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Psalm 15:5



Verse 5. He that putteth not out his money to usury. Usury was and is hateful both to God and man. That a lender should share with the borrower in gains made by his money is most fitting and proper; but that the man of property should eat up the poor wretch who unfortunately obtained a loan of him is abominable. Those who grind poor tradesmen, needy widows, and such like, by charging them interest at intolerable rates, will find that their gold, and their silver are cankered. The man who shall ascend into the hill of the Lord must shake off this sin as Paul shook the viper into the fire.

Nor taketh reward against the innocent. Bribery is a sin both in the giver and the receiver. It was frequently practised in Eastern courts of justice; that form of it is now under our excellent judges almost an unheard of thing; yet the sin survives in various forms, which the reader needs not that we should mention; and under every shape it is loathsome to the true man of God. He remembers that Jesus instead of taking reward against the innocent died for the guilty.

Verse 5. He that doeth these things shall never be moved. No storm shall tear him from his foundations, drag him from his anchorage, or uproot him from his place. Like the Lord Jesus, whose dominion is everlasting, the true Christian shall never lose his crown. He shall not only be on Zion, but like Zion, fixed and firm. He shall dwell in the tabernacle of the Most High, and neither death nor judgment shall remove him from his place of privilege and blessedness.

Let us betake ourselves to prayer and self examination, for this Psalm is as fire for the gold, and as a furnace for silver. Can we endure its testing power?



Verse 5. The Puritanic divines are almost all of them against the taking of any interest upon money, and go to the length of saying that one penny per cent per annum will shut a man out of heaven if persisted in. It appeared to me to be useless to quote opinions in which I cannot agree, especially as this would occupy space better employed. The demanding of excessive and grinding interest is a sin to be detested; the taking of the usual and current interest in a commercial country is not contrary to the law of love. The Jews were not engaged in commerce, and to lend money even at the lowest interest to their fellow farmers in times of poverty would have been usurious; but they might lend to strangers, who would usually be occupied in commerce, because in the commercial world, money is a fruitful thing, and the lender has a right to a part of its products; a loan to enable a non trader to live over a season of want is quite another matter. C.H.S.

Verse 5. He that putteth not out his money to usury. By usury is generally understood the gain of anything above the principal, or that which was lent, exacted only in consideration of the loan, whether it be in money, corn, wares, or the like. It is most commonly taken for an unlawful profit which a person makes of his money or goods. The Hebrew word for usury signifies biting. The law of God prohibits 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 a visible prospect of gain by employing the borrowed goods. It is said in Exodus 22:25-26 , "If thou lend money to any of my people that is poor by thee, thou shalt not be to him an usurer, neither shalt thou lay upon him usury," etc. And in Leviticus 25:35-37 , "If thy brother be waxen poor, and fallen into decay with thee, then thou shalt relieve him; yea, though he be a stranger, or a sojourner, that he may live with thee: take thou no usury of him," etc. This law forbids the taking usury from a brother that was poor, an Israelite reduced to poverty, or from a proselyte; but in Deuteronomy 23:20 , God seems to tolerate usury towards strangers; "Unto a stranger thou mayest lend upon usury." By strangers, in this passage, some understand the Gentiles in general, or all such as were not Jews, excepting proselytes. Others think that by strangers are meant the Canaanites, and the other people that were devoted to slavery and subjection; of these the Hebrews were permitted to exact usury, but not of such strangers with whom they had no quarrel, and against whom the Lord had not denounced his judgments. The Hebrews were plainly commanded in Exodus 22:25 , etc., not to receive usury for money from any that borrowed from necessity, as in that case in Nehemiah 5:5 Nehemiah 5:7 . And such provision the law made for the preserving of estates to their families by the year of jubilee; for a people that had little concern in trade, could not be supposed to borrow money but out of necessity: but they were allowed to lend upon usury to strangers, whom yet they must not oppress. This law, therefore, in the strictness of it, it obliges us to show mercy to those we have advantage against, and to be content to share with those we lend to in loss, as well as profit, if Providence cross them. And upon this condition, a valuable commentator says, It seems as lawful for me to receive interest for money, which another takes pains with, improves, but runs the hazard of in trade, as it is to receive rent for my land, which another takes pains with, improves, but runs the hazard of in husbandry. Alexander Cruden, 1701-1770.

Verse 5. He that putteth not out his money to usury. "If thou lend money to any of my people that is poor by thee". Exodus 22:25 . Rather, according to the letter of the original, "If thou lend money to my people, even to a poor man with thee." The Israelites were a people but little engaged in commerce, and therefore could not in general be supposed to borrow money but from sheer necessity; and of that necessity the lender was not to take advantage by usurious exactions. The law is not to be understood as a prohibition of interest at any rate whatever, but of excessive interest or usury. The clause, "Thou shalt not be to him as an usurer," is equivalent to saying, `Thou shalt not domineer and lord it over him rigorously and cruelly.' That this class of men were peculiarly to be extortionate and oppressive in their dealings with debtors would seem to be implied by the etymology of the original term for usury ($fn neshek), which comes from a root signifying to bite; and in Nehemiah 5:2-5 , we have a remarkable case of the bitter and grinding effects resulting from the creditor's rights over the debtor. A large portion of the people had not only mortgaged their lands, vineyards, and houses, but had actually sold their sons and daughters into bondage, to satisfy the claims of their grasping creditors. In this emergency Nehemiah espoused the cause of the poor, and compelled the rich, against whom he called the people together, to remit the whole of their dues; and, moreover, exacted from them an oath that they would never afterwards oppress their poor brethren for the payment of those debts. This was not because every part of those proceedings had been contrary to the letter of the Mosaic law, but because it was a flagrant breach of equity under the circumstances. It was taking a cruel and barbarous advantage of the necessities of their brethren, at which God was highly indignant, and which his servants properly rebuked. From this law the Hebrew canonists have gathered a general rule, that "Whoso exacteth of a poor man, and knoweth that he hath not aught to pay him, he transgresseth against this prohibition, Thou shalt not be to him as an exacting creditor." (Maimonides, in Ainsworth.) We nowhere learn from the institutes delivered by Moses that the simple taking of interest, especially from the neighbouring nations ( Deuteronomy 23:19-20 ), was forbidden to the Israelites; but the divine law would give no countenance to the griping and extortionate practices to which miserly money lenders are always prone. The deserving and industrious poor might sometimes be reduced to such straits, that pecuniary accommodations might be very desirable to them; and towards such God would inculcate a mild, kind, and forbearing spirit, and the precept is enforced by the relation which they sustained to him: q.d., "Remember that you are lending to my people, my poor; and therefore, take no advantage of their necessities. Trust me against the fear of loss, and treat them kindly and generously." George Bush, in "Notes on the Book of Exodus," 1856.

Verse 5. He that putteth not out his money to usury. 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 everywhere 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 in 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 anything can be lawful to them which is grievous and hurtful to others... It is not without cause that God has in Leviticus 25:35-36 , forbidden usury, adding this reason: "And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase." We see that the end for which the law was framed was that man should not cruelly oppress the poor, who ought rather to receive sympathy and compassion. 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 ($fn) 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, or plundering our fellow men. Ezekiel, indeed ( Ezekiel 18:17 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 Matthew 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. John Calvin, in loc.

Verse 5 (first clause). The Mosaic law forbids the lending of money for interest to an Israelite. Exodus 22:25 Leviticus 25:37 Deuteronomy 23:19 Proverbs 28:8 Ezekiel 18:8 . In several of the passages referred to, it is expressly supposed that money is lent only to the poor, a supposition which has its ground in the simple relations of the Mosaic times, in which lending, for the purpose of speculation and gain, had no existence. Such lending ought only to be a work of brotherly love; and it is a great violation of that if any one, instead of helping his neighbour, takes advantage of his need to bring him into still greater straits. The Mosaic regulation in question has, accordingly, its import also for New Testament times. With the interest lending of capitalists, who borrow for speculation, it has nothing to do. This belongs to a quite different matter, as is implied even by the name ($fn), a mordendo, according to which only such usury can be meant as plagues and impoverishes a neighbour. By unseasonable comparison with our modes of speech, many would expound, "His money he puts not to interest." E. W. Hengstenberg.

Verse 5 (first clause). The worm called in Latin teredo, whereof Pliny hath reported something in his story, breeding in wood, to the touch as soft yet it hath such teeth as endeavour and consumeth the hard timber. So the usurer is a soft beast at first to handle, but in continuance of time the hardness of his teeth will eat thee up, both flesh and bone, if thou beware not. He pleadeth love, but not for thy sake, but for his own; for as the ivy coils and clasps the oak as a lover, but thereby it grows up and over tops the oak, and sucks out the juice and sap thereof, that it cannot thrive nor prosper; so the usurer coils, embraces, and clasps in arms the borrower, that thereby himself may grow richer, and suck all wealth, goods, and riches from him, that he never thrives or prospers after. The pleasure the usurer showeth is like the playing of the cat with the silly mouse: the cat playeth with the mouse, but the play of the cat is the death of the mouse. The usurer pleasures the borrower; but the pleasure of the usurer is the undoing of the borrower. The fox through craft slides and tumbles and makes much pastime till he come to the prey, then he devours: the usurer makes many fair speeches, gives out many fair promises, pretends very great kindness, until he have got thee within his compass, then he crushes and cruciates thee. The usurer preys upon the poor, he waxes rich at the penury of his brother, he clothes himself with the coat of the naked, he gathers riches of the indigency and want of his neighbour; he feedeth himself of the bread of the hungry, and devoureth his poor brother, as the beasts do the smaller; than which, says Ambrose, there is no greater inhumanity and cruelty, no greater wretchedness and iniquity, as Chrysostom in many places, and Basil upon this Psalm, have well observed. Richard Turnbull.

Verse 5. The rich make the poor to fill them; for usurers feed upon the poor, even as great fishes devour the small. Therefore, he which said, Let there not be a beggar in Israel ( Deuteronomy 15:4 ), said too, Let there not be an usurer in Israel. For if there be usurers in Israel there will be beggars in Israel; for usurers make beggars, even as lawyers make quarrellers... It is a miserable occupation to live by sin, and a great comfort to a man when he looketh upon his gold and silver, and his heart telleth him, All this is well gotten; and when he lieth upon his deathbed, and must leave all to his children, he can say unto them, I leave you mine own; but the usurer cannot say, I leave you mine own, but I leave you other men's; therefore the usurer can never die in peace, because if he die before he maketh restitution, he dieth in his sin. Henry Smith.

Verse 5. Biting usurers were so abhorred in the primitive church, that as they condemned the usurer himself, so they made the scribes, who wrote the bonds, and also the witnesses, incapable of any benefit; and that no testament or latter will, written by such should be valid. The house of the usurer was called domus Satanae, the house of the devil; and they ordained that no man should eat or drink with such usurer, nor fetch fire from them; and after they were dead that they should not be buried in Christian burial. The conclusion of this is ( Ezekiel 18:13 ), this sin is matched with theft; and Ezekiel 18:11 , with adultery; and Ezekiel 18:12 , with violence; it is the daughter of oppression and sister to idolatry, and he that doth these things shall not dwell in God's holy hill. Albeit, these worldlings think themselves more honest than thieves and adulterers, yet the Lord maketh their case all alike. John Weemse, 1636.

Verse 5. Taketh reward against the innocent. I am sure this is scala inferni, the right way to hell, to be covetous, to take bribes, and pervert justice. If a judge should ask me the way to hell, I should show him this way: First, let him be a covetous man; let his heart be poisoned with covetousness. Then let him go a little further and take bribes; and, lastly, pervert judgments. Lo, here is the mother, and the daughter, and the daughter's daughter. Avarice is the mother; she brings forth bribe taking, and bribe taking perverting of judgment. There lacks a fourth thing to make up the mess, which, so help me God, if I were judge, should be hangum tuum, a Tyburn tippet to take with him; an it were the judge of the King's Bench, my Lord Chief Judge of England, yea, an it were my Lord Chancellor himself, to Tyburn with him. Hugh Latimer.

Verse 5. Taketh reward against the innocent. I come to corrupt lawyers and advocates, who so often take rewards against the innocent, as they do take upon them the defence of such causes as they in their own conscience are persuaded to be evil and unjust. Which being so common a fault among lawyers, as that very few which plead causes, either in civil or ecclesiastical courts, do seem to make any conscience thereof, to whom all is fish that cometh to their nets; therefore all lawyers are to be exhorted to apply this note unto themselves. George Downame.

Verse 5. He that doeth. It is not said he that professes this or that, or he that believes thus and thus, or he that is of such or such an opinion or way of worship, or he that sets up new lights, and pretends the Spirit for his immediate guide; 'tis not he that hears much or talks much of religion; no, nor he that preaches and prays much, nor he that thinks much of these things, and means well; but it is he that "doeth these things" -- that is actually employed about them -- that is the religious and truly godly man. It is not, I say, a formal professor, a confidant solifidian, a wild opinionist, a high flown perfectist; it is not a constant hearer, or a mighty talker, or a laborious teacher, or a gifted brother, or a simple well wisher must pass; but it is the honest and sincere doer of these things, that will abide the test and stand the trial; when all other flashy pretences shall, in those searching flames, be burnt and consumed like "hay and stubble," as the apostle expresses it. To wear Christ's livery and to do him no service is but to mock a gracious Master; to own him in our profession and deny him in our practice, is, with Judas, to betray him with a kiss of homage; with the rude soldiers to bow the knee before him, and, in the meantime to beat his sacred head with his reeden sceptre, and with Pilate to crown him with thorns, to crucify the Lord and write over his head, "King of the Jews:" in a word, to grieve him with our honours, and wound him with our acknowledgments. A Christian profession without a life answerable, will be so far from saving any one, that will highly aggravate his condemnation; when a dissembled friendship at the great day of discoveries shall be looked upon as the worst of enmities. A mere outside formality of worship, is at best but Prometheus's sacrifice, a skeleton of bones and a religious cheat...The harmless humour of meaning well is not enough to approve a man's spiritual state, to acquit obligations, or to ascertain his expectations. For he that bids us "eschew evil" does immediately subjoin, that we must "follow" and "hold fast that which is good." It will be no good account not to have done evil, unless we make it appear that we have been doing good too; since the non commission of great sins will not excuse our omission of great duties. In the best commonwealth of bees, the drone without a sting, as she has no weapon for mischief, so, wanting a tool for employ, is deservedly cashiered the hive. Condensed from Adam Littleton, D.D., 1627-1694.

Verse 5. He that doeth these things shall never be moved. Mark how the prophet saith not, he that readeth these things, or he that heareth these things, but he that doth them, shall never be removed. For were it enough to read or hear these precepts, then should an infinite number of vain and wicked persons enter into, and continue in the church, which notwithstanding have no place therein; for there are very few, or none at all, which have not read, or at least have not heard these things, yet they will not do them. Neither doth he say, he that talketh of these things, but he that doth them; for many now in these days can talk gloriously of uprightness, justice, truth, in whom notwithstanding, there is neither upright dealings, nor sound righteousness, nor unfeigned truth to be found. Many can say that slander is sin, injury is iniquity, to receive false reports is uncharitable, that it becometh not the saints to flatter the wicked, that to break promise and falsify their oaths is unseemly, to give upon usury is oppression, to receive bribes against the innocent is extreme cruelty; yet themselves backbite and hurt their neighbour, they themselves believe every tale that is brought them, they flatter and fawn upon the wicked for advantage, they swear and forswear for commodity, they oppress through usury, and receive gifts of bribery against the innocent; and so in word they speak of these things, but do them not indeed... Neither doth David say he that preacheth these, shall never be removed, for then not only many other wicked persons, which can speak of, yea, many ungodly men which can also preach of virtue, should have the place in the Lord's tabernacle, and rest upon his holy hill; but also among others, even Balaam the covetous prophet, should have a sure place in God's tabernacle; for he could say, "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more" ( Numbers 22:18 ); yet he took rewards; yet he was carried away with covetousness, as much as in him lay, to work the destruction of Israel, the innocent people of the Lord. Richard Turnbull.

Verse 5. Shall never be moved. Moved he may be for a time, but not removed for ever. His soul is bound up in the bundle of life, near unto the throne of glory; when the souls of the wicked are restless as a stone in the midst of a sling, saith the Targum in 1 Samuel 25. John Trapp.

Verse 5 (last clause). The holy soul is the love of God, the joy of angels; her eyes dare look upon the glorious Judge whom she knows to be her Saviour. Her heart is courageous; she dares stand the thunder; and when guilty minds creep into corners, she is confident in him that will defend her. She challengeth the whole world to accuse her of injustice, and fears not the subornation of false witnesses, because she knows the testimony of her own conscience. Her language is free and bold, without the guiltiness of broken stops. Her forehead is clear and smooth, as the brow of heaven. Her knees are ever bent to the throne of grace; her feet travelling toward Jerusalem; her hands weaving the web of righteousness. Good men bless her; good angels guard her; the Son of God doth kiss her; and when all the world shall be turned to a burning pile, she shall be brought safe to the mountain of joy, and set in a throne of blessedness for ever. Thomas Adams.



Verse 5. The evidences and privileges of godly men.

Verse 5. (last clause). The fixedness and safety of the godly.

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