Exegetical and Hermeneutical Commentary of Psalms 15:5
[He that] putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved.
5. He that hath not put out his money for usury,
Nor taken bribes against the Innocent.
Two of the most common and flagrant offences against justice. Cp. Isa 33:15; Eze 22:12. Taking interest was forbidden by the Law in dealing with a fellow-countryman as an unbrotherly act (Lev 25:36-37; cp. Exo 22:25; Eze 18:17), but allowed in dealing with foreigners (Deu 23:19-20). Cp. Psa 37:26, Psa 112:5. For a survey of opinion on the subject in the Christian Church see Dict, of Christian Antiquities, Art. Usury, or Cunningham’s Christian Opinion on Usury. The positive rule of the O.T. has become obsolete under the circumstances of modern society, but the principle which underlies it is still of obligation.
Bribery has always been the curse of Oriental countries. For the laws against it see Deu 27:25; Exo 23:7-8; Deu 16:19; and comp. numerous passages in the prophets.
shall never be moved ] The Psalmist’s conclusion goes a step further than his opening question. Such a man as he has described will not only be admitted to fellowship with Jehovah, but under His protection will enjoy unshaken prosperity. Cp. Psa 16:8.
Fuente: The Cambridge Bible for Schools and Colleges
He that putteth not out his money to usury – The word usury formerly denoted legal interest, or a premium for the use of money. In this sense the word is no longer used in our language, but it always now denotes unlawful interest; a premium or compensation paid, or stipulated to be paid, for the use of money borrowed or retained, beyond the rate of interest established by law. Webster. The Hebrew word used here – neshek – means interest, that is, a premium or compensation for the use of money in any manner, or to any extent. The reference is to the law of the Hebrews, which forbade such a loaning of money to the poor, and especially to poor Israelites, Exo 22:25; Lev 25:35-37. Although this was forbidden in respect to the Israelites, yet the lending of money on interest, or usury in a lawful sense, was allowed toward strangers, or toward the people of other nations.
See Deu 23:19-20. The ground of the distinction was, that the Hebrews were regarded as a nation of brethren; that, as such, they should be willing to accommodate and aid each other; that they should not do anything that could be regarded as unbrotherly. In respect to other people it was allowed, not because it was proper to take advantage of their wants, and to oppress them, but because this special reason did not exist in regard to them. That might be improper in a family, among brothers and sisters, which would be entirely proper toward those who did not sustain this special relation; and we may conceive of cases – such cases in fact often occur – when it would be unkind in the highest degree to exact interest of a brother, or an intimate friend, while it is perfectly proper to receive the ordinary allowance for the use of money in our business transactions (that is, the ordinary rate of interest) of those who do not sustain to us this special relation.
The fact that it was allowed to the Hebrews to take interest of the people of other nations, shows that there was nothing morally wrong in the thing itself; and, in fact, there can be no reason why a man, to whom it is an accommodation, should not pay for the use of money as well as for the use of any other property. The thing forbidden here, therefore, is not the taking of interest in any case, but the taking of interest in such a way as would be oppressive and hard – as of a Hebrew demanding it from his poor and needy brother; and, by consequence, it would forbid the exacting of unusual and unlawful rates of interest, or taking advantage of the necessities of others – by evading the provisions of law, and making their circumstances an occasion of extortion. In one word, the thing forbidden is a harsh, grasping, griping disposition; a disposition to take advantage of the embarrassments of others to increase our own gains. Kindness, and an accommodating spirit in business transactions, are as much demanded now by the principles of religion as they were when this psalm was written, or as they were under the law which forbade the taking of interest from a poor and needy brother.
Nor taketh reward against the innocent – Who does not take a bribe; that is, does not accept a pecuniary consideration, or any other consideration, to induce him to decide a cause against justice. He is not, in any way, to allow any such considerations to influence him, or to sway his judgment. The taking of bribes is often expressly forbidden in the Scriptures. See Exo 23:8; Deu 16:19; Deu 27:25; Pro 17:23.
He that doeth these things shall never be moved – That is, in answer to the question in Psa 15:1, he shall be permitted to abide in the tabernacle of God, and to dwell in his holy hill. He shall have a solid foundation of hope; he is a friend of God, and shall enjoy his favor forever. In other words, these things constitute true religion; and he who has such a character will obtain eternal life. His foundation is sure; he will be safe in all the storms of life, and safe when the cold waves of death beat around him. Compare Mat 7:24-25.
Fuente: Albert Barnes’ Notes on the Bible
Psa 15:5
He that putteth not out his money to usury.
Unclean money eschewed
He that putteth not out his money to usury, nor taketh reward against the innocent. The companion of the Lord rejects the fruits of oppression. He will have no money that bears the marks of blood. Nothing unclean will he take into the building of his estate. In earning his bread he will never use a sting; in labouring he will never bite. He will never allow himself to gain an advantage by illegitimate means. He will accept no bribe, nor give any. Better is a little with righteousness than great revenues without light. (J. H. Jowett, M. A.)
The examination of usury
I. Define what usury is. It is that gain which is gotten by lending, covenanting before with the borrower to receive more than was borrowed. Someone, defining usury, calls it the contrary to charity; for love seeketh not her own, but usury seeks anothers that is not her own. Then it is far from love; but God is love; so usury is far from God. Usury has her name of biting (nesher), and she may well signify it; therefore St. Paul saith (Gal 5:15), If you bite one another, take heed, etc.
II. Its unlawfulness.
1. It is against the law of charity.
2. Against the law of nations. For all nations have laws against usury, and some restraints against it.
3. Against the law of nature, that is, against the natural compassion which should be among men.
4. Against the law of God (Exo 22:25; Lev 25:37; Deu 23:19). It is a miserable occupation to live by sin, and a great comfort when a man can feel, of his gold and silver, that it is all well gotten, and that he leaves of his own to his children. The usurer loveth the borrower as the ivy loveth the oak, to grow up by it; the usurer would grow rich by the borrower. The ivy claspeth the oak like a lover, but it claspeth out all the juice and sap, that the oak cannot thrive after it. So the usurer claspeth the borrower with such bonds that he ever after grows poor as others grow rich. Christ bids us lend freely. God bade Adam live by the sweat of his brow (face), his own, not that of another, which usurers live by. David says, A good man is merciful and lendeth, and then he adds, he shall never be moved. In Exo 23:1-33, it is said, Lend unto him which wanteth without usury, that the Lord may bless thee.
III. The different kinds of usury. There be more sorts of it than there are tricks at cards.
1. Some will not take usury, but will have the use of your land or your cattle, and so get even more than by usury.
2. Others will take plates, bedding, and other household stuff, to use or wear, (Amo 2:1-16) They lie down upon the clothes which are laid to pledge.
3. Others will take a pawn, which is better than the money they lend, and if the money be not returned by a certain day, they keep the pawn.
4. Others will buy goods at a small price, and then covenant that the borrowers buy them back at the same price on such a day, or else the goods will be theirs (1Th 4:6).
IV. The arguments by which usury is defended. There be three opinions. Some say, like God, Thou shalt die. They think that usury is utterly unlawful, because God hath forbidden it. Some say, like the woman, Peradventure thou shalt die; they doubt whether usury be utterly unlawful or no, because it is so much tolerated. Some say like the serpent, Thou shalt not die; they think usury lawful, because it is gainful, as Saul thought that the idolaters beasts should not be killed, because they were fat (1Sa 15:9). The arguments for usury which are pleaded are–
1. God doth allow some kind of usury (see Deu 23:1-25). Of a stranger thou mayest take usury. But a stranger signifies an enemy such as they were commanded destroy; only to such might they be usurers. But men take usury of their brother.
2. They say they lend for compassion. But how so when you partake not of your brothers losses but his gains?
3. They say If he gain, and I gain too, is not this well? Should he not be thankful? Yes, if he hath received a good turn from you. But you bind him to requite it.
4. It is necessary for orphans, widows, and such like, which have no other way of getting their living. But how did the Jews do without it? If it was good for them not to have, is it good for us that we should have usurers?
5. They say, If I may not gain by the money which I lend, I will keep it to myself. But you must not do that (Mat 5:42; Eze 18:1-32).
6. It is only the biting usury which is forbidden. But all usury is that.
7. They, allege the law of the land, which allows it. But if Gods law forbid thee, can mans law excuse thee? It did not serve Adam to say, The woman gave me. And furthermore, the law only restrains. No man is to take more than ten in the hundred; if he do he shall be punished. The law doth not sanction any usury, but only holds back the usurer.
V. The usurers punishment.
1. Not only Gods law, but the canon law doth condemn the usurer. It doth excommunicate him, as having no communion with saints.
2. It doth detain him from the sacraments, as having no communion with Christ.
3. Will not suffer him to be buried, as if he were only worthy to lie in hell.
4. It treats his will as he will. But hear the judgment of Gods law. The usurer doth receive two incomes, one of the borrower, and another of the revenger. The first is gem, the other punishment. All the Scripture prophesieth evil unto him. Solomon saith (Pro 28:8), He which increaseth his riches by usury, gathereth for them which will be merciful to the poor. God saith that He will smite the usurer with His fist (Eze 22:13). As his hands were shut against the poor, so shall Gods hands be against him. And here David saith, they shall not dwell in Gods temple, nor rest in His holy mountain. But this punishment is all punishments. Yes, usury signifieth biting, for when it has bitten others it shall bite the usurer too, and never cease. If, therefore, Christ be come to your hearts, as He came to Zacchaeus house, restore now, as he did, and escape this judgment.
VI. The giving of usury. Is this lawful? Jeremiah says he never gave nor took (Jer 15:10). But he meant he was no meddler with the world, whereby they should envy him as usurers were most of all envied. But many will borrow who will never lend; and it is said, if there were no borrowers there would be no lenders, if no bribe givers there would be no bribe takers. And there is as much difference between the two men as between covetousness and necessity, for he which borroweth upon, usury borroweth for necessity. But for this God has allowed many things–Adams sons to marry with Adams daughters; and David to eat the shewbread (Luk 6:4). And so when immediate help is needed to prevent a great mischief, many think that it is lawful to resort to the usurer. But if some may borrow upon usury it does not follow that all may. Yet many borrow who have no need. They borrow because they reckon that they can get more by the money than the money they pay for it. Hence it is that goods are so dear. And there are some who borrow because they want to make their creditors think they are bare of money. These are like foxes, and I doubt not there be more sorts than I know.
VII. What should they do who have got their money by usury? Restore it again. If you cannot say as Samuel said, Whose goods have I taken? then you must say as Zacchaeus said, Whose goods have I kept? The best thing is to do no man wrong, the next best is to make amends. For as humility is the repentance of pride, and abstinence of surfeit, and alms of covetousness, and forgiveness of malice, so restitution is the repentance of usury. As a camel when he comes home casteth off his burden at the door, that he may enter into his stable; so they which are laden with other mens goods, when they go to heaven, must leave their burden where they had it, lest they be too gross to enter in at the narrow gate; therefore that you may not die in your sins, make restitution (2Sa 2:26), so do you remember whether this course will be sweet or bitter in the end. Now, seeing that you may not be usurers to men, be usurers to God (Mat 19:29). (H. Smith.)
The sins of usury and bribe
By usury understand–that gain which, by composition, compact, and agreement going before, is taken for the duty of lending above the principal. It is nothing prejudicial to the dangerous adventures of lawful merchants; neither condemneth it tolerable gains in the retailer. But when, for very lending, without labour, without danger undertaken by transporting goods, or otherwise, there riseth commodity and gain, the principal returning, there is usury. Usury is against Gods law. The Roman Commonwealth decayed after usury was therein entertained. Usury is condemned by the general consent of the Church and the Fathers. The wise men among the heathen condemned it. The usurer is an idolater, for he is covetous. The last forbidden evil is corruption and bribery. The taking of rewards whereby justice is perverted, and the innocent oppressed. (R. Turnbull.)
The lawfulness of usury considered
The Rev. W.J. Dawson, replying to the question Is usury right? says: John Ruskin replies, No. His contention is that if a man has 15,000 it is his duty to spend his principal pound by pound, but to put it to usury, that is to interest, is a sin against society. I confess I have never been able to accept this doctrine. When we talk of 15,000 it is one thing; but apply it to 1000, which we will say is the entire fortune of a widow. If she spends it pound by pound she will soon came to beggary. If it be wisely invested, someone else has the use of it in the promotion of business, and she has a small annual income, which is the barrier between her and want. I do not understand Christ as denouncing usury. What the whole spirit of the Bible denounces is excessive usury. (The Young Man.)
He that doeth these things shall never be moved.—
On tranquillity of mind
Inquire whether any line of conduct can be pointed out which, independent of external situation in the world, shall tend to make us easy in mind; shall either bestow or aid that tranquillity which all men desire. Direction:
1. That we imitate the character of the man who is described in this Psalm; that we study to preserve a clear conscience, and to lead a virtuous and honourable, at least an inoffensive and innocent, life. So great is the power of conscience over every human being that the remembrance of crimes never fails to overthrow tranquillity of mind. Let him therefore, who wishes to enjoy tranquillity, study, above all things, to act an irreproachable part. 2, Join humble trust in the favour of God. As, after the best endeavours we can use, no mans behaviour will be entirely faultless, it is essential to peace of mind that we have some ground of hope in the Divine mercy, that through the merits of Jesus Christ our defects shall be forgiven, and grace be shown us by heaven. But a man may be both pious and virtuous and yet, through some defects in the management of his mind and temper, may not possess that happy serenity and self-enjoyment which ought to be the portion of virtue and piety. There is therefore some discipline to be studied; there are some subsidiary parts of character to be attended to, in order to give piety and virtue their full effect for conferring tranquillity.
3. Attend to the culture and improvement of your minds. A fund of useful knowledge and a stock of ideas afford much advantage for the enjoyment of tranquillity. In a mind absolutely vacant, tranquillity is seldom found. The vacancy will too often be filled up by bad desires and passions.
4. Be always careful to provide proper employment of our time. Regular industry and labour, with intervals of ease, is perhaps the state most conducive of any to tranquillity. But if relaxation degenerate into total idleness it becomes in a high degree adverse to tranquillity.
5. Learn to govern our passions. These are the frequent disturbers of our peace. Such of them as belong to the malignant and unsocial class evidently tend to promote vexation and disquiet. If those which are accounted of an innocent nature obtain the entire mastery of our minds, they are sufficient to overthrow the tranquillity of life. This self-command is particularly necessary in all that relates to habitual temper: those slight emotions which ruffle or sour the temper are sufficient, by their frequent recurrence, to poison all self-enjoyment. He who would possess a tranquil state must cultivate calmness and gentleness of disposition.
6. Never expect too much from the world. High hopes and florid views are great enemies to tranquillity. When rashly indulged they are constantly producing disappointments. One of the first lessons, both of religion and wisdom, is to moderate our expectations and hopes. It is a middle region which is the native station of tranquillity. Do not form too high expectations from the character of those who are in social or domestic relations with you.
7. Mix retreat with the active business of the world, and cultivate habits of serious thought and recollection. Reflection and meditation allay the workings of many unquiet passions, and place us at a distance from the tumults of the world. The three great enemies to tranquillity are vice, superstition, and idleness. (Hugh Blair, D. D.)
A man unmoved
He that doeth these things shall never be moved. How glorious is the assurance! The companion of the Lord shall never slip. When he is walking over the enchanted ground he shall be preserved wakeful and vigilant. He shall know where the slippery places are, and where the traps are hid, and he shall cross the devil-haunted ground in security. He shall not be carried away by the storm. He shall be unmoved in the blast of adversity. When death comes he shall still stand! The Lord is his keeper, the Lord is at his right hand, disaster shall only strengthen him. All things shall work together for his good. Such is the companion of God. Into that fellowship we are all called. What God wishes us to be He is prepared to make us. His ideals are His promises. His commandments are invitations. His high callings are gracious evangels. Our sufficiency is of God. (J. H. Jowett, M. A.)
The fixedness and safety of the ungodly
A ships compass is so adjusted as to keep its level amidst all the hearings of the sea. Though forming part of a structure that feels every motion of the restless waves, it has an arrangement of its own that keeps it always in place, and in working order. Look at it when you will, it is pointing, trembling perhaps, but truly, to the pole. So each soul in this life needs an adjustment of its own, that amid the fluctuations of the earthen vessel it may be kept ever in a position to feel the power of its great attraction in the skies. (A Parsons Penn.)
Of false pretences to godliness
Religion consists in action; the truth and power of piety lie in practice. He that doth these things. Prove–
(1) From the subject of religion, the mind, heart, soul of man. Actions are the best expressers of the mind.
(2) From the nature of the covenant betwixt God and us. Action is the condition on our part.
(3) From the manner of procedure on the great day of accounts, when the eternal retributions shall be adjusted to men according to their works. It is not a bare external profession which many poor ignorant souls content themselves with that will serve the turn. A Christian profession, without a life answerable, will be so far from saving anyone that it will highly aggravate his condemnation. There are those who think it enough barely to believe, and take faith alone to be the only Gospel term, and of itself all sufficient for salvation. Faith is, however, not a strong fancy or a rash presumption. Faith is no unactive principle, but a stirring grace that purges and purifies the heart, the source of actions and works by love. He that would be sure of his justification by faith must first be sure to justify his faith by his works. If faith will not do, much less can opinion. It cannot be imagined that any system of notions swimming in the brain should bear us out, and help us to attain our end. What shall we say of those whose whole religion is built upon uncertainty, and whose main principle is irresolution? Neither can I approve the ordinary mode of some that pretend to more than ordinary piety, to place all religion in the ear, that take up so much of their time in hearing that they have scarce leisure to practise. It is not lining the ears, nor tipping the tongue with religious discourses that will do the business. Neither preaching nor prayer of themselves will do. We must work as well as pray. A word must be said of the well wishers, who rest upon their good intentions, and take it for a sufficient ground for them to hope well because they mean well. This harmless meaning well is not enough to approve a mans spiritual state, or acquit his obligations. (Adam Littleton, D. D.)
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Psa 16:1-11
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Putteth not out his money to usury]
10. As usury signifies unlawful interest, or that which is got by taking advantage of the necessity of a distressed neighbour, no man that fears God can be guilty of it. The word neshech, which we translate usury, comes from nashach, to bite as a serpent; and here must signify that biting or devouring usury, which ruins the man who has it to pay. “The increase of usury is called neshech, because it resembles the biting of a serpent. For as this is so small at first, as scarcely to be perceptible, but the venom soon spreads and diffuses itself till it reaches the vitals; so the increase of usury, which at first is not perceived nor felt, at length grows so much as by degrees to devour another’s substance.” Middoch’s edition of Leigh’s Critica Sacra, sub voce .
The Jews ever were, and are still, remarkable for usury and usurious contracts; and a Jew that is saved from it is in the fair way, charity would suppose, to the kingdom of heaven. The Roman laws condemned the usurer to the forfeiture of four times the sum. Cato de Rust., lib. i.
Nor taketh reward against the innocent.]
11. He neither gives nor receives a bribe in order to pervert justice or injure an innocent man in his cause. The lawyer, who sees a poor man opposed by a rich man, who, though he is convinced in his conscience that the poor man has justice and right on his side, yet takes the larger fee from the rich man to plead against the poor man, has in fact taken a bribe against the innocent, and without the most signal interposition of the mercy of God, is as sure of hell as if he were already there.
He that doeth these things] He in whose character all these excellences meet, though still much more is necessary under the Christian dispensation, shall never be moved – he shall stand fast for ever. He is an upright, honest man, and God will ever be his support.
Now we have the important question answered, Who shall go to heaven? The man who to faith in Christ Jesus adds those eleven moral excellences which have been already enumerated. And only such a character is fit for a place in the Church of Christ.
On this verse there is a singular reading in my old MS. Psalter, which I must notice. The clause, Qui pecuniam suam non dedit ad usuram, “who putteth not out his money to usury,” is thus translated: He that gat nout his catel til oker. Now this intimates that the author had either read pecudem, CATTLE, for pecuniam, MONEY; or that catel was the only money current in his time and country. And indeed it has long been the case, that the Scottish peasantry paid their rents in kind; so many cows or sheep given to the laird for the usufruct of the ground. That this is no mistake in the translation is evident enough from the paraphrase, where he repeats the words, with his gloss upon them: He that gaf nout his Catel till oker bodyly als covaytus men dos gastly: that he seke naght for his gude dede, na mede of this werld, bot anely of heven.
The very unusual word oker signifies produce of any kind, whether of cattle, land, money, or even the human offspring. It is found in the Anglo-Saxon, the Gothic, the German, and the Danish; in all which languages it signifies produce, fruit, offspring, usury, and the like. Dr. Jameson does not show the word in any of its forms, though it is evident that it existed in the ancient Scottish language.
The word catel may be used here for chattels, substance of any kind, moveable or immoveable; but this word itself was originally derived from cattle, which were from the beginning the principal substance or riches of the inhabitants of the country. Indeed the word pecunia, money, was derived from pecus, cattle, which were no longer used as a medium of commerce when silver and gold came into use. There is a passage in Chaucer where cattel catching seems to be used for getting money. Speaking of the wicked priests of his time, he says: –
Some on her churches dwell
Apparailled poorely proud of porte;
The seven Sacramentes thei doen sell,
In Cattel catching is her comfort.
Of each matter thei wollen mell;
And doen hem wrong is her disport.
To affraie the people thei been fell
And hold hem lower than doeth the Lorde.
Plowmanne’s Tale, 3d part.
ANALYSIS OF THE FIFTEENTH PSALM
A Psalm of doctrine, consisting of two parts, in which we have the character of a sound Christian, (rather, an upright Jew.)
I. The first part is delivered in the form of a dialogue between God and the prophet, from Ps 15:1-5.
II. The second is the epiphonema, or moral reflection, in the close of the last verse.
I. 1. The question proposed by the psalmist to God,
1. “Lord, who shall sojourn in thy holy tabernacle?”
2. “Who shall rest upon thy holy hill?” That is, because all are not Israel which are of Israel, therefore the psalmist asks of God, Who shall sojourn as a true member in the Church militant? And who shall rest in the Church triumphant?
2. To which God returns the following answer, containing very remarkable notes of the true character of a member of the Church: –
1. In general, he is a man, who is, 1. Upright in thought; he is an honest man: “He that walketh uprightly.” 2. Just in his deed: “He works righteousness.” 3. True in his word: “He speaks the truth in his heart.”
2. In particular, he is a man who avoids evil.
1. In himself he is no slanderer: “He backbites not with his tongue.”
2. He is no wrong-doer: “Nor doeth evil to his neighbour.”
3. He is no reviler, tale-bearer, nor tale-hearer: “He takes not up a reproach against his neighbour.”
4. He is no favourer of sin: “In whose eyes an evil person is contemned.”
5. He is no oppressor nor extortioner: He puts not his money to his poor brother to usury.
6. No briber: “He takes no reward against the innocent.”
3. Such a man is he who honours them that fear the Lord.
4. “He sweareth to his own hurt, and changeth not.” He will surely keep his word; his character is composed of piety and charity.
II. The epiphonema, or moral reflection has these two parts: –
1. The party to whom this privilege belongs: “He that doeth these things;” for the doers, not the hearers, of the law shall be justified.
2. The promise made to him: “He shall never be moved.” The life of grace is the way to the life of glory. See the preceding notes.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He that putteth not out his money to usury, in such manner as is contrary to Gods law; of which see in Exo 22:25; Lev 25:36,37.
Nor taketh reward, or a bribe, from him who hath a bad cause; that he may either condemn the innocent, or acquit the guilty; both which God abhorreth.
He that doth these things here enumerated, and such things as naturally and necessarily flow from them, or are akin to them, and joined with them, he shall constantly persevere in Gods church here; and though he may be shaken, and stagger and fall, yet he shall never wholly and finally be removed or fall away from it, nor from that happiness which was proposed and promised to him, but shall abide with God here, and go to him when he dies, and be for ever with the Lord.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. (Compare Lev 25:37;Deu 23:19; Deu 23:20).
usury is derived from averb meaning “to bite.” All gains made by the wrongful lossof others are forbidden.
taketh reward, c.Theinnocent would not otherwise be condemned (compare Exo 23:8Deu 16:19). Bribery of all sortsis denounced.
doeth these, c.Suchpersons admitted to God’s presence and favor shall never be moved(Psa 10:6 Psa 13:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[He that] putteth not out his money to usury,…. To the poor, in an extravagant and exorbitant way, by which he bites, devours, and destroys his little substance, and sadly afflicts and distresses him; see Ex 22:25; otherwise, to lend money on moderate interest, and according to the laws, customs, and usages of nations, and to take interest for it, is no more unlawful than to take interest for houses and land; yea, it is according to the law of common justice and equity, that if one man lends money to another to trade with, and gain by, that he should have a proportionate share in the gain of such a trade; but the design of this passage, and the law on which it is founded, is, to forbid all exactions and oppressions of the poor, and all avaricious practices, and to encourage liberality and beneficence; and such who are covetous, and bite and oppress the poor, are not fit for church communion; see 1Co 5:11;
nor taketh reward against the innocent; either to swear falsely against him, or to pass a wrong sentence on him; see 1Sa 12:3;
he that doeth these [things] shall never be moved; from the tabernacle of God, and his holy hill; he is fit to be a member of the church of God, and an inhabitant of Zion; and he shall dwell and abide there, he shall be a pillar which shall never go out, Re 3:12; he shall finally persevere, through the grace of God; he shall hold on and out unto the end: and though he may fall through infirmity and temptation into sin, and that many times, yet he shall not finally and totally fall, 2Pe 1:10; but shall be as Mount Zion which can never be removed,
Ps 125:1; The words should be rendered, since the accent “athnach” is on , “these things”, thus; “he that doeth these things”, not only what is mentioned in this verse, but in the foregoing, “he”, I say, “shall never be moved”.
Fuente: John Gill’s Exposition of the Entire Bible
In this verse David enjoins the godly neither to oppress their neighbors by usury, nor to suffer themselves to be corrupted with bribes to favor unrighteous causes. With respect to the first clause, as David seems to condemn all kinds of usury in general, and without exception, the very name has been every where held in detestation. But crafty men have invented specious names under which to conceal the vice; and thinking by this artifice to escape, they have plundered with greater excess than if they had lent on usury avowedly and openly. God, however, will not be dealt with and imposed upon by sophistry and false pretences. He looks upon the thing as it really is. There is no worse species of usury than an unjust way of making bargains, where equity is disregarded on both sides. Let us then remember that all bargains in which the one party unrighteously strives to make gain by the loss of the other party, whatever name may be given to them, are here condemned. It may be asked, Whether all kinds of usury are to be put into this denunciation, and regarded as alike unlawful? If we condemn all without distinction, there is a danger lest many, seeing themselves brought into such a strait, as to find that sin must be incurred, in whatever way they can turn themselves, may be rendered bolder by despair, and may rush headlong into all kinds of usury, without choice or discrimination. On the other hand, whenever we concede that something may be lawfully done this way, many will give themselves loose reins, thinking that a liberty to exercise usury, without control or moderation, has been granted them. In the first place, therefore, I would, above all things, counsel my readers to beware of ingeniously contriving deceitful pretexts, by which to take advantage of their fellow-men, and let them not imagine that any thing can be lawful to them which is grievous and hurtful to others.
With respect to usury, it is scarcely possible to find in the world a usurer who is not at the same time an extortioner, and addicted to unlawful and dishonorable gain. Accordingly, Cato (298) of old justly placed the practice of usury and the killing of men in the same rank of criminality, for the object of this class of people is to suck the blood of other men. It is also a very strange and shameful thing, that, while all other men obtain the means of their subsistence with much toil, while husbandmen fatigue themselves by their daily occupations, and artisans serve the community by the sweat of their brow, and merchants not only employ themselves in labors, but also expose themselves to many inconveniences and dangers, — that money-mongers should sit at their ease without doing any thing, and receive tribute from the labor of all other people. Besides, we know that generally it is not the rich who are exhausted by their usury, (299) but poor men, who ought rather to be relieved. It is not, therefore, without cause that God has, in Lev 25:35, forbidden usury, adding this reason, “And if thy brother be waxen poor and fallen in decay with thee, then thou shalt relieve him; take thou no usury of him or increase.” We see that the end for which the law was framed was, that men should not cruelly oppress the poor, who ought rather to receive sympathy and compassion. (300) This was, indeed, a part of the judicial law which God appointed for the Jews in particular; but it is a common principle of justice which extends to all nations and to all ages, that we should keep ourselves from plundering and devouring the poor who are in distress and want, Whence it follows, that the gain which he who lends his money upon interest acquires, without doing injury to any one, is not to be included under the head of unlawful usury. The Hebrew word נשך, neshek, which David employs, being derived from another word, which signifies to bite, sufficiently shows that usuries are condemned in so far as they involve in them or lead to a license of robbing and plundering our fellow-men. Ezekiel, indeed, Eze 18:17, and Eze 22:12, seems to condemn the taking of any interest whatever upon money lent; but he doubtless has an eye to the unjust and crafty arts of gaining, by which the rich devoured the poor people. In short, provided we had engraven on our hearts the rule of equity, which Christ prescribes in Mat 7:12,
“
Therefore, all things whatsoever ye would that men should do to you, do ye even so to them,”
it would not be necessary to enter into lengthened disputes concerning usury.
What next follows in the text properly applies to judges who, being corrupted by presents and rewards, pervert all law and justice. It may, however, be extended farther, inasmuch as it often happens, that even private individuals are corrupted by bribes to favor and defend bad causes. David, therefore, comprehends, in general, all those corruptions by which we are led away from truth and uprightness. Some think that what is here intended is the rapacity of judges in extorting money from the innocent who are accused, as the price of their deliverance, when they ought rather to have protected and assisted them gratuitously. But it appears from the passages similar to this in Ezekiel, which we have quoted, that the sense is different.
He who doeth these things. This conclusion warns us again, that all who thrust themselves into the sanctuary of God are not permanent citizens of “the holy Jerusalem which is above;” (301) but that hypocrites, and all who falsely assume the title of saints, shall at length be “cast out” with Ishmael whom they resemble. That which is ascribed in Psa 46:0, to the whole Church, David here applies to every one of the faithful: He shall not be moved for ever. The reason of this which is there expressed is, because God dwells in the midst of Jerusalem. On the contrary, we know that he is far from the perfidious and the wicked, who approach him only with the mouth, and with reigned lips.
(298) “ C’estoit un personnage Romain de grande reputation.” — Fr. marg. “This was a Roman personage of great reputation.” – See Cicero de Officiis, Lib. 2, cap. 25.
(299) “ Ce ne sont pas les riches lesquels on mange d’usures.” — Fr. “It is not the rich whom they devour by usuries.”
(300) The Jews were prohibited by the law from taking usury or interest on money lent to their brethren, but not on what was lent to strangers; that is, foreigners of other countries, (Deu 23:20.) The manifest design of this prohibition was, to promote humane and fraternal sentiments in the bosoms of the Israelites towards each other. A more remote end seems also to have been aimed at, viz., to check the formation of a commercial character among the Jews, and to confine them as much as possible to those agricultural and private pursuits, which would seclude them from intercourse with the surrounding nations, as it was not very likely that a practice of this nature would be extended much among foreigners which was prohibited at home.” — Walford’s New Translation of the Book of Psalms.
(301) “ De la sainete Jerusalem celeste.” — Fr.
Fuente: Calvin’s Complete Commentary
(5) Usury was not forbidden in the legitimate commercial dealings with foreigners (Deu. 23:20); and the laws against it seem to have had exclusive reference to dealings among Israelites themselves, and were evidently enacted more with a view to the protection of the poor than because the idea of usury in itself was considered wrong (Exo. 22:25; Lew 25:36). So here the context plainly seems to limit the sin of usury to unjust application of the principle, being connected with bribery. Against biting usury (the Hebrew word primarily means bite) all governments find it necessary to legislate, as we see in the case of the money-lenders of our own time; but with the employment of capital put out on interest for legitimate purposes of trade, neither Hebrew feeling generally, as the whole career of the race shows, nor the higher minds among them, as we see by our Lords parable of the talents, were averse. The best illustrations of invectives of prophets and psalmists against extortionate usurers are supplied by Shakespeares play, The Merchant of Venice.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Usury The law of Moses forbade a Hebrew taking usury or interest from a brother Hebrew. A pledge might be taken in security of payment, but nothing further. The noncommercial habits of the Hebrews did not require interest on capital, and the general law of equal distribution which pervaded their economy, forbade it, as oppressive to the poor. Deu 23:19-20. To further shield the poor, the creditor was required to release the debtor every seventh year. Deu 15:1-2.
Nor taketh reward against the innocent The practice of which is the immemorial blight and curse of oriental governments, and is still watching at all human courts, and threatening the peace and integrity of all nations.
For the law on this point, see Exo 23:8; Deu 16:19, and 2Ch 19:6-7.
Never be moved This last clause concludes the answer to the question of Psa 15:1: “Lord, who shall abide?” The Hebrew , ( leolam,) for ever, gives the measure of duration suitable to the subject to which it applies “He shall not be moved to eternity.” To confine these rewards of the perfect man to this life, or to deny to the language a direct reference to the unending future life, is simply to demolish all just rules of interpretation, and trifle with all serious reasoning.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘He who does these things will never be moved.’
The man described above, whose behaviour is like this because of his love for YHWH, will have access to YHWH’s holy hill and Tent. None will seek to move him from where he sojourns at feasts on the holy hill, close to the Tent. None will dispute his right to approach YHWH and find atonement. And that joyous position will be true for him wherever he goes. He will always be close to YHWH. YHWH will always be with him. He will enjoy His protection and guidance under all circumstances.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 15:5. He that putteth not out his money to usury See Deu 23:19-20. The next clause seems plainly to shew, that exorbitant and excessive usury is here more immediately pointed at.
REFLECTIONS.The former Psalm described that desperate corruption of fallen man, which rendered him unfit for communion with God; this describes the character of the faithful, whose captivity to sin is turned, who are justified and forgiven through the blood of Jesus, and by his Spirit made meet for an inheritance among the saints in light.
1. The Psalmist puts an important question: Lord, who shall abide in thy tabernacle? have a place among the faithful in the church of God, and abide there as living members upon earth, and after death be admitted to thy presence in glory? Who shall dwell in thy holy hill? in the heavenly Zion, and the city of the living God. Note; (1.) This is a question which we should often be asking, that we may with self-application say, Lord, is it I? (2.) Many have a seat in God’s tabernacle on earth, who will find no dwelling in his holy hill above. (3.) If we would know our true state, we must enquire at God’s mouth, and examine and judge of ourselves, not by the opinions of men, but by his holy word.
2. The question is resolved, and we must apply the character here described: happy for us if we can find our hearts correspond thereunto. (1.) He that walketh uprightly, with simplicity and godly sincerity; whose bent is to please God, and who is without dissimulation. (2.) And worketh righteousness; who acts towards man with integrity in all his dealings. (3.) And speaketh the truth in his heart; thinks before he speaks in the presence of God, that he may not offer the prayer and service of feigned lips; and among men his words are ever the true copy of his heart; nor does he defraud or go beyond his brother in any matter, making conscience in all his worldly business to speak truth with his neighbour. (4.) He desires in conversation to be harmless and inoffensive; his neighbour’s reputation is sacred, he never speaks evil of him, either with malicious design or in common talk; nor taketh up a reproach against him; is pleased with the tales of slander, or encourages them; but, contrariwise, is ever the advocate of the injured and the absent, pleading their cause, and desiring to cast the veil of charity over the multitude of sins: nor doeth evil to his neighbour; his deeds correspond to his words, he does not speak him fair to his face, and, when opportunity offers, make a property of him, or injure him; but studies to advance his interests as his own, and to serve him with his counsel, purse, or influence. (5.) He values men not by their outward show, but by their inward piety: in whose eyes a vile person is contemned; or a wicked man, notwithstanding he may possess the world’s goods, honours, and esteem, is contemned; not that he refuses to pay him the civil respect due to his station; but he judges of him according to God’s word, and counts it his duty to avoid all intimate connection with him, and is as fearless of his frowns, as regardless of his favour: but he honoureth them that fear the Lord; however poor and despicable they may be in the eyes of the world, he regards them as the excellent of the earth, and they are his companions and familiar friends. (6.) His oath is sacred: he that sweareth to his own hurt, and changeth not; however much prejudice he may sustain, he fulfils his engagement for his oath’s sake, unless released from the obligation. (7.) He is no extortioner, he that putteth not out his money to usury; that is, to take advantage of his neighbour’s distress, to exact unjust premiums or interest; for a reasonable recompence for the use of money is as lawful, before God and man, as the rent of land, or the price of labour; and he often lends where the case requires a charitable help, hoping for nothing again. (8.) No bribe can tempt him to bear a false evidence, or engage in a bad cause, or pervert judgment; nor taketh reward against the innocent.
3. He that doeth these things; the man whom this character perseveringly suits, shall never be moved, shall have a place in the church of God, as tried and found faithful, shall be enabled to persevere amidst all difficulties and dangers, and finally be admitted into God’s mansion of glory, as a pillar in the temple of God; to go out no more. May such be our character, then such shall be our end!
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER, here let us sit down, and contemplate our Jesus, the King and Citizen of Zion. First, view his spotless person, in the beauties and loveliness of our nature, holy, harmless, and undefiled, and as such justly entitled to an everlasting residence on the holy hill, in the heavenly tabernacle; and then our right of inheritance also, by virtue of our union with him.
Here is his just and striking, though short description, when he came forth for the salvation of his people. He was to earn the crown before he put it on. He was to manifest the holiness of his nature, before he ascended the holy hill of his everlasting abode: Hence he took upon him our nature, in the purity of that nature, and in that nature was found without guile before God. Not a single thought of his heart was foreign, or in opposition to the law of his Father, Hence he could and did say, I delight to do thy will, O my God; yea, thy law is in my heart. And as he rejoiced to do the will of his Father, by a perfect conformity to all his precepts, so did he become a willing sacrifice to the breaches of the law which its people had committed, by his death; that, both by doing and by dying; he might recover what man had lost, and open the kingdom of heaven to all believers. And thus it became him, in bringing may sons unto glory, to be all this, and infinitely more, that he might be “the Lord our righteousness.”
Now then, Reader, here it is, by virtue of his holiness and purity, that our nature hath recovered the original holiness and purity which our first father lost; and by Jesus alone, a better paradise than Adam forfeited, even an heavenly one in the Zion above, whither, his people are entitled to ascend, and eternally dwell with him. United to him in spirit, by virtue of his Spirit’s influences, we are quickened and kept alive in grace, and by and by shall be with him in glory. And although while we carry about with us a body still open to corruption, and daily ripening by corruption for the grave, and as such we feel, at times, the sad breakings out of the remaining foes to our peace lurking within, yet the hour is hastening when this corruption shall put on incorruption, and this mortal shall put on immortality. Hail! thou Almighty Lord! in thy light shall we see light. Be thou our portion while below! Help us to ascend by faith now the holy hill of thy dwelling, and in thy righteousness to contemplate thy person and complete work, until thou shalt bring us home to behold thy glory, and dwell with thee forever. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 15:5 [He that] putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved.
Ver. 5. He that putteth not out his money to usury ] To biting usury, so some distinguish it from Tarbith, the toothless usury. But both these are condemned, Eze 18:8 ; Eze 18:13 , and no man of note in all antiquity (Jews and Manichees excepted) for one thousand five hundred years after Christ hath ever undertaken the defence thereof. Here and Neh 5:7-11 it is plainly cried down; neither is there any ground in Scripture for that distinction of usury into biting and toothless. The beaver biteth so sore, as that he never looseth his teeth until he have broke the bones. Usury-Usurers
Nor taketh reward against the innocent
He that doeth these things
Shall never be moved
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
usury. Compare Exo 22:25. Lev 25:36, Lev 25:37. Deu 23:19, Deu 23:20.
reward = bribery. Compare Exo 23:8. Deu 27:25.
never be moved. See Psa 15:1. Contrast Psa 9:15, Psa 9:17, and compare Mat 7:24-27. Mat 16:8; Mat 125:1.
Fuente: Companion Bible Notes, Appendices and Graphics
putteth: Exo 22:25, Lev 25:35-37, Deu 23:19, Deu 23:20, Neh 5:2-5, Neh 5:7-13, Eze 18:8, Eze 18:17, Eze 22:12
nor taketh: Exo 23:7, Exo 23:8, Deu 16:19, Isa 33:15, Mic 7:3, Mat 26:15, Mat 27:3-5
He that doeth: Psa 16:8, Psa 55:22, Psa 106:3, Psa 112:6, Pro 12:3, Eze 18:27, Mat 7:21-25, Joh 13:17, Jam 1:22-25, 2Pe 1:10, 2Pe 1:11
Reciprocal: Lev 25:36 – usury Deu 27:25 – General 1Sa 8:3 – but turned Neh 5:10 – leave Psa 10:6 – not Psa 30:6 – I shall Pro 10:25 – an Jer 11:6 – Hear Jer 15:10 – I have
Fuente: The Treasury of Scripture Knowledge
THE GODLY MAN
Whoso doeth these things: shall never fall.
Psa 15:5 (Prayer Book Version)
Through the whole of the Jewish polity and of Old Testament history God is spoken of as bringing His people into a true and right statea state of fellowship with Himself. It was no contradiction to say of any men whomsoever who had been taken into Gods covenant, They are wholly a right seed; whatsoever of wrong springs up in them is of their own seeking; it will come from their choosing a way of their own, from their liking to be independent of their actual Ruler. But what was the necessary corollary from this statement? Surely that there must be certain evil habits which denoted a determination not to abide in the state into which God had called them. To resist these habits was to acquire a fixed dwelling in Gods tabernacle. No Jew could dare to say that God was present with him because he was better or more believing than his brethren. The Lord was in the holy hill, the Protector of the city, the bond of Jewish fellowship. The man who wanted to be something better than a citizen must go without the Divine protection; he could not abide in the tabernacle or rest on Zion.
I. The Lord, on the holy hill of Zion, was an object of distinct, definite contemplation.When we speak of the Father of our Lord Jesus Christ, do we mean a Being less distinct, less personal? Our reverence is not promoted, but destroyed, by vagueness and unreality.
II. The ascension of Christ, like the placing of the tabernacle on the holy hill, claims equal privileges for us all.Christ has claimed for us a place in His Fathers house, the place of sons and daughters. His Father is our Father. In that right we may ascend the holy hill. To say that we ascend it in virtue of any feelings, sensations, holiness, of ours is to set aside the incarnation, sacrifice, ascension, of Christ.
III. What, then, is the reason why we do not receive these blessings, seeing that they are so freely given?The fifteenth psalm again gives the reason. The New Testament tells us more perfectly than the Old how we may rise out of the most base, corrupt, dishonest habits, how God has revealed His righteousness in Christ for the remission of sins. But He has revealed His righteousness. Therefore He has said that no unrighteousness can have any fellowship or intercourse with Him.
Rev. F. D. Maurice.
Illustrations
(1) A merely moral ideal, apart from any distinctively Christian application, is presented to us in the picture of stainless chivalry, as it has been finely called, which is drawn in the fifteenth psalm.
(2) It is not social position which makes the heart really blessed. For God and Christ and the Holy Spirit may be far away. Nor is it the possession of power which brings tranquillity and joy. I have everything, a Roman emperor said, and everything is nothing. Physical, mental, material resources may be mine; but I am poor unless I have the new heart. It is character which transfigures everything. When the honest thought is mine, when simple truth is my only skill, when I walk uprightly and work righteousness, when God has made all things new, and when day by day He keeps me holy and humble and loving and self-forgetfulthen I shall never be moved.
Fuente: Church Pulpit Commentary
Psa 15:5. He that putteth not out his money to usury In such a manner as is contrary to Gods law, of which see on Exo 22:25; Lev 25:36-37. Or taketh reward Or bribe, from him who hath a bad cause; that he may condemn the innocent or acquit the guilty: both which things God abhors. He that doeth these things Here enumerated, in consequence of first having faith working by love, in consequence of the justification of his person and the renovation of his nature; he that, being made a tree of righteousness, thus glorifies God by bearing the fruit of righteousness, and being created anew, in Christ Jesus, unto good works, thus steadily and perseveringly walks in them; he shall never be moved But shall abide with God, in his favour and family here, and shall dwell with him for ever hereafter.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
15:5 [He that] {c} putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] {d} shall never be moved.
(c) To the hinderance of his neighbour.
(d) That is, will not be cast from the Church as a hypocrite.
Fuente: Geneva Bible Notes
In conclusion, David observed that such a person will experience stability in his life, as well as enjoying intimate fellowship with God.
The fact that David listed a total of 10 moral qualities in this psalm may indicate that he wanted to suggest a comparison with the Ten Commandments. Though the contents of these lists are not the same, they both identify traits that mark a person who is walking in the will of God. The rabbis identified 613 commands in the Mosaic Law. Isaiah mentioned six that are very important (Isa 33:15-16), Micah listed three (Mic 6:8), and Habakkuk boiled them down to one, namely, faith (Hab 2:4).
A believer needs to make sure he is walking in the will of God consistently to enjoy fellowship with God and stability in his life. [Note: See Swindoll, pp. 47-55.]