Притчи 28:8

This verse continues a series of proverbs (commencing in Pro 28:7) beginning with a participle: He who increaseth his wealth by interest and usury, Gathereth it for one who is benevolent toward the lowly. Wealth increased by covetous plundering of a neighbour does not remain with him who has scraped it together in so relentless a manner, and without considering his own advantage; but it goes finally into the possession of one who is merciful towards the poor, and thus it is bestowed in a manner that is pleasing to God (cf. Pro 13:22; Job 22:16.). The Kerı̂, which drops the second ב, appears to wish to mitigate the sharpness of the distinction of the second idea supposed in its repetition. But Lev 25:35-37, where an Israelite is forbidden to take usury and interest from his brother, the two are distinguished; and Fleischer rightly remarks that there נשׁך means usury or interest taken in money, and תרבית usury or interest taken in kind; i.e., of that which one has received in loan, such as grain, or oil, etc., he gives back more than he has received. In other words: נשׁך is the name of the interest for the capital that is lent, and מרבּית, or, as it is here called תרבית, the more, the addition thereto, the increase (Luther: ubersatz). This meaning of gain by means of lending on interest remains in נשׁך; but תרבית, according to the later usus loq., signifies gain by means of commerce, thus business-profit, vid., Baba Meza, v. 1. Instead of יקבּצנּוּ, more recent texts have the Kal (Note: If, as Hitzig, after J. H. Michaelis, remarks, the word were Ben-Asher's יקבּצנּוּ, then it would be thus rightly punctuated by Clodius and the moderns. Kimchi, in the Wrterbuch under קבץ, adduces this word as Ben-Asher's. But the Masora knows nothing of it. It marks יקבּצנּוּ, Jer 31:10,…

Note, 1. That which is ill-got, though it may increase much, will not last long. A man may perhaps raise a great estate, in a little time, by usury and extortion, fraud, and oppression of the poor, but it will not continue; he gathers it for himself, but it shall prove to have been gathered for somebody else that he has no kindness for. His estate shall go to decay, and another man's shall be raised out of the ruins of it. 2. Sometimes God in his providence so orders it that that which one got unjustly another uses charitably; it is strangely turned into the hands of one that will pity the poor and do good with it, and so cut off the entail of the curse which he brought upon it who got it by deceit and violence. Thus the same Providence that punishes the cruel, and disables them to do any more hurt, rewards the merciful, and enables them to do so much the more good. To him that has the ten pounds give the pound which the wicked servant hid in the napkin; for to him that has, and uses it well, more shall be given, Luk 19:24. Thus the poor are repaid, the charitable are encouraged, and God is glorified.

28:8 The law prohibited charging needy Israelites interest on loans (Exod 22:25; Lev 25:36; Deut 23:19). The rich were instructed to lend generously to the poor (Prov 3:27-28; 11:24; 28:27; 29:7, 14).