Destroyed for Want of Judgment

Proverbs 13:23

“Much food is in the tillage of the poor: but there is that is destroyed for want of judgment” Proverbs 13:23 (ver. 25; 10:3; 12:11).

Solomon brings to mind what he and will say concerning the causes of poverty in his people. One of the points that makes in Proverbs is that those causes are, at the very most basic, complex:

It can be caused by injustice and oppression (cf. 22:16; 28:3, 15);

By sloth (6:9–11; 28:19);

By God’s punishment on wickedness (10:2–3; 13:25); or

By his mysterious providence (e.g., 22:2).

The picture here presented to us is of a poor man cultivating a small piece of “fresh land,” which calls for severe labor, as an emigrant who has to make a clearance in the bush.

“Much food is in the tillage of the poor: but there is that is destroyed for want of judgment” Proverbs 13:23 (ver. 25; 10:3; 12:11).

We notice that Solomon here says that there is “much” food in the result of the labor upon the fresh land in Solomon’s view. The word “tillage” speaks of new ground, as yet unplowed or undeveloped. The new farmer comes and goes through the difficult and backbreaking work of putting the first crop

It is not surprising that “much” refers to a numeric abundance. The idea is that of a great deal of return for his work. We might even conclude that it seems that it is over and above what the “normal” return might be given the same type of conditions.

Thus his labor (with God’s blessing) repays him beyond his hopes, and he is able to secure a sufficiency. Contrasted with this is the picture of one who, it may be, has succeeded to an ill-gotten inheritance, or in some other way unrighteously become possessed of money, or who deals with it on unjust principles. Such a one, so far from prospering and being content like his poorer neighbor, comes to want, or even to ruin, and the hand of God is seen in it.

“Much food is in the tillage of the poor: but there is that is destroyed for want of judgment” Proverbs 13:23 (ver. 25; 10:3; 12:11).

That is the point here. Solomon is underscoring the truth that, for His children, God cares for and provides for their needs on a continuing basis. This includes situations of hard work, situations where what could be expected is not realized. In this case, the normally expected result would be a large return from the land, despite that it was “fallow” ground. In this case, for whatever reason, Solomon draws us a contrast between the first aspect, what should be the result; and what is NOT received because of the injustice that prevents it. The phrase “want of justice, as we have said, speaks of justice that is due, but, for whatever reason, is not accomplished or realized.

Not that there is here actually a kind of contrast here between the poor, but industrious, man who will be rewarded with provision from his efforts, and the rich man whose efforts are brought to ruin by his deeds of injustice (cf. James 5:1–6). In ancient times, when there was an instance of injustice it was, far and away, the result of the rich and/or powerful interceding to cause the matter to resolve in their favor. We can nod our heads and agree that the situation is, to a significant degree the same in our own time.

This is backed up bay the term used for “judgment”, which refers, a great deal of the time, to forensic decisions, the ruling made by a judge. The idea, then, would be speaking of a situation where there is the lack of such justice.

We cannot say this is not necessarily speaking of a place where the ones judging are corrupt, but rather of a situation where these occasions where such needful justice is somehow avoided or denied. The point is that there can be the place where the rightful return to the poor man, the one actually doing the work, is somehow denied him. It is denied him because the normal paths of seeking judgment are somehow frustrated.

Illustrations.

Jacob is an example of a man who, from a small beginning, by God’s blessing upon his industry, “increased exceedingly” (Gen. 30:43; 32:10).

But the treasures inherited and amassed by Rehoboam profited him nothing; yea, were dispersed when he forsook the Lord. Gehazi’s stolen talents (nearly £700),—what comfort or content did they bring him?

Upon Jehoiakim a “woe” was pronounced, and an ignominious fate overtook him because he had “built his house by unrighteousness, and his chambers by wrong” (Jer. 22:13, 18, 19).

James tells us that the cries of defrauded laborers “enter into the ears of the Lord of Sabaoth,” who will surely avenge their cause.

From a spiritual point of view, the parable of the talents illustrates this proverb, as it teaches that faithful improvement of privileges will gain more, while dishonest sloth will lose all.

Application.

I came up a number of applicational ideas that apply to the truths put forth here:

“Nothing without labor,” - of this golden truth how often are we reminded by the wise man! But labor, combined with prayer, is that which ensures God’s blessing. Dishonest labor, upon which no prayer can be offered, will never, in the long run, be successful. How often is a poor man seen to thrive, and a rich man to fail! The secret would be discovered in most cases were the inner lives of the men laid bare. How many an estate has been acquired by plodding industry, while the loss of not a few estates might be traced to want of principle! There is such a thing, doubtless, as sowing in righteousness and reaping in mercy (Hos. 10:12). He who out of his poverty gives to God, will be repaid with good interest (Prov. 19:17). He who withholds more than is due. will find such economizing tend to penury. Knowing all this, can I question whose lot is most to be envied, or which course best to be pursued? One writer stated it very well:

Be it mine to seek prosperity by both praying and working heartily; to abjure ill-gotten wealth; above all, to improve every opportunity for laying up treasure in heaven!