Psalm 15:5
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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
Clarke'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


Exodus 22:25 If you lend money to any of my people that is poor by you, you shall not be to him as an usurer, neither shall you lay on him usury.

Leviticus 25:35-37 And if your brother be waxen poor, and fallen in decay with you; then you shall relieve him: yes, though he be a stranger...

Deuteronomy 23:19,20 You shall not lend on usury to your brother; usury of money, usury of victuals, usury of any thing that is lent on usury...

Nehemiah 5:2-5,7-13 For there were that said, We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live...

Ezekiel 18:8,17 He that has not given forth on usury, neither has taken any increase, that has withdrawn his hand from iniquity...

Ezekiel 22:12 In you have they taken gifts to shed blood; you have taken usury and increase...

nor taketh

Exodus 23:7,8 Keep you far from a false matter; and the innocent and righteous slay you not: for I will not justify the wicked...

Deuteronomy 16:19 You shall not wrest judgment; you shall not respect persons, neither take a gift: for a gift does blind the eyes of the wise...

Isaiah 33:15 He that walks righteously, and speaks uprightly; he that despises the gain of oppressions, that shakes his hands from holding of bribes...

Micah 7:3 That they may do evil with both hands earnestly, the prince asks, and the judge asks for a reward; and the great man...

Matthew 26:15 And said to them, What will you give me, and I will deliver him to you? And they covenanted with him for thirty pieces of silver.

Matthew 27:3-5 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself...

He that doeth

Psalm 16:8 I have set the LORD always before me: because he is at my right hand, I shall not be moved.

Psalm 55:22 Cast your burden on the LORD, and he shall sustain you: he shall never suffer the righteous to be moved.

Psalm 106:3 Blessed are they that keep judgment, and he that does righteousness at all times.

Psalm 112:6 Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance.

Proverbs 12:3 A man shall not be established by wickedness: but the root of the righteous shall not be moved.

Ezekiel 18:27 Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right...

Matthew 7:21-25 Not every one that said to me, Lord, Lord, shall enter into the kingdom of heaven...

James 1:22-25 But be you doers of the word, and not hearers only, deceiving your own selves...

2 Peter 1:10,11 Why the rather, brothers, give diligence to make your calling and election sure: for if you do these things, you shall never fall...

Question 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[291]: "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...
31. Thus then what is written, "The mouth that lieth, slayeth the soul;" [2351] of what mouth it speaketh, is the question. For in general when the Scripture speaks of the mouth, it signifies the very seat of our conception [2352] in the heart, where is approved and decreed whatever also by the voice, when we speak the truth, is uttered: so that he lieth with the heart who approveth a lie; yet that man may possibly not lie with the heart, who uttereth other than is in his mind, in such sort that
St. Augustine—On Lying

Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan,
St. Thomas Aquinas—On Prayer and The Contemplative Life

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the
Lewis Bayly—The Practice of Piety

Cross References
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,

Exodus 22:25
"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.

Exodus 23:8
"Do not accept a bribe, for a bribe blinds those who see and twists the words of the innocent.

Leviticus 25:36
Do not take interest or any profit from them, but fear your God, so that they may continue to live among you.

Deuteronomy 16:19
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.

Deuteronomy 23:19
Do not charge a fellow Israelite interest, whether on money or food or anything else that may earn interest.

Deuteronomy 23:20
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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