8<\/strong>. On usury cf. the humane law, Lev 25:35-37<\/span>. The case supposed is that of lending to the poor, Exo 22:25<\/span>; Deu 23:20<\/span>.<\/p>\n executed true judgment<\/em> ] When acting as judge, or as umpire between man and man.<\/p>\n Usury – <\/B>is the profit exacted for the loan of money, increase that which is taken for goods; both are forbidden Lev 25:36<\/span>; Deu 23:19<\/span>. The placing out of capital at interest for commercial purposes is not taken into consideration. The case is that of money lent to a brother in distress.<\/P> <\/p>\n Verse 8.<\/span><\/P> 10. Hath not given forth upon usury<\/B><\/I>] beneshech lo yitten<\/I>. nasach signifies to bite; usury<\/I> is properly so termed, because it bites<\/I> into and devours<\/I> the principal<\/I>. Usury signifies, with us, exacting unlawful interest<\/I> for money; and taking the advantage<\/I> of a man’s necessities to advance him cash on exorbitant profit<\/I>. This bites<\/I> the receiver<\/I> in his property<\/I>, and the lender<\/I> in his salvation<\/I>.<\/P> <\/P> 11. Neither hath taken any increase<\/B><\/I>] In lending has not required more than was lent<\/I>; and has not taken that product of the cash lent<\/I>, which was more than the value<\/I> for its use<\/I>. This may be a part of the tenth<\/I> article.<\/P> <\/P> 12. That hath withdrawn his hand from iniquity<\/B><\/I>] Never associates<\/I> with those who act contrary to justice<\/I> and equity<\/I>; his hand or influence being never found among evil workers<\/I>.<\/P> <\/P> 13. Hath executed true judgment between man and man<\/B><\/I>] Being neither swayed by prejudice, fear<\/I>, nor favour<\/I>.<\/P> <\/P> These thirteen points<\/I> concern his social<\/I> and civil<\/I> relations.<\/P> <\/p>\n Given forth; <\/B>lent or put into anothers hand, on condition of returning not the same, or equal value, but much more. <\/P> Upon usury; <\/B>biting usury, (as the word implieth,) which no doubt is prohibited because of the injury it doth to the borrower, and the undue gain it brings to the lender. A rigorous imposing conditions of gain for the loan of money or goods, and exacting them without respect to the condition of the borrower, whether he gain or lose; whether poverty occasioned his borrowing, or whether visible likelihood of gain by employing the borrowed goods; which sort of usury is against both the law of charity, as well as against the express will of God, who prohibits it, Exo 22:25<\/span>; Lev 25:35-37<\/span>; Deu 23:19<\/span>,20<\/span>. <\/P> Any<\/B> is not in the Hebrew, though interpreters here insert it for the greater emphasis and weight. This <\/P> increase<\/B> here mentioned is by the critics in the Hebrew said to be either a receiving of the borrower some gratuity for lending that, for which the borrower must pay use also; a kind of oppression too common among us, called procuration, or continuation; or else when the buyer is required to increase the price, or return the thing he bought, which growing dearer than at the time he received it, proves an oppression to him. And this I suppose was usual among the covetous traders, who sold and gave day for payment; but if the commodity grew dearer, they exacted the thing again, or the increased price. <\/P> That hath withdrawn his hand from iniquity:<\/B> this I think is not here to be taken in the larger sense, as if it referred to all iniquity, but in a restrictive sense, and as it refers to the iniquity and injustice of lenders and sellers; he that with care and conscience hath withdrawn his hand from all indirect or direct ways of forbidden usury. <\/P> Hath executed true judgment between man and man:<\/B> this refers to this particular case of usury and taking increase; as if the prophet would make every man judge of the case ere he takes any thing, and requires him to judge according to truth, whether any, or how much, may be expected and received, whether no wrong be to the lender or borrower in the case. And so the whole will amount to this, he that in his lending hath truly weighed the borrowers case, and used him with kindness as he would be used himself, this man is no usurer. <\/P> <\/p>\n 8. usury<\/B>literally, “biting.”The law forbade the Jew to take interest from brethren but permittedhim to do so from a foreigner (Exo 22:25<\/span>;Deu 23:19<\/span>; Deu 23:20<\/span>;Neh 5:7<\/span>; Psa 15:5<\/span>).The letter of the law was restricted to the Jewish polity, and is notbinding now; and indeed the principle of taking interest was eventhen sanctioned, by its being allowed in the case of a foreigner. Thespirit<\/I> of the law still binds us, that we are not to takeadvantage of our neighbor’s necessities to enrich ourselves, but besatisfied with moderate, or even no, interest, in the case of theneedy. <\/P> increase<\/B>in the case ofother<\/I> kinds of wealth; as “usury” refers to money<\/I>(Le 25:36<\/span>). <\/P> withdrawn . . . hand,<\/B>&c.Where he has the opportunity and might find a plausibleplea for promoting his own gain at the cost of a wrong to hisneighbor, he keeps back his hand from what selfishness prompts. <\/P> judgment<\/B>justice.<\/P><\/p>\n He [that] hath not given forth upon usury<\/strong>,…. Money, victuals, or any other thing, which was forbidden the Jews to take of their brethren, though they might of strangers, De 23:19<\/span>;<\/p>\n neither hath taken any increase<\/strong>: or interest; or rather something over and above the interest money or use, as a gratuity for lending it upon the said interest:<\/p>\n [that] hath withdrawn his hand from iniquity<\/strong>; not only that now mentioned, but all others; who, having inadvertently engaged in that which is sinful, as soon as it appears to him to be so, gets out of it, and abstains from it as soon as possible:<\/p>\n hath executed true judgment between man and man<\/strong>; whether in office as a judge, who sits on the bench for that purpose; or as an arbitrator chosen to decide matters in controversy between one man and another, and that does everything just and right between man and man.<\/p>\n (8) Given forth upon usury.<\/strong>In Scripture usury does not mean excessive interest, as often in modern legislation, but any interest at all. This was strictly forbidden in the law to be taken of any Hebrew, though allowed, without limit as to amount, from foreigners. It had nothing to do with the regulation of commercial transactions, but was simply a law of kindness to a fellow member of the same household of faith in a primitive state of society. The Israelite was to lend freely to his impoverished neighbour to assist him, but without any expectation of gain for himself.<\/p>\n Executed true judgment.<\/strong>This applies, of course, especially and directly to judicial sentences, but extends also to all cases in which one is brought to intervene in any way in transactions between others. What is required is absolute fairness, truthfulness, and integrity in the constant transactions of man with man.<\/p>\n 8<\/strong>. <\/strong> References, Exo 22:25<\/span>; Lev 25:36-37<\/span>; Deu 1:16<\/span>; Deu 23:19<\/span>. <\/p>\n Usury <\/strong> Any interest charged to Hebrews was prohibited by the law, and therefore was usury in the modern sense of illegal interest. “A brother who would not help a brother to a loan without interest was not thought worthy of the name.” The “increase” forbidden seems to have been any profit on the sale of goods beyond the cost of production as measured by the maintenance of the worker and his family (Plumptre). The money-making spirit was not encouraged by the Mosaic legislation.<\/p>\n Eze 18:8<\/span><\/em><\/strong>. <\/strong>Upon usury.<\/em><\/strong><\/strong> See Deu 23:19-20<\/span> : unto a stranger thou mayest lend upon usury; <\/em>whence it follows, that taking increase is not malum per<\/em> se; <\/em>but agreeable to justice, if duly circumstanced. Every kind and degree of usury was forbidden to the Israelites among each other, to promote a spirit of mutual kindness. But this law was peculiar to them; like their not reaping the corners of their fields, and their not gleaning their vine-trees and olive-trees. Lev 19:9-10<\/span>. Deu 24:19-22<\/span>. <\/p>\n Eze 18:8 He [that] hath not given forth upon usury, neither hath taken any increase, [that] hath withdrawn his hand from iniquity, hath executed true judgment between man and man,<\/p>\n Ver. 8. He that hath not given forth upon usury.<\/strong> ] Of this sin, see what I have said elsewhere. Exo 22:25 Psa 15:5<\/span><\/em> <\/em> Neh 5:10 <\/p>\n <\/p>\n Neither hath taken any increase.<\/strong> ] Interest we call it now, after the French, who first helped us to that fine word. a<\/em> But let the patrons of usury consider that what distinctions soever they bring for it, God alloweth here of no usury, but condemneth both Neshec<\/em> the biting, and Tarbith<\/em> the toothless usury, as equally naught. <\/p>\n <\/p>\n That hath withdrawn his hand from iniquity.<\/strong> ] Whether it be injury to another, revenge, raking together riches of unrighteousness, reaching after honours, &c. <\/p>\n <\/p>\n Hath executed true judgment.<\/strong> ] Without partiality or passion, whether he be a judge or an arbitrator. <\/p>\n<\/p>\n a<\/em> Nihil interest inter funas et foenus; nihil inter mortem distat et sortem.<\/em> – Ambros.<\/p>\n hath not given forth, &c. Ref’. to Pentateuch (Exo 22:25, Lev 25:36, Lev 25:37. Deu 23:19). App-92. <\/p>\n iniquity = trickery. Hebrew. ‘aval. App-44. Not the same word as in verses: Eze 18:17, Eze 18:18, Eze 18:19, Eze 17:20, Eze 17:30. <\/p>\n hath executed, he. Reference to Pentateuch (Lev 19:15, Lev 19:35. Deu 1:16, Deu 1:17; Deu 16:18-20). App-92. <\/p>\n hath not: Eze 18:13, Eze 18:17, Eze 22:12, Exo 22:25, Lev 25:35-37, Deu 23:19, Deu 23:20, Neh 5:1-11, Psa 15:5, Pro 28:8, Jer 15:10 <\/p>\n hath withdrawn: 2Sa 22:24, Neh 5:15, Isa 33:15 <\/p>\n hath executed: Lev 19:15, Lev 19:35, Deu 1:16, Deu 1:17, Deu 16:18-20, Job 29:7-17, Pro 31:8, Pro 31:9, Isa 1:17, Jer 22:15, Jer 22:16, Zec 7:9, Zec 7:10, Zec 8:16 <\/p>\n Reciprocal: Exo 18:21 – men Lev 25:36 – usury Neh 5:10 – leave Jer 7:5 – if ye thoroughly Mat 7:12 – for<\/p>\n Eze 18:8. The general meaning of this verse is to take advantage of the misfortunes of another and make a gain thereby.<\/p>\n Fifth, not charging interest of other Israelites or practicing iniquity but providing true justice and faithfully doing all that God required of His people further represented doing God’s will. The selfishness of the Jewish usurers cut to the very heart of their sinfulness. Again, God specified correct conduct as well as condemning sin (cf. Eze 18:7).<\/p>\n He [that] hath not given forth upon usury, neither hath taken any increase, [that] hath withdrawn his hand from iniquity, hath executed true judgment between man and man, 8. On usury cf. the humane law, Lev 25:35-37. The case supposed is that of lending to the poor, Exo 22:25; Deu 23:20. executed true judgment ] … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 18:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20868","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20868","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20868"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20868\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20868"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20868"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20868"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"