New International Version
who lends money to the poor without interest; who does not accept a bribe against the innocent. Whoever does these things will never be shaken.
King James Bible
He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
Darby Bible Translation
[He that] putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved.
World English Bible
he who doesn't lend out his money for usury, nor take a bribe against the innocent. He who does these things shall never be shaken. A Poem by David.
Young's Literal Translation
His silver he hath not given in usury, And a bribe against the innocent Hath not taken; Whoso is doing these is not moved to the age!
Psalm 15:5 Parallel
CommentaryClarke's Commentary on the Bible
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 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,
Treasury of Scripture Knowledge
He that doeth
LibraryQuestion of the Division of Life into the Active and the Contemplative
I. May Life be fittingly divided into the Active and the Contemplative? S. Augustine, De Consensu Evangelistarum, I., iv. 8 " Tractatus, cxxiv. 5, in Joannem II. Is this division of Life into the Active and the Contemplative a sufficient one? S. Augustine, Of the Trinity, I., viii. 17 I May Life be fittingly divided into the Active and the Contemplative? S. Gregory the Great says: "There are two kinds of lives in which Almighty God instructs us by His Sacred Word--namely, the active and …
St. Thomas Aquinas—On Prayer and The Contemplative Life
Thus Then what is Written, "The Mouth that Lieth...
Question Lxxxi of the virtue of Religion
Rules to be Observed in Singing of Psalms.
2 Peter 1:10
Therefore, my brothers and sisters, make every effort to confirm your calling and election. For if you do these things, you will never stumble,
"If you lend money to one of my people among you who is needy, do not treat it like a business deal; charge no interest.
"Do not accept a bribe, for a bribe blinds those who see and twists the words of the innocent.
Do not take interest or any profit from them, but fear your God, so that they may continue to live among you.
Do not pervert justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the innocent.
Do not charge a fellow Israelite interest, whether on money or food or anything else that may earn interest.
You may charge a foreigner interest, but not a fellow Israelite, so that the LORD your God may bless you in everything you put your hand to in the land you are entering to possess.
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