Do not withhold good
The phrase "do not withhold good" is a direct call to action, urging believers to actively engage in acts of kindness and generosity. The Hebrew root for "withhold" is "מנע" (mana), which implies holding back or refraining from giving. This suggests that there is an intentional choice involved in either providing or denying assistance. In the context of ancient Israel, where community and mutual support were vital for survival, this command underscores the importance of being proactive in doing good. It reflects a divine expectation that God's people will mirror His generosity and benevolence.

from those who deserve it
The phrase "from those who deserve it" introduces a moral and ethical dimension to the act of giving. The Hebrew word for "deserve" is "בעליו" (ba'alav), which can also mean "owners" or "masters." This implies a sense of rightful claim or entitlement. In a conservative Christian perspective, this can be understood as recognizing the inherent dignity and worth of every individual as created in the image of God. It challenges believers to discern and acknowledge the needs and rights of others, ensuring that justice and fairness guide their actions.

when it is within your power to act
The concluding phrase "when it is within your power to act" emphasizes personal responsibility and capability. The Hebrew word "ידך" (yadcha) for "your power" literally means "your hand," symbolizing one's ability and resources. This phrase calls believers to be mindful of their own capacity to effect change and to use their resources wisely and compassionately. It serves as a reminder that God has entrusted each person with specific abilities and opportunities to serve others, and it is their duty to act when they are able. This aligns with the broader biblical principle of stewardship, where individuals are accountable for how they use what God has given them.

(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 ...


Do not
אַל־ (’al-)
Adverb
Strong's 408: Not

withhold
תִּמְנַע־ (tim·na‘-)
Verb - Qal - Imperfect - second person masculine singular
Strong's 4513: To debar, from benefit, injury

good
ט֥וֹב (ṭō·wḇ)
Noun - masculine singular
Strong's 2896: Pleasant, agreeable, good

from 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, owner

when it is
בִּהְי֨וֹת (bih·yō·wṯ)
Preposition | Verb - Qal - Infinitive construct
Strong's 1961: To fall out, come to pass, become, be

within your
יָדְךָ֣ (yā·ḏə·ḵā)
Noun - feminine singular construct | second person masculine singular
Strong's 3027: A hand

power
לְאֵ֖ל (lə·’êl)
Noun - fdc | second person masculine singular
Strong's 410: Strength -- as adjective, mighty, the Almighty

to 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)