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HELPING OR HUTRING OTHERS (Book study series - Proverbs) - Message no. 12 PROPOSITION: HELPING PEOPLE WILL BE HONORED AND REWARDED BY GOD, WHILE HURTING PEOPLE WILL BE HUMBLED AND PUNISHED BY GOD. We find five negative exhortations and each begins with the prohibitive conjunction “not”.
When a writer desired that something would not happen, this particular conjunction was used.
I - WITHHOLD NOT GOOD THINGS FOR OTHERS - v.27 Proverbs 3:27 “Withhold not good from them to whom it is due, when it is in the power of thine hand to do it.”
Kawikaan 3:27 “Huwag mong ipagkait ang mabuti sa kinauukulan, kapag ito'y nasa kapangyarihang gawin ng iyong kamay.” FILIPINO VERSION
Solomon passes from general recommendations of wisdom to particular precepts of wisdom.
The word “withhold” is a verb that someone is to keep back or refrain. The word “good” refers to all types of good things which includes the good attitude, the good actions, the good money earns in a way that is good and the good help out of unselfish motive out of love, and others.
Notice the phrase “Withhold not good” means do not deny it, but readily and cheerfully impart it. Do not refrain from doing good for others. Solomon here wants to emphasize not to hold back doing good things for others who deserve the good things to whom it is due.
The words “from them to whom it is due” In Hebrew “mibbealaiv “mib·be·'a·lav” which may literally be rendered, withhold not good from the lords or masters of those goods which are possessed by the rich, so far as a just portion is due to them, which some refer to the restitution of goods gained unjustly. But to understand the clause in a broader sense, therefore, the good here spoken of must be considered as being applicable to any thing that is good, either counsel, comfort, reproof, or the good things of the present life. Solomon reverts what he had recommended in verse 3, “Let not mercy and truth forsake thee…”,
In verse 27, to whom does the pronoun “them” or “those” refer? But who are they? They are the poor and needy. The goods which we can and ought to bestow are not ours, but the property of the poor (Romans 13:8 “Owe no man any thing, but to love one another”). Again, who are they? They are the owners. Literally, “Withhold not the good from the owners thereof” Geneva Bible of 1587 (Proverbs 3:27). They are the right owners of every farthing you have to spare or extra from you own support, and that of your family and God has given the excess for their sakes. The true owners of what we call our own are those to whom, with the good things, we may do good. The Septuagint translates it “needy.” They who is in need, are the lords and owners who has a claim or right of ownership upon our property by the law of love, which is the law of God which God had written on the hearts of men by nature. This is not just a command for the payment of debts, and the restitution of the things taken from others by fraud or violence but it obliges every man, according to his ability and opportunity, to pity and relieve such as are in real want or misery, and to all the goods in his power, temporal or spiritual to his fellow creatures. Need makes the poor the owner, and God makes you the dispenser of the goods which you had, and which the poor the needy owner needs, so such benefits are called “righteousness”, a righteous debt or obligation, and the “alms” in Greek “righteousness.” (II Corinthians 9:9 “As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.”; Matthew 6:1 “Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.”)
The same principle applies in the case of the spiritual knowledge which you had (when poor and in poverty), and your neighbor has not, and which therefore your neighbor has a claim upon you for the supply of. God especially praises that willingness of your mind to supply. There is none that is bound for the poor, needy to give as 'beyond his power (2 Corinthians 8:3 “For to their power, I bear record, yea, and beyond their power they were willing of themselves”); yet when he has strained his charity to the verge of, and even beyond, his ability like those of Macedonia who are in poverty (2 Corinthians 8:12 “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.”) and even the willing poor widow (Mark 12:43 “And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:”).
And what art thou, O rich man? Why, thou art a steward, to whom God has given substance that thou mayest divide with the poor. Dost thou, by hoarding up this treasure, deprive the right owners of their property? Not to relieve them is a breach of trust. The precept here expresses the great Scriptural thought that the so-called possession of wealth is but a stewardship. Whoever has the power to do good is under the strongest obligation to assist those who have need of his assistance. The necessity of the poor has a just claim upon the abundance of the rich. As we remembered that we are not absolute owners, but according to Peter, we are (I Peter 4:10 “stewards of the manifold grace of God”), and there is an exhortation to us to make ourselves “friends of the mammon of unrighteousness” that is uncertain riches (Luke 16:9 “And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.”), so that when we fail or die, they who are friends we have made by our liberality, may welcome us to heaven.
If this passage were a civil case, the law would take thee by the throat, and lay thee up in prison, but it is a case in which God alone judges. And what will God do to thee? Hear! what God had said in James 2:13 “He shall have judgment without mercy, who hath showed no mercy…” You better tremble and act justly because God will judge you without mercy and because you do not showed mercy towards others.
As a Christian, we need to observe the precepts of Christ and follow His example to do justice, to love mercy, and beware of covetousness and be ready for every good work. Withhold not good things for others. Amen!
II – WASTE NOT TIME IN HELPING OTHERS – v.28 Proverbs 3:28 “Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee.”
Kawikaan 3:28 “Huwag mong sabihin sa iyong kapwa, “Humayo ka, at bumalik na lamang, at bukas ako magbibigay,” gayong mayroon ka naman.” FILIPINO VERSION
Notice the words “Say not” the preceding verse 27 forbade the denial of the obligation, and this verse 28 forbids the delay of this duty. This exhortation in verse 28 we are to help those who ask for help is closely connected to the previous exhortation in verse 27 we are to help those who deserved to be helped.
The phrase “unto thy neighbour” refers unto any man, as the word neighbour is commonly used in Scripture.
The words, “Go, and come again to-morrow, and I will give” that means when we have it, God having dealt bountifully with us, we should be bountiful to our needy neighbour. If our neighbour shall come to beg or borrow, let us give what our neighbour wants, and give it now, provided we can do it with prudence, always remembering that the cheerful grace with which a favour is done, is more than the favour itself. The word here used is generally meant of free or charitable gifts and not of debts due in justice or equity. Thus, the God of charity requires all his servants to be distinguished by a noble, liberal and believing mind.
Do not refuse a kindness when it is in your power to perform it. If thou have the means by thee, and thy neighbor’s necessities be pressing, do not put him off till the morrow. Death may take either him or thee before that time.
Procrastination is especially fatal to the giving impulse. Do not procrastinate in helping others. The Septuagint translation adds the caution: “for thou knowest not what the morrow will bring forth.” Do not delay your charity until “tomorrow,” for perhaps tomorrow will not be at your disposal, as today is. Do not put off your needy neighbor with fair words, much less with contemptuous ones (James 2:15-16 “If a brother or sister be naked, and destitute of daily food, 16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?”). The Greeks had an adage or proverbs, “A slow-paced favour is a favourless favour. Thomas Cartwright, was an English Puritan preacher and theologian said “They who put off their beneficence until they die are like the pigs, which are never of use until they come to be slaughtered. (Ecclesiastes 11:2 “Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.”; Ecclesiastes 11:6 “n the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.” The Good Samaritan acted and gave to his neighbor instantly (Luke 10:33-35 “But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.”).
Waste not our God’s given time in helping others. If not now, when? If not here, where? If not me, who?
III – WILL NOT TO DEVISE EVIL SCHEME AGAINST OTHERS – v.29 Proverbs 3:29 “Devise not evil against thy neighbour, seeing he dwelleth securely by thee.”
Kawikaan 3:29 “Huwag kang magbalak ng masama laban sa iyong kapwa, na naninirahan sa tabi mo nang may pagtitiwala.” FILIPINO VERSION
The word “devise” KJV, NASB or “plan” ESV, means to cut, to plow or inscribe. It was used of an engraver, farmer, mason or carpenter. The engraver would inscribe some writing into metal. The farmer would cut a mark into the soil. The mason or carpenter would carve his inscription into his work.
The word “evil” KJV, ESV or “harm” NASB, comes from an interesting Arabic root word that means to feed or tend a flock. The word was used to speak of a shepherd whose job was to see it that the flock was well-nourished. What Solomon is saying here to his son is don’t carve or avoid anything that would be destructive into your neighbor, but maintain that thing which is nourishing for the healthy relationship toward your neighbor.
Notice, thy neighbour here is described as securely dwelling toward you. The word “securely” means “with full trust.” without worries or suspicion against you. We can compare, when the tribe of the Danites sought them an inheritance or seek territory to dwell in, because on that day all their inheritance had not fallen unto them among the tribes of Israel. (Judges 18:7 “the people that were therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and there was no magistrate in the land,”; When the Danites take Micah’s idols, when the Danites take the Levites and the idols in (Judges 18:27 “came unto Laish, unto a people that were at quiet and secure:”). The phrase “seeing he dwelleth securely by thee.” It means your neighbour is relying upon your integrity, so do not, therefore deceive your neighbour’s trust, and cause your neighbour to repent of the confidence which he places in you, which would be an iniquity hateful in other words to heathen.
After having praised beneficence in verse 27-28, Solomon proceeds to forbid malevolence in verse 29, especially toward neighbours living peaceably near. Solomon having commanded the doing of good in verse 27-28, now here Solomon forbids the doing or designing any evil. If you are to do positive good, much more you are to refrain from devising or creating scheme in doing evil to your neighbour.
Be willing not to devise evil scheme, do not devise harm against others, that includes anything injurious or hurtful against our neighbour or against any child of man.
IV – WORKING NOT TO INSTIGATE CONTENTION WITH OTHERS – v.30 Proverbs 3:30 “Strive not with a man without cause, if he have done thee no harm."
Kawikaan 3:30 “Huwag kang makipagtalo sa kanino man nang walang dahilan, kung hindi naman siya gumawa sa iyo ng kasamaan.” FILIPINO VERSION
The word “contend” NASB, ESV; “strive” KJV, signifies that which shows violent uncontrollable verbal and anger and attack.
The last part of verse 30 indicates this verbal attack was not deserved by a person who done no harm against you.
Do not instigate contention with others.
The phrase “Strive not with a man”. In Hebrews al toroob, means be not litigious. it means be not punctilious, litigious, quarrelsome spirit. We are not here forbidden to defend ourselves but to be cautious, lest we offend against charity, justice, wisdom.
If thou must appeal to judicial authority to bring that person who wrongs thee to reason, avoid all enmity, and do nothing in a spirit of revenge. But, if that person has done you no harm, why contend with that person? May not others contend with you without any reasons and injure you without any justifiable reason. Strive not or contend not either by words before the magistrate, or otherwise by your actions toward a man without just and necessary cause.
If a man has done you no harm whereby it is clearly implied, that, in case of injury, a man may, by all lawful means, defend himself. Go not to law with thy neighbour on light and trivial situation or condition. It is better to bear a light injury than incur a heavy expense. Suits at law excite bad feelings, because the party that does wrong despises the bar of amicable equity.
Solomon forbids all avoidable strife and disputes. Even if anyone have done you harm, reprove that person for his fault, but still love that person (Leviticus 19:17 “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.”; Matthew 18:15 “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.”; Luke 17:3 “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.”).
V – WALKING NOT TO FOLLOW THOSE WHO HARM OTHERS – v.31-35
Proverbs 3:31 "Envy thou not the oppressor, and choose none of his ways."
Kawikaan 3:31 “Huwag kang mainggit sa taong marahas, at huwag mong piliin ang anuman sa kanyang mga landas.” FILIPINO VERSION
The words “Envy thou not the oppressor” indicates that the oppressor or literally the man of violence is in prosperity (Psalms 37:1)
Envy thou not the oppressor for his impunity and success in his wicked designs, and the wealth which the oppressor gains by unrighteous practices; and choose none of the oppressor ways for what men envy in others they seek to obtain for themselves. To think the lot of the “man of violence” enviable, and therefore to be chosen.
O how bewitching is power! Every man desires it; and yet all hate tyrants. But query, if all had power, would not the major part of the whole world become tyrants?
Even “if he have done thee no harm” (verse 30), do not retaliate, nor, on the other hand, envy the oppressor or man of violence gained prosperity as stated in last portion of verse 31 “and choose none of his ways” because success seems getting their attention. Envy of the prosperous easily leads to imitating the ways of those successful oppressors or cruel people. Here, Solomon showed the godly man how to behave toward God and his neighbor. Now, it is shown it is shown here how the godly man is to act toward himself, “do not envy the oppressor and follow not his ways even if they succeed and prospered. May it be far from the disciples of Christ to choose any of their ways. In other words, do not envy or follow those who harm others.
Solomon gives Reasons for helping and not hurting people: 1. Hurting others is an abomination to Jehovah – v.32a Proverbs 3:32a "For the froward is abomination to the Lord: but his secret is with the righteous."
Kawikaan 3:32a “sapagkat sa Panginoon ang suwail ay kasuklamsuklam, ngunit ang matuwid ay kanyang pinagtitiwalaan.” FILIPINO VERSION
The term “For the froward” or perverse, refers to a person who walks in crooked and sinful paths, being the oppressor mentioned in previous verse 31, this person opposed to the upright man, who are God’s friends, to whom God imparts His favours and comforts, and who is called right or straight in (Proverbs 29:27), is an abomination to the Lord, and therefore sooner or later must be miserable.
The true nature of success and prosperity of the oppressor mentioned in verse 31, which people admire is an abomination to Yahweh. Anyone that perversely departs from all the rules of truth and justice is above all an abominable expression to the Lord, even in that person highest prosperity.
The word “For” at the beginning of verse 32, introduces the reason why the froward oppressor should not be envied and follow not their ways, as mentioned in verse 31, it is because their seeming prosperity is not from the Lord, and is not real or substantial. These successful and prosperous cruel oppressors will make an awful example of them at the end, and often does so even here (Psalms 37:20; Proverbs 16:18). They are raised on high only to be cast down with the heavier fall.
2. Helping others will have a right and close fellowship with Jehovah – v.32b Proverbs 3:32a “For the froward is abomination to the Lord: but his secret is with the righteous.”
Kawikaan 3:32a “sapagkat sa Panginoon ang suwail ay kasuklamsuklam, ngunit ang matuwid ay kanyang pinagtitiwalaan.” FILIPINO VERSION
Notice the phrase “But his secret,” in Hebrews “sodo” which refers to God’s secret assembly, where godly people meet there, and God dwells there. The reward of love and obedience to Christ, is that both Father and Son will “come” unto the believer, and “make their abode with the believer through the indwelling Spirit (John 14:23).
The word His “secret” means God’s close, intimate communion as of “friend with friend,” is with the righteous which the word “secret” in Hebrews implies association (Psalm 25:14; Psalm 55:14). God’s familiar intimacy in Hebrew, “cowd” (H5475) is the privilege of the righteous. They have the favour of their King (Job 29:4; John 7:17; John 15:15; Genesis 18:17; Amos 3:7). The upright may be outwardly afflicted; however, they enjoy the secret consolations and friendship of God (II Corinthians 7:4). Not the secret decrees of God (Job 15:8; Jeremiah 23:18; Romans 11:34), but all that God reveals to the righteous, and that is for the good of these upright people, and is their privilege to know.
The Lord is a friend to men of sincere integrity, who know the secret of God’s providence in raising those oppressors so high, that they may have the more dreadful fall.
3. Hurting others will be cursed by Jehovah – v.33a
Proverbs 3:33a “The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the just.”
Kawikaan 3:33a “Ang sumpa ng Panginoon ay nasa bahay ng masama; ngunit ang tahanan ng matuwid ay kanyang pinagpapala.” FILIPINO VERSION
The word “curse” is a rare Hebrew word which speaks of a cursing which leads to bitter consequences.
No godly people meet in the house of the wicked, nor is God ever an inmate there.
The “house of the wicked,” (Psalms 37:22; Psalms 37:35-19.) mentioned here is tainted with a curse, notwithstanding their present prosperity like a leper’s house, which was therefore pulled down (Leviticus 14:45; Zechariah 5:4; Malachi 2:2).
The word “the house” it means the curse of the Lord is not only upon the person of the wicked but upon the posterity of the wicked person and also upon all domestic concerns of that wicked person.
4. Helping others will be blessed by Jehovah – v.33b Proverbs 3:33b “The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the just.”
Kawikaan 3:33b “Ang sumpa ng Panginoon ay nasa bahay ng masama; ngunit ang tahanan ng matuwid ay kanyang pinagpapala.”
Notice the words “but he blesseth the habitation of the just.” God considers it as His own temple. There God is worshipped in spirit and in truth, and hence God makes it his dwelling place.
Possibly, there is a contrast between the “house” or “palace” of the successful rich oppressor and the lowly shepherd’s hut, the “sheep-cote” of David in II Samuel 7:8 “Thus saith the Lord of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:“, ennobled only by its upright inhabitants.
The word “habitation” often signifies “pasture,” “sheepfold,” and this is a relic of the time when the Israelites led a nomad life and had no fixed habitations; so, the cry, “To your tents, O Israel!” (1 Kings 12:16 “to your tents, O Israel:”) was still in use long after the settlement in Canaan. The word “habitation” in Hebrews “nevee,” literally the slightly constructed cottage of shepherd’s hut, such us David was raised from, in contrast to the well-built house or grand mansion of the wicked. The humble cottage of the godly is infinitely better than the stately palace of the sinner because the Lord’s curse is on the palace of the sinner but the blessing of God is on the habitation of the just or humble cottage of the godly (Psalm 84:10 “For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.”).
Not only the cottage, or sheep-coat that is the dwelling blessed by God, but also, the blessing of God is upon the just, godly, upon the house and family of the godly, and upon all the concerns of the godly.
5. Mocking others will be mocked by Jehovah – v.34a Proverbs 3:34a “Surely he scorneth the scorners: but he giveth grace unto the lowly.”
Kawikaan 3:34a “Sa mga nanunuya Kanyang tinutuya, ngunit sa mapagkumbaba ay nagbibigay siya ng biyaya.” FILIPINO VERSION
The word “surely” better read, “if he scorneth the scorners,” Divine scorn of evil is the complement, as it were, the condition, of divine bounty to the lowly.
God will treat the scorners as they deserve. (Proverbs 1:26 “I also will laugh at your calamity; I will mock when your fear cometh;”). The Psalmist says the same meaning in Psalm 18:26 “With the holy thou wilt shew thyself holy; with the froward thou wilt shew thyself froward”).
If man rejects God’s offers of mercy, they will in time be withdrawn from God. And so, as man deals with God, will God at last deal with that man. (Leviticus 26:23-24; Psalms 18:25-26; Psalms 81:11-12; Romans 1:24-26.)
God will expose to scorn and contempt all proud and insolent sinners, who make a mock at sin, (Proverbs 14:9,) and mock at God and mock at religion, and who despise all counsels and means of amendment.
6. Someone who is afflicted will be favored by Jehovah – v.34b Proverbs 3:34b “Surely he scorneth the scorners: but he giveth grace unto the lowly.”
Kawikaan 3:34b “Sa mga nanunuya Kanyang tinutuya, ngunit sa mapagkumbaba ay nagbibigay siya ng biyaya.” FILIPINO VERSION
As surely as God scorneth the scorners, so surely doth God give grace to the lowly. The words, “but he giveth grace unto the lowly.” The words “The Lord resisteth the proud; but giveth grace to the humble,” are quoted by Peter in I Peter 5:5 and also quoted by James in James 4:6, just as both of these two writers stand in the Septuagint translation, with the change of God for the Lord. Those that exalt themselves shall certainly be abased. But he giveth grace unto the lowly. Namely, favour, both with himself and with men, as this phrase is often used.
The antithesis or contrast between "scorneth" and "giveth grace" requires that grace here should include externally manifested favour (Proverbs 3:4) in the sight of God and man, as well as internal grace. "The scorners" through pride set themselves in array against God (Proverbs 1:22); therefore God sets Himself in array against them (James 4:6), and puts them at last to open scorn. They scorn the lowly pious, saying, See what good success results from their piety! God therefore, in turn, makes them an object of lasting scorn (Psalms 2:4); but He giveth grace inward and spiritual now, and grace outward and manifested at last to the lowly pious.
God will present Himself to those who seek Him; God will turn His back to those who despise Him.
7. Someone who is wise will inherit honor from Jehovah – v.35a Proverbs 3:35a “The wise shall inherit glory: but shame shall be the promotion of fools.”
Kawikaan 3:35a “Ang pantas ay magmamana ng kaluwalhatian, ngunit kahihiyan ang magiging ganti sa mga hangal.” FILIPINO VERSION
The wise here refers to the person who follows the dictates of wisdom, as mentioned above, and this wise person “shall inherit glory” because, being one of the heavenly family, a child of God, he has thereby heaven for his inheritance.
The wise shall inherit glory (literally, shall possess by inheritance, 1 Peter 1:3-5 “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.”).
The wise shall inherit glory it means the wise shall enjoy it, not only for a season, as wicked men often do, but as an inheritance, constantly and for ever.
8. Someone who is foolish will earn dishonor from Jehovah – v.35b
Proverbs 3:35b “The wise shall inherit glory: but shame shall be the promotion of fools.”
Kawikaan 3:35b “Ang pantas ay magmamana ng kaluwalhatian, ngunit kahihiyan ang magiging ganti sa mga hangal.” FILIPINO VERSION
God wants every believer to be a people person and the way we relate and react to people is a proof whether we are how really wise or foolish we are.
The fools here are like those mentioned in Proverbs 1:7, Proverbs 2:12, Proverbs 2:22, who shall have ignominy for their exaltation. That is, dull, stupid people, who despise God’s threatening (Proverbs 1:32), are distinguished from others by what is a disgrace to them (Philippians 3:19), and so these fools are noticeable only as examples to be shunned by others (Proverbs 14:29). Many such fools as Solomon speaks of are exalted to the gibbet and gallows. The way to prevent this and the like evils, is to attend to the voice of wisdom.
That “fools” glory in that which is indeed their shame, gains nothing but shame. The fools change their glory into shame (Hosea 4:7). Fools awaits shame (Proverbs 14:18).
The word promotion here is the Hebrew verb means to exalt or to remove (Isaiah 57:14). Shame exalts fools and makes them notorious, is possible but forced. The elevation of fools shall turn to their confusion. The more they have been elevated, the more their folly shall be known, and their fall become more fatal.
All their good things will be reversed. When glory shall be the promotion and peculiar and permanent inheritance of the godly wise, shame shall be the only promotion that ungodly fools shall have.
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