Proverbs 11:24

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

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(24) There is that scattereth—i.e., with bounteous hand (comp. Psalm 112:9), “and yet increaseth” in wealth and blessings (comp. Proverbs 19:17, and the old epitaph, “What we spent, we had; what we saved, we lost; what we gave, we have.”)

Benson Commentary

Proverbs 11:24-25. There is that scattereth — That giveth liberally of his goods to the poor; for so the word פזר, here used, signifies, Psalm 112:9; and yet increaseth — Through God’s secret blessing on his estate; and there is that withholdeth more than is meet — Hebrew, מישׁר, than what is right, or just, that is, what, by the law of God, and the rules of general justice, he is obliged to give: of which, see on Proverbs 3:27. But it tendeth to poverty — By God’s providence secretly blasting his property, either in his own or his children’s hands: as it frequently happens to covetous persons. The liberal soul — Hebrew, the soul of blessing, the man who is a blessing to others; who prays for the sick and needy, and provides for them; that scatters blessings with gracious lips and generous hands, the word blessing being often used for a gift; shall be made fat — Shall be enriched both with temporal and spiritual blessings. And he that watereth, &c. — Possibly this is a metaphor taken from a fountain, which, when it pours forth its waters, is instantly filled again; whereas, if it be stopped, it grows empty, the water seeking another course. Some render the last clause, הוא יורא, he shall be a rain, that is, he shall receive such liberal supplies from God, that he shall be able to pour forth showers of good things upon others.

Matthew Henry's Concise Commentary

11:1 However men may make light of giving short weight or measure, and however common such crimes may be, they are an abomination to the Lord. 2. Considering how safe, and quiet, and easy the humble are, we see that with the lowly is wisdom. 3. An honest man's principles are fixed, therefore his way is plain. 4. Riches will stand men in no stead in the day of death. 5,6. The ways of wickedness are dangerous. And sin will be its own punishment. 7. When a godly man dies, all his fears vanish; but when a wicked man dies, his hopes vanish. 8. The righteous are often wonderfully kept from going into dangerous situations, and the ungodly go in their stead. 9. Hypocrites delude men into error and sin by artful objections against the truths of God's word. 10,11. Nations prosper when wicked men are cast down. 12. A man of understanding does not judge of others by their success. 13. A faithful man will not disclose what he is trusted with, unless the honour of God and the real good of society require it. 14. We shall often find it to our advantage to advise with others. 15. The welfare of our families, our own peace, and our ability to pay just debts, must not be brought into danger. But here especially let us consider the grace of our Lord Jesus Christ in becoming Surety even for enemies. 16. A pious and discreet woman will keep esteem and respect, as strong men keep possession of wealth. 17. A cruel, froward, ill-natured man, is vexatious to those that are, and should be to him as his own flesh, and punishes himself. 18. He that makes it his business to do good, shall have a reward, as sure to him as eternal truth can make it. 19. True holiness is true happiness. The more violent a man is in sinful pursuits, the more he hastens his own destruction. 20. Nothing is more hateful to God, than hypocrisy and double dealing, which are here signified. God delights in such as aim and act with uprightness. 21. Joining together in sin shall not protect the sinners. 22. Beauty is abused by those who have not discretion or modesty with it. This is true of all bodily endowments. 23. The wicked desire mischief to others, but it shall return upon themselves. 24. 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. 25. Both in temporal and spiritual things, God commonly deals with his people according to the measure by which they deal with their brethren. 26. We must not hoard up the gifts of God's bounty, merely for our own advantage. 27. Seeking mischief is here set against seeking good; for those that are not doing good are doing hurt, even to themselves.

Barnes' Notes on the Bible

Withholdeth more than is meet - i. e., Is sparing and stubborn 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.

Jamieson-Fausset-Brown Bible Commentary

24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

Matthew Poole's Commentary

That scattereth; that giveth liberally of his goods to the poor; for so this Hebrew word is used, Psalm 112:9, He hath dispersed, which is explained in the following words, he hath given to the poor.

Increaseth, through God’s secret blessing upon his estate.

More than is meet, Heb. from what is right or just, i.e. what by the law of God, and the rules of general justice, he is obliged to give; of which see Proverbs 3:27.

It tendeth to poverty; by God’s providence secretly blasting his estate, either in his own or his children’s hands, as it very frequently befalls covetous wretches.

Gill's Exposition of the Entire Bible

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.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

24. scattereth] Comp. Psalm 112:9 (where the same Heb. word is rendered dispersed); 2 Corinthians 9:6.

yet increaseth] Rather, increaseth yet more, R.V. εἰσὶν οἱ τὰ ἴδια σπείροντες πλείονα ποιοῦσιν, LXX.; Alii dividunt propria et ditiores fiunt, Vulg.

more than] This, with A.V. and R.V. text, is the best rendering here, of the Heb. particle. It may, however, mean from, and be taken with the verb (keep from = withhold), and then we have the rendering of R.V. marg. withholdeth what is justly due.

The two clauses of this verse are expanded into separate proverbs in the two verses which follow.

Pulpit Commentary

Verse 24. - There is that scattereth; that giveth liberally, as Psalm 112:99, "He hath dispersed, he hath given to the needy." And yet increaseth; becomes only the richer in wealth and more blessed by God (comp. Proverbs 19:17). Nutt quotes the old epitaph, "What we spent, we had; what we saved, we lost; what we gave, we have." Experience proves that no one ultimately loses who gives the tithe of his income to God (see on Proverbs 28:27). There is that withholdeth more than is meet; i.e. is stubborn where he ought to be liberal. But the expression is best taken as in the margin of the Revised Version, "that withholdeth what is justly due," either as a debt or as a proper act of generosity becoming one who desires to please God and to do his duty. But it tendeth to poverty. That which is thus withheld is no real benefit to him. it only inure, sos his want. Septuagint and Vulgate, "There are who, sewing what is their own, make the more; and there are who, gathering what is another's, suffer loss." Dionysius Cato, 'Distich. de Mor.,' 54:4, 1 -

"Despice divitias, si vis animo esse beatus,
Quas qui suscipiunt mendicant semper avari." Proverbs 11:24

Keil and Delitzsch Biblical Commentary on the Old Testament

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 stubborn 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 equals 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 stubborn loses is not here expressed, but the following proverb gives the explanation of it: