There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.

There is that scattereth, and increaseth yet more; And there is that withholdeth more than is meet, but it tendeth only to want.

Some distribute their own goods, and grow richer: others take away what is not their own, and are always in want.

There is that scattereth, and yet increaseth; and there is that withholdeth more than is right, but it tendeth only to want.

There is who is scattering, and yet is increased, And who is keeping back from uprightness, only to want.

There is that scatters, and yet increases; and there is that withholds more than is meet, but it tends to poverty.

A man may give freely, and still his wealth will be increased; and another may keep back more than is right, but only comes to be in need.

Some distribute their own goods, and they become wealthier. Others seize what is not their own, and they are always in need.

Withholdeth more than is meet - i. e., Is sparing and niggardly where he ought to give. The contrast is stated in the form of a paradox, to which the two following verses supply the answer. Some render, "There is that withholdeth from what is due," i. e., from a just debt, or from the generosity of a just man.

There is that scattereth, and yet increaseth - The bountiful man, who gives to the poor, never turning away his face from any one in distress, the Lord blesses his property and the bread is multiplied in his hand. To the same purpose the following verse.

There is that scattereth, (n) and yet increaseth; and [there is] that withholdeth more (o) than is right, but [it tendeth] to poverty.
(n) Meaning they who give liberally, whom God blesses.
(o) That is, the miser.

There is that scattereth, and yet increaseth,.... That scattereth "his own", as the Septuagint, Vulgate Latin, Syriac, and Arabic versions add: that disperses his money here and there, among many poor objects, plentifully and liberally; and his substance is so far from being lessened by such a conduct, that, by the blessing of God, it is increased more and more; or "become richer", as the Vulgate Latin; see Psalm 112:9. So he that disperses and dispenses the word of God, and spreads the truths of the Gospel, and freely and fully preaches them, increases himself in spiritual knowledge and understanding;
and there is that withholdeth more than is meet; or, "right" or "just" (a), by the, laws of God and men; from himself, from his family, from his friends and relations, and from the poor of the church and of the world; and from the cause and interest of Christ, and what is necessary to support that, according to his ability;
but it tendeth to poverty, or "want" (b): such a man is often brought to beggary; there is a moth and rottenness sent into his substance, which secretly consume it: so he that withholds any truth or doctrine, that keeps back anything that may be profitable to the saints; this tends to the impoverishing: of his soul, and the souls of them that attend on his ministry.
(a) "plus aequo", Vatablus, Mercerus, Gejerus; "plus quam aequum est", Cocceius; "prae quam rectum est, seu plus aequo", Michaelis. (b) "ad egestatem". Junius & Tremellius, Picator; "ad penuriam", Cocceius; "ad rasam egestatem", Schultens.

A man may grow poor by not paying just debts, not relieving the poor, not allowing needful expenses. Let men be ever so saving of what they have, if God appoints, it comes to nothing.

The scope of the whole is a comment on Proverbs 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

Three proverbs regarding giving which is not loss but gain.
24 There is one who giveth bounteously, and he increaseth still more;
And (there is) one who withholdeth what is due, only to his loss.
The first of the proverbs with ישׁ (there is), which are peculiar to the first collection (vid., p. 32). The meaning is, that the possessions of the liberal giver do not decrease but increase, and that, on the contrary, the possessions of the niggardly do not increase but decrease. מפזּר is not to be understood after Psalm 112:9. Instead of ונוסף עוד the three Erfurt codd. have ונוסף (with retrogression of the tone?), which Hitzig approves of; but the traditional phrase which refers (et qui augetur insuper) ונוסף not to the possession of him who scattereth, but to himself, is finer in the expression. In the characteristic of the other, מיּשׁר is commonly interpreted comparatively: plus aequo (Cocceius) or justo (Schelling). But מן after חשׂך is to be regarded as governed by it, and ישׁר denotes not competence, riches, as Arab. yusr (Bertheau, Zckler), also not uprightness = beneficence (Midrash, מן הצדקה), but duty, uprightness, as Job 33:23, where it denotes that which is advantageous to man, as here that which befits him: he who holds back, namely himself, from that which is due to himself, and thus should permit to himself, such an one profits nothing at all by this ἀφειδία (17b, Colossians 2:23), but it tends only to loss to him, only to the lessening of that which he possesses. We shall meet with this (למחסּור) אך למחסור Proverbs 14:23, and frequently again - it is a common Mashal formula (cf. καὶ τόσῳ μᾶλλον ὑστερεῖται, Sir. 11:11). The cause of the strange phenomenon that the liberal gains and the niggardly loses is not here expressed, but the following proverb gives the explanation of it:

Scattereth - That gives liberally. Increaseth - Through God's blessing upon his estate. Poverty - By God's providence secretly blasting his estate.