The contrast is the ever recurring one between honest poverty and dishonest wealth. "The new-plowed field of the poor is much food, but there are those, who, though rich, perish through their disregard of right."

That is destroyed for want of judgment - O, how much of the poverty of the poor arises from their own want of management! They have little or no economy, and no foresight. When they get any thing, they speedily spend it; and a feast and a famine make the chief varieties of their life.

Much food [is in] the fallow ground of the (l) poor: but there is [that is] destroyed for lack of judgment.
(l) God blesses the labour of the poor, and consumes their goods who are negligent, because they think they have enough.

Much food is in the tillage of the poor,.... The poor are generally employed in tilling land; from whose labours in ploughing and sowing much food arises to men, bread to the eater, and seed to the sower: or a poor farmer, that has but a small farm, a few acres of land, to till; yet through his diligence and industry, with the blessing of God upon it, he gets a comfortable livelihood for himself and family; much food, or a sufficiency of it for the present year, and seed to sow land again the following year;
but there is that is destroyed for want of judgment; or discretion in tilling his land, and managing the affairs of husbandry, which is God's gift, Isaiah 28:26; or, "through injustice" (w), as some render it; for want of doing that which is right and just; not paying his labourers their hire and wages, as he ought, and so it is blasted, and comes to ruin. This may be spiritually applied. By the "poor" may be understood the poor ministers of the Gospel; who, though poor, make many rich, 2-Corinthians 6:10; much spiritual food is to be had under their labours and ministrations, they being employed in cultivating the churches: or else the poor saints and poor churches themselves may be meant; who are tilled by them, among whom is plenty of spiritual provisions; as in the poor Protestant churches, who, though in the wilderness, are nourished for a time, and times, and half a time, when there is no food in the apostate church of Rome: and so by the "tillage" may be meant the church of Christ itself, which is "God's husbandry", 1-Corinthians 3:9; his agriculture, his tillage, his arable land; which he has separated and distinguished from the wide world, and employs his power and care about. For he is the husbandman, John 15:1; it is he that breaks up the fallow ground of men's hearts; that makes the ground good which he tills; who sows the seed of the word, and the seed of his grace there; who waters it with the dews of his grace, and causes his people to grow as the corn, and ripens them for glory: and when the harvest is come, the end of the world or of life, he sends his reapers, his angels, to gather them, the wheat, into his garner. And he employs the ministers of the word as under husbandmen, as labourers under him and with him; these are the ploughmen that hold the plough of the Gospel, and manage that; these are his sowers that go forth, bearing the precious seed of the word, and sow it under his direction; and these water the ground that is sown and planted; their doctrines distil as the rain and dew upon it; and these bring in their sheaves with joy at last. And now in this tillage is much spiritual food; in God's husbandry, the church, are the word and ordinances, in which are milk for babes, and meat for strong men, salutary, wholesome, nourishing, and strengthening food; here Christ, the best food, is set forth to faith to feed upon; true and real food, meat and drink indeed, spiritual, savoury, satisfying food; soul reviving, refreshing, and nourishing food; here is plenty of it, enough and to spare: and yet there are some that are destroyed for want of spiritual judgment and discerning; who take the poison of false teachers instead of the food to be had under a Gospel ministry; so the followers of the man of sin are given up to believe a lie and be damned; for want of judgment, they receive the grossest absurdities, and perish; as others also give in to damnable heresies, denying the deity, satisfaction, and righteousness of Christ, and other soul destroying notions; see Hosea 4:6.
(w) "ob non jus", Vatablus; i.e. "ob injustitiam", Michaelis; "sine justitia", Gejerum.

The poor, yet industrious, thrive, though in a homely manner, while those who have great riches are often brought to poverty for want of judgment.

The laboring poor prosper more than those who injudiciously or wickedly strive, by fraud and violence, to supersede the necessity of lawful labor.

Connected with Proverbs 13:22 there now follow two proverbs regarding sustenance, with one intervening regarding education.
23 The poor man's fresh land gives food in abundance,
And many are destroyed by iniquity.
The Targ. and Theodotion (μέγας) translate רב, but the Masora has רב־ with short Kametz, as Proverbs 20:6; Ecclesiastes 1:8 (cf. Kimchi under רבב). The rendering: multitudo cibi est ager pauperum, makes the produce the property of the field (= frugum fertilis). ניר .)s is the new field (novale or novalis, viz., ager), from ניר, to make arable, fruitful; properly to raise up, viz., by grubbing and freeing of stones (סקּל). But why, asks Hitzig, just the new field? As if no answer could be given to this question, he changes ניר into ניב, and finds in 23a the description of a rentier, "a great man who consumes the income of his capital." But how much more intelligible is the new field of the poor man than these capitals (ראשׁים) with their per cents (ניב)! A new field represents to us severe labour, and as belonging to a poor man, a moderate field, of which it is here said, that notwithstanding its freshly broken up fallow, it yet yields a rich produce, viz., by virtue of the divine blessing, for the proverb supposes the ora et labora. Regarding ראשׁים = רשׁים, vid., at Proverbs 10:4. Jerome's translation, patrum (properly, heads), follows a false Jewish tradition. In the antithesis, 23b, one is tempted to interpret ישׁ in the sense of Proverbs 8:21 [substance, wealth], as Schultens, opulentia ipsa raditur quum non est moderamen, and Euchel: that which is essentially good, badly managed, goes to ruin. But ישׁ and וישׁ at the beginning of a proverb, or of a line of a proverb, in every case means est qui. That a wealthy person is meant, the contrast shows. נספּה, which denotes anything taken away or gathered up, has the same meaning here as at 1-Samuel 27:1 : est qui (Fl. quod, but the parallel does not demand this) abripiatur, i.e., quasi turbine auferatur et perdatur; the word reminds us of סופה, whirlwind, but in itself it means only something smooth and altogether carried off. The בּ is here as at Genesis 19:15; elsewhere בּלא משׁפּט means with injustice (properly, not-right), Proverbs 16:8, Jeremiah 22:13; Ezekiel 22:29; here it is not the ב of the means, but of the mediate cause. While the (industrious and God-fearing) poor man is richly nourished from the piece of ground which he cultivates, many a one who has incomparably more than he comes by his unrighteousness down to a state of beggary, or even lower: he is not only in poverty, but along with this his honour, his freedom, and the very life of his person perish.

The poor - Poor persons by their diligent labours, and God's blessing often grow rich. Destroyed - Or, consumed, brought to poverty, for want of discretion.