copies of Matthew 6:1; so money kept from the poor "mammon of unrighteousness", Luke 16:9. They are, as the word in the Hebrew text signifies, "the owners thereof" (h): rich men are not so much proprietors of good things as they are God's alms givers or stewards to distribute to the poor; and, as often as men have opportunity, they should do good in this way to all, especially to the household of faith, Galatians 6:10; this will hold true, as of temporal good things, so of spiritual; as good advice, exhortation, and doctrine. The Vulgate Latin version is, "do not forbid him to do well that can"; which sense is favoured by Jarchi: and as we should not abstain from doing good ourselves, so neither should we forbid, hinder, or discourage others; but the former sense is best;

when it is in the power of thine hand to do it; not to hinder others, as Jarchi, but to do good; when a man has a sufficiency in his hands to do good with; has not only enough for himself and his family, but something to spare; when he has both opportunity and ability; and when he can do it at once and without delay, as follows.

(h) "a dominis suis", Vatablus, Mercerus, Gejerus, Michaelis.