| Barnes' Notes on the Bible 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 - נשׁך 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, Exodus 22:25; Leviticus 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 Deuteronomy 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 Exodus 23:8; Deuteronomy 16:19; Deuteronomy 27:25; Proverbs 17:23. He that doeth these things shall never be moved - That is, in answer to the question in Psalm 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 Matthew 7:24-25.
Clarke's Commentary on the BiblePutteth 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 neighbor, no man that fears God can be guilty of it. The word נשך 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 נשך 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 נשך. 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 Scotttsh 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, continued...
Gill's Exposition of the Entire BibleHe 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 Exodus 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 1 Corinthians 5:11; nor taketh reward against the innocent; either to swear falsely against him, or to pass a wrong sentence on him; see 1 Samuel 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, Revelation 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, 2 Peter 1:10; but shall be as Mount Zion which can never be removed, Psalm 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".
Geneva Study BibleHe 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.
Wesley's Notes 15:5 To usury - In such a manner as is contrary to God's law: of which see otherwise, Exod 22:25 Levit 25:36,37, and c. Reward - Or, a bribe for him who hath a bad cause. Moved - He shall abide with God here, and when he dies be for ever with the Lord.
Jamieson-Fausset-Brown Bible Commentary5. (Compare Le 25:37; De 23:19, 20). usury is derived from a verb meaning "to bite." All gains made by the wrongful loss of others are forbidden. taketh reward, &c.-The innocent would not otherwise be condemned (compare Ex 23:8; De 16:19). Bribery of all sorts is denounced. doeth these, &c.-Such persons admitted to God's presence and favor shall never be moved (Ps 10:6; 13:5).
Matthew Henry's Concise Commentary15:1-5 The way to heaven, if we would be happy, we must be holy. We are encouraged to walk in that way. - Here is a very serious question concerning the character of a citizen of Zion. It is the happiness of glorified saints, that they dwell in the holy hill; they are at home there, they shall be for ever there. It concerns us to make it sure to ourselves that we have a place among them. A very plain and particular answer is here given. Those who desire to know their duty, will find the Scripture a very faithful director, and conscience a faithful monitor. A citizen of Zion is sincere in his religion. He is really what he professes to be, and endeavours to stand complete in all the will of God. He is just both to God and man; and, in speaking to both, speaks the truth in his heart. He scorns and abhors wrong and fraud; he cannot reckon that a good bargain, nor a saving one, which is made with a lie; and knows that he who wrongs his neighbour will prove, in the end, to have most injured himself. He is very careful to do hurt to no man. He speaks evil of no man, makes not others' faults the matter of his common talk; he makes the best of every body, and the worst of nobody. If an ill-natured story be told him, he will disprove it if he can; if not, it goes no further. He values men by their virtue and piety. Wicked people are vile people, worthless, and good for nothing; so the word signifies. He thinks the worse of no man's piety for his poverty and mean condition. He reckons that serious piety puts honour upon a man, more than wealth, or a great name. He honours such, desires their conversation and an interest in their prayers, is glad to show them respect, or do them a kindness. By this we may judge of ourselves in some measure. Even wise and good men may swear to their own hurt: but see how strong the obligation is, a man must rather suffer loss to himself and his family, than wrong his neighbour. He will not increase his estate by extortion, or by bribery. He will not, for any gain, or hope of it to himself, do any thing to hurt a righteous cause. Every true living member of the church, like the church itself, is built upon a Rock. He that doeth these things shall not be moved for ever. The grace of God shall always be sufficient for him. The union of these tempers and this conduct, can only spring from repentance for sin, faith in the Saviour, and love to him. In these respects let us examine and prove our own selves.
Matthew Henry's Whole Bible CommentaryPSALM 15 The scope of this short but excellent psalm is to show us the way to heaven, and to convince us that, if we would be happy, we must be holy and honest. Christ, who is himself the way, and in whom we must walk as our way, has also shown us the same way that is here prescribed, Mt. 19:17. "If thou wilt enter into life, keep the commandments." In this psalm, I. By the question (v. 1) we are directed and excited to enquire for the way. II. By the answer to that question, in the rest of the psalm, we are directed to walk in that way (v. 2-5). III. By the assurance given in the close of the psalm of the safety and happiness of those who answer these characters we are encouraged to walk in that way (v. 5). A psalm of David. Verses 1-5 Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion (v. 1): "Lord, who shall abide in thy tabernacle? Let me know who shall go to heaven." Not, who by name (in this way the Lord only knows those that are his), but who by description: "What kind of people are those whom thou wilt own and crown with distinguishing and everlasting favours?" This supposes that it is a great privilege to be a citizen of Zion, an unspeakable honour and advantage,-that all are not thus privileged, but a remnant only,-and that men are not entitled to this privilege by their birth and blood: all shall not abide in God's tabernacle that have Abraham to their father, but, according as men's hearts and lives are, so will their lot be. It concerns us all to put this question to ourselves, Lord, what shall I be, and do, that I may abide in thy tabernacle? Lu. 18:18; Acts 16:30. 1. Observe to whom this enquiry is addressed-to God himself. Note, Those that would find the way to heaven must look up to God, must take direction from his word and beg direction from his Spirit. It is fit he himself should give laws to his servants, and appoint the conditions of his favours, and tell who are his and who not. 2. How it is expressed in Old-Testament language. (1.) By the tabernacle we may understand the church militant, typified by Moses's tabernacle, fitted to a wilderness-state, mean and movable. There God manifests himself, and there he meets his people, as of old in the tabernacle of the testimony, the tabernacle of meeting. Who shall dwell in this tabernacle? Who shall be accounted a true living member of God's church, admitted among the spiritual priests to lodge in the courts of this tabernacle? We are concerned to enquire this, because many pretend to a place in this tabernacle who really have no part nor lot in the matter. (2.) By the holy hill we may understand the church triumphant, alluding to Mount Zion, on which the temple was to be built by Solomon. It is the happiness of glorified saints that they dwell in that holy hill; they are at home there: they shall be for ever there. It concerns us to know who shall dwell there, that we may make it sure to ourselves that we shall have a place among them, and may then take the comfort of it, and rejoice in prospect of that holy hill. II. A very plain and particular answer to this question. Those that desire to know their duty, with a resolution to do it, will find the scripture a very faithful director and conscience a faithful monitor. Let us see then the particular characters of a citizen of Zion. 1. He is one that is sincere and entire in his religion: He walketh uprightly, according to the condition of the covenant (Gen. 17:1), "Walk before me, and be thou perfect" (it is the same word that is here used) "and then thou shalt find me a God all-sufficient." He is really what he professes to be, is sound at heart, and can approve himself to God, in his integrity, in all he does; his conversation is uniform, and he is of a piece with himself, and endeavours to stand complete in all the will of God. His eye perhaps is weak, but it is single; he has his spots indeed, but he does not paint; he is an Israelite indeed in whom is no guile, Jn. 1:47; 2 Co. 1:12. I know no religion but sincerity. 2. He is one that is conscientiously honest and just in all his dealings, faithful and fair to all with whom he has to do: He worketh righteousness; he walks in all the ordinances and commandments of the Lord, and takes care to give all their due, is just both to God and man; and, in speaking to both, he speaks that which is the truth in his heart; his prayers, professions, and promises, to God, come not out of feigned lips, nor dares he tell a lie, or so much as equivocate, in his converse or commerce with men. He walks by the rules of righteousness and truth, and scorns and abhors the gains of injustice and fraud. He reckons that that cannot be a good bargain, nor a saving one, which is made with a lie, and that he who wrongs his neighbour, though ever so plausibly, will prove, in the end, to have done the greatest injury to himself. 3. He is one that contrives to do all the good he can to his neighbours, but is very careful to do hurt to no man, and is, in a particular manner, tender of his neighbour's reputation, v. 3. He does no evil at all to his neighbour willingly or designedly, nothing to offend or grieve his spirit, nothing to prejudice the health or ease of his body, nothing to injure him in his estate or secular interests, in his family or relations; but walks by that golden rule of equity, To do as he would be done by. He is especially careful not to injure his neighbour in his good name, though many, who would not otherwise wrong their neighbours, make nothing of that. If any man, in this matter, bridles not his tongue, his religion is vain. He knows the worth of a good name, and therefore he backbites not, defames no man, speaks evil of no man, makes not others' faults the subject of his common talk, much less of his sport and ridicule, nor speaks of them with pleasure, nor at all but for edification. He makes the best of every body, and the worst of nobody. He does not take up a reproach, that is, he neither raises it nor receives it; he gives no credit nor countenance to a calumny, but frowns upon a backbiting tongue, and so silences it, Prov. 25:23. If an ill-natured character of his neighbour be given him, or an ill-natured story be told him, he will disprove it if he can; if not, it shall die with him and go no further. His charity will cover a multitude of sins. 4. He is one that values men by their virtue and piety, and not by the figure they make in the world, v. 5. (1.) He thinks the better of no man's wickedness for his pomp and grandeur: In his eyes a vile person is contemned. Wicked people are vile people, worthless and good for nothing (so the word signifies), as dross, as chaff, and as salt that has lost its savour. They are vile in their choices (Jer. 2:13), in their practices, Isa. 32:6. For this wise and good men contemn them, not denying them civil honour and respect as men, as men in authority and power perhaps (1 Pt. 2:17, Rom. 13:7), but, in their judgment of them, agreeing with the word of God. They are so far from envying them that they pity them, despising their gains (Isa. 33:15), as turning to no account, their dainties (Ps. 141:4), their pleasures (Heb. 11:24, 25) as sapless and insipid. They despise their society (Ps. 119:115; 2 Ki. 3:14); they despise their taunts and threats, and are not moved by them, nor disturbed at them; they despise the feeble efforts of their impotent malice (Ps. 2:1, 4), and will shortly triumph in their fall, Ps. 52:6, 7. God despises them, and they are of his mind. (2.) He thinks the worse of no man's piety for his poverty and meanness, but he knows those that fear the Lord. He reckons that serious piety, wherever it is found, puts an honour upon a man, and makes his face to shine, more than wealth, or wit, or a great name among men, does or can. He honours such, esteems them very highly in love, desires their friendship and conversation and an interest in their prayers, is glad of an opportunity to show them respect or do them a good office, pleads their cause and speaks of them with veneration, rejoices when they prosper, grieves when they are removed, and their memory, when they are gone, is precious with him. By this we may judge of ourselves in some measure. What rules do we go by in judging of others? 5. He is one that always prefers a good conscience before any secular interest or advantage whatsoever; for, if he has promised upon oath to do any thing, though afterwards it appear much to his damage and prejudice in his worldly estate, yet he adheres to it and changes not, v. 4. See how weak-sighted and short-sighted even wise and good men may be; they may swear to their own hurt, which they were not aware of when they took the oath. But see how strong the obligation of an oath is, that a man must rather suffer loss to himself and his family than wrong his neighbour by breaking his oath. An oath is a sacred thing, which we must not think to play fast and loose with. 6. He is one that will not increase his estate by any unjust practices, v. 5. (1.) Not by extortion: He putteth not out his money to usury, that he may live at ease upon the labours of others, while he is in a capacity for improving it by his own industry. Not that it is any breach of the law of justice or charity for the lender to share in the profit which the borrower makes of his money, any more than for the owner of the land to demand rent from the occupant, money being, by art and labour, as improvable as land. But a citizen of Zion will freely lend to the poor, according to his ability, and not be rigorous and severe in recovering his right from those that are reduced by Providence. (2.) Not by bribery: He will not take a reward against the innocent; if he be any way employed in the administration of public justice, he will not, for any gain, or hope of it, to himself, do any thing to the prejudice of a righteous cause. III. The psalm concludes with a ratification of this character of the citizen of Zion. He is like Zion-hill itself, which cannot be moved, but abides for ever, Ps. 125:1. Every true living member of the church, like the church itself, is built upon a rock, which the gates of hell cannot prevail against: He that doeth these things shall never be moved; shall not be moved for ever, so the word is. The grace of God shall always be sufficient for him, to preserve him safe and blameless to the heavenly kingdom. Temptations shall not overcome him, troubles shall not overwhelm him, nothing shall rob him of his present peace nor his future bliss. In singing this psalm we must teach and admonish ourselves, and one another, to answer the characters here given of the citizen of Zion, that we may never be moved from God's tabernacle on earth, and may arrive, at last, at that holy hill where we shall be for ever out of the reach of temptation and danger. |
