Proverbs 6:30
Men do not despise the thief if he steals to satisfy his hunger.
Men do not despise
The phrase "Men do not despise" suggests a societal understanding and empathy towards certain actions under specific circumstances. In the Hebrew context, the word for "despise" is "בּוּז" (buz), which means to hold in contempt or scorn. This indicates that while theft is generally condemned, there is a nuanced view when it comes to the motivations behind the act. Historically, this reflects a culture that recognizes human frailty and the desperate measures one might take in dire situations. It speaks to the broader biblical theme of mercy and understanding, as seen in other scriptures where God calls for compassion and justice.

the thief
The term "the thief" refers to one who takes what is not theirs. In Hebrew, the word is "גַּנָּב" (ganav), which is used throughout the Old Testament to describe someone who steals. The Bible consistently condemns theft, as seen in the Ten Commandments (Exodus 20:15). However, this verse acknowledges the complexity of human behavior and the reasons behind such actions. The thief here is not a hardened criminal but someone driven by necessity, which invites readers to consider the circumstances and motivations behind actions rather than judging solely by the act itself.

if he steals
The phrase "if he steals" introduces a conditional scenario, highlighting the act of theft as a response to a specific need. The Hebrew verb "גָּנַב" (ganav) is used here, emphasizing the act of taking something unlawfully. This conditional clause suggests that while the act of stealing is wrong, the motivation behind it can alter the perception of the act. It calls for discernment and understanding, encouraging believers to look beyond the surface and consider the heart and circumstances of individuals.

to satisfy his hunger
"To satisfy his hunger" provides the motivation behind the theft, which is a basic human need. The Hebrew word for "satisfy" is "מָלֵא" (male), meaning to fill or fulfill, and "hunger" is "נֶפֶשׁ" (nephesh), often translated as soul or life, but here it refers to physical hunger. This phrase underscores the desperation that can drive a person to commit acts they would not normally consider. It reflects a biblical understanding of human needs and the importance of compassion. Throughout scripture, God shows concern for the poor and hungry, urging His people to care for those in need (Isaiah 58:7, Matthew 25:35). This verse challenges believers to respond with empathy and support rather than judgment.

Persons / Places / Events
1. The Thief
Represents individuals who resort to stealing due to dire circumstances, such as hunger. This figure is used to illustrate a broader moral lesson.

2. The Hungry
Symbolizes those in desperate need, highlighting the human condition and the lengths to which one might go to meet basic needs.

3. The Community
Implied as the societal body that observes and judges the actions of individuals, including those who steal out of necessity.
Teaching Points
Understanding Human Desperation
Recognize that while theft is wrong, understanding the desperation that leads to such actions can foster compassion and a desire to help those in need.

Moral Law and Compassion
While upholding the moral law against theft, Christians are called to balance justice with mercy, reflecting God's character.

Community Responsibility
The community has a role in addressing the needs of the poor and hungry, reducing the desperation that leads to theft.

Trust in God's Provision
Encourage believers to trust in God's provision and seek His kingdom first, as a means to avoid the desperation that leads to sin.

Restoration and Redemption
Emphasize the importance of repentance and the possibility of redemption for those who have stolen, encouraging a path of honest work and generosity.
Bible Study Questions
1. How does understanding the context of a thief stealing out of hunger change our perspective on justice and mercy?

2. In what ways can the church actively support those in need to prevent situations of desperation that lead to theft?

3. How can we apply the principle of trusting in God's provision in our daily lives, especially in times of financial difficulty?

4. What steps can individuals who have stolen take to seek forgiveness and make restitution, according to biblical principles?

5. How do the teachings of Jesus in the New Testament expand upon the Old Testament laws regarding theft and provision for the needy?
Connections to Other Scriptures
Exodus 20:15
The commandment "You shall not steal" provides a foundational moral law that underscores the wrongness of theft, regardless of circumstances.

Matthew 6:25-34
Jesus teaches about trusting God for provision, which contrasts with the desperation that might lead one to steal.

Ephesians 4:28
Paul advises those who have stolen to steal no longer but to work and share with those in need, emphasizing transformation and community responsibility.
Accused of TheftProverbs 6:30
Theft Through NecessityGeorge Hislop.Proverbs 6:30
Sin and SafetyW. Clarkson Proverbs 6:20-35
Warning Against AdulteryE. Johnson Proverbs 6:25-35
People
Solomon
Places
Jerusalem
Topics
Appetite, Despise, Fill, Hunger, Hungry, Low, Opinion, Satisfy, Soul, Starving, Steal, Stealeth, Steals, Takes, Thief
Dictionary of Bible Themes
Proverbs 6:30

     5447   poverty, causes
     5792   appetite
     5939   satisfaction

Proverbs 6:30-31

     5341   hunger
     5555   stealing
     6029   sin, forgiveness

Proverbs 6:30-35

     5264   compensation

Library
The Talking Book
A Sermon (No. 1017) Delivered on Lord's Day Morning, October 22nd, 1871 at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "When thou awakest, it shall talk with thee."--Proverbs 6:22. It is a very happy circumstance when the commandment of our father and the law of our mother are also the commandment of God and the law of the Lord. Happy are they who have a double force to draw them to the right--the bonds of nature, and the cords of grace. They sin with a vengeance who sin both against
C.H. Spurgeon—Sermons on Proverbs

An Appeal to Children of Godly Parents
A sermon (No. 2406) intended for reading on Lord's Day, March 31st, 1895, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington, on Lord's Day evening, March 27th, 1887. "My son, keep thy father's commandment, and forsake not the law of thy mother: Bind them continually upon thine heart, and tie them about thy neck. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee. For the commandment is a lamp; and the law
C.H. Spurgeon—Sermons on Proverbs

The Talking Book
In order that we may be persuaded so to do, Solomon gives us three telling reasons. He says that God's law, by which I understand the whole run of Scripture, and, especially the gospel of Jesus Christ, will be a guide to us:--"When thou goest, it shall lead thee." It will be a guardian to us: "When thou sleepest"--when thou art defenceless and off thy guard--"it shall keep thee." And it shall also be a dear companion to us: "When thou awakest, it shall talk with thee." Any one of these three arguments
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

How Sowers of Strifes and Peacemakers are to be Admonished.
(Admonition 24.) Differently to be admonished are sowers of strifes and peacemakers. For sowers of strifes are to be admonished to perceive whose followers they are. For of the apostate angel it is written, when tares had been sown among the good crop, An enemy hath done this (Matth. xiii. 28). Of a member of him also it is said through Solomon, An apostate person, an unprofitable man, walketh with a perverse mouth, he winketh with his eyes, he beateth with his foot, he speaketh with his finger,
Leo the Great—Writings of Leo the Great

A Jealous God
I. Reverently, let us remember that THE LORD IS EXCEEDINGLY JEALOUS OF HIS DEITY. Our text is coupled with the command--"Thou shalt worship no other God." When the law was thundered from Sinai, the second commandment received force from the divine jealousy--"Thou shalt not make unto thee any graven image, or any likeness of anything that is in the heaven above, or that is in the earth beneath, or that is in the water under the earth; Thou shalt not bow down thyself to them, nor serve them: for I
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

How Subjects and Prelates are to be Admonished.
(Admonition 5.) Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately. For this, which may be understood also figuratively, is said to the former, Children, obey your parents in the Lord: but to
Leo the Great—Writings of Leo the Great

The Preface to the Commandments
And God spake all these words, saying, I am the LORD thy God,' &c. Exod 20: 1, 2. What is the preface to the Ten Commandments? The preface to the Ten Commandments is, I am the Lord thy God.' The preface to the preface is, God spake all these words, saying,' &c. This is like the sounding of a trumpet before a solemn proclamation. Other parts of the Bible are said to be uttered by the mouth of the holy prophets (Luke 1: 70), but here God spake in his own person. How are we to understand that, God spake,
Thomas Watson—The Ten Commandments

"Boast not Thyself of to Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to morrow, for thou knowest not what a day may bring forth." As man is naturally given to boasting and gloriation in something (for the heart cannot want some object to rest upon and take complacency in, it is framed with such a capacity of employing other things), so there is a strong inclination in man towards the time to come, he hath an immortal appetite, and an appetite of immortality; and therefore his desires usually stretch farther than the present
Hugh Binning—The Works of the Rev. Hugh Binning

The Heavenly Footman; Or, a Description of the Man that Gets to Heaven:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME DIRECTIONS HOW TO RUN SO AS TO OBTAIN. 'And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.'--Genesis 19:17. London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698. ADVERTISEMENT BY THE EDITOR. About forty years ago a gentleman, in whose company I had commenced my
John Bunyan—The Works of John Bunyan Volumes 1-3

In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were
Alfred Edersheim—Sketches of Jewish Social Life

"And Watch unto Prayer. "
1 Pet. iv. 7.--"And watch unto prayer." "Watch." A Christian should watch. A Christian is a watchman by office. This duty of watchfulness is frequently commanded and commended in scripture, Matt. xxiv. 42, Mark xiii. 33, 1 Cor. xvi. 13, Eph. vi. 18, 1 Pet. v. 8, Col. iv. 2; Luke xii. 37. David did wait as they that did watch for the morning light. The ministers of the gospel are styled watchmen in scripture and every Christian should be to himself as a minister is to his flock, he should watch over
Hugh Binning—The Works of the Rev. Hugh Binning

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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