8he who hasn’t lent to them with interest, hasn’t taken any increase from them, who has withdrawn his hand from iniquity, has executed true justice between man and man,
9has walked in my statutes, and has kept my ordinances, to deal truly; he is just, he shall surely live,” says the Lord Yahweh.
8 he who hasn’t lent to them with interest, hasn’t taken any increase from them, who has withdrawn his hand from iniquity, has executed true justice between man and man,
9 has walked in my statutes, and has kept my ordinances, to deal truly; he is just, he shall surely live,” says the Lord Yahweh.
KJVKing James Version
8 He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man,
9 Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.
Show all 3 translations
JPSJPS Tanakh (1917)
8 he that hath not given forth upon interest, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true justice between man and man,
9 hath walked in My statutes, and hath kept Mine ordinances, to deal truly; he is just, he shall surely live, saith the Lord GOD.
Exodus 22:25(v8)“If you lend money to any of my people with you who is poor, you shall not be to him as a creditor. You shall not charge him interest.
Ezekiel 20:11(v9)I gave them my statutes, and showed them my ordinances, which if a man does, he will live in them.
Habakkuk 2:4(v9)Behold, his soul is puffed up. It is not upright in him, but the righteous will live by his faith.
Amos 5:4(v9)For Yahweh says to the house of Israel: “Seek me, and you will live;
Zechariah 8:16(v8)These are the things that you shall do: speak every man the truth with his neighbor. Execute the judgment of truth and peace in your gates,
Show all 52 cross-references
Leviticus 25:35-37(v8)“ ‘If your brother has become poor, and his hand can’t support himself among you, then you shall uphold him. He shall live with you like an…
Deuteronomy 10:12-13(v9)Now, Israel, what does Yahweh your God require of you, but to fear Yahweh your God, to walk in all his ways, to love him, and to serve…
Deuteronomy 23:19-20(v8)You shall not lend on interest to your brother: interest of money, interest of food, interest of anything that is lent on interest. You may…
Romans 1:17(v9)For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.”
1 John 2:29(v9)If you know that he is righteous, you know that everyone who practices righteousness has been born of him.
Ezekiel 18:17(vv8–9)who has withdrawn his hand from the poor, who hasn’t received interest or increase, has executed my ordinances, has walked in my statutes;…
Deuteronomy 1:16-17(v8)I commanded your judges at that time, saying, “Hear cases between your brothers and judge righteously between a man and his brother, and…
Deuteronomy 16:18-20(v8)You shall make judges and officers in all your gates, which Yahweh your God gives you, according to your tribes; and they shall judge the…
Psalms 15:5(v8)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.
Ezekiel 18:13(v8)has lent with interest, and has taken increase from the poor; shall he then live? He shall not live. He has done all these abominations. He…
Ezekiel 22:12(v8)In you have they taken bribes to shed blood. You have taken interest and increase, and you have greedily gained of your neighbors by…
1 John 3:7(v9)Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous.
Leviticus 18:5(v9)You shall therefore keep my statutes and my ordinances, which if a man does, he shall live in them. I am Yahweh.
Leviticus 19:15(v8)“ ‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your…
Leviticus 19:35(v8)“ ‘You shall do no unrighteousness in judgment, in measures of length, of weight, or of quantity.
Deuteronomy 4:1(v9)Now, Israel, listen to the statutes and to the ordinances which I teach you, to do them; that you may live, and go in and possess the land…
Deuteronomy 5:1(v9)Moses called to all Israel, and said to them, “Hear, Israel, the statutes and the ordinances which I speak in your ears today, that you may…
Deuteronomy 6:1-2(v9)Now these are the commandments, the statutes, and the ordinances, which Yahweh your God commanded to teach you, that you might do them in…
Deuteronomy 11:1(v9)Therefore you shall love Yahweh your God, and keep his instructions, his statutes, his ordinances, and his commandments, always.
2 Samuel 22:24(v8)I was also perfect toward him. I kept myself from my iniquity.
Nehemiah 5:1-11(v8)Then there arose a great cry of the people and of their wives against their brothers the Jews. For there were some who said, “We, our sons…
Nehemiah 5:15(v8)But the former governors who were before me were supported by the people, and took bread and wine from them, plus forty shekels of silver;…
Nehemiah 9:13-14(v9)“You also came down on Mount Sinai, and spoke with them from heaven, and gave them right ordinances and true laws, good statutes and…
Job 29:7-17(v8)when I went out to the city gate, when I prepared my seat in the street. The young men saw me and hid themselves. The aged rose up and…
Psalms 19:7-11(v9)Yahweh’s law is perfect, restoring the soul. Yahweh’s covenant is sure, making wise the simple. Yahweh’s precepts are right, rejoicing the…
Psalms 24:4-6(v9)He who has clean hands and a pure heart; who has not lifted up his soul to falsehood, and has not sworn deceitfully. He shall receive a…
Psalms 105:44-45(v9)He gave them the lands of the nations. They took the labor of the peoples in possession, that they might keep his statutes, and observe his…
Psalms 119:1-6(v9)Blessed are those whose ways are blameless, who walk according to Yahweh’s law. Blessed are those who keep his statutes, who seek him with…
Proverbs 28:8(v8)He who increases his wealth by excessive interest gathers it for one who has pity on the poor.
Proverbs 31:8-9(v8)Open your mouth for the mute, in the cause of all who are left desolate. Open your mouth, judge righteously, and serve justice to the poor…
Isaiah 1:17(v8)Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.”
Isaiah 33:15(v8)He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a…
Jeremiah 15:10(v8)Woe is me, my mother, that you have borne me, a man of strife, and a man of contention to the whole earth! I have not lent, neither have…
Jeremiah 22:15-16(v8)“Should you reign, because you strive to excel in cedar? Didn’t your father eat and drink, and do justice and righteousness? Then it was…
Ezekiel 20:13(v9)“ ‘ “But the house of Israel rebelled against me in the wilderness. They didn’t walk in my statutes, and they rejected my ordinances, which…
Ezekiel 33:15(v9)if the wicked restore the pledge, give again that which he had taken by robbery, walk in the statutes of life, committing no iniquity; he…
Ezekiel 36:27(v9)I will put my Spirit within you, and cause you to walk in my statutes. You will keep my ordinances and do them.
Ezekiel 37:24(v9)“ ‘ “My servant David will be king over them. They all will have one shepherd. They will also walk in my ordinances, and observe my…
Amos 5:14(v9)Seek good, and not evil, that you may live; and so Yahweh, the God of Armies, will be with you, as you say.
Amos 5:24(v9)But let justice roll on like rivers, and righteousness like a mighty stream.
Zechariah 7:9-10(v8)“Thus has Yahweh of Armies spoken, saying, ‘Execute true judgment, and show kindness and compassion every man to his brother. Don’t oppress…
Luke 1:6(v9)They were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.
Luke 10:27-29(v9)He answered, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and…
John 14:21(v9)One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love…
Acts 24:16(v9)In this I also practice always having a conscience void of offense toward God and men.
James 1:22-25(v9)But be doers of the word, and not only hearers, deluding your own selves. For if anyone is a hearer of the word and not a doer, he is like…
James 2:18-26(v9)Yes, a man will say, “You have faith, and I have works.” Show me your faith without works, and I will show you my faith by my works. You…
52 distinct cross-references across this passage (53 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn v9We yesterday explained why the Prophet says that no…
We yesterday explained why the Prophet says that no one is just unless he withdraw his hands from iniquity, because many occasions tempt us to injure others: unless we restrain ourselves in a middle course we often hurt our neighbors. Now among the virtues of a just man he puts, to judge according to truth: to act truthfully, says he, between man and man. This seems indeed to be the proper duty of judges who discharge a public office, but yet it is suitable to private persons; for although no one argues his own cause except before some one endued with power to decide it, yet we see that the inclinations of men often pervert equity and rectitude in judgments. Again, many are chosen arbitrators who do not hold any public office. The meaning is, that what Ezekiel previously sought concerning equity is extended to the causes of others, that no one should turn aside from right and equity through private friendship. Afterwards it follows, if he has walked in my statutes and kept my judgments, in acting with truthfulness. Again, the Prophet returns to general remarks: for he has recorded certain kinds of justice, as we said yesterday, whence its nature may be more clearly perceived. Besides, because God’s law contains within it more than the prophet has thus far mentioned; hence it was necessary to add this clause, who has walked in my decrees, says he. It is too cold to restrict this to ceremonies, as is sometimes done; hence I interpret it of edicts or decrees. The metaphor of walking does not require a long explanation, as it is very common in Scripture. Hence, to walk in God’s precepts is nothing else than to form his life and morals according to the rule which has been prescribed by God; or, what is the same thing, so to conduct oneself, that in desiring to be deemed just a man should attempt nothing but what is agreeable to God’s precepts. But since the observance of the law is difficult, first, because we are not only of a frail disposition, but prone to sin; hence the word “serving” is added, by which the Prophet commends diligence. Whoever wishes to direct his life according to God’s precepts should attentively keep them, since nothing is more natural than to transgress and fall. He now adds, for acting truthfully. Integrity is here denoted by the word truthfulness. We gather, then, from this word the fruitful teaching, that the object of God’s whole law is to conduct ourselves without deceit or fraud, and study to assist one another in simplicity, and to conduct ourselves with sincerity in every duty. If any one, then, asks the object of the law, the Prophet here describes it to us — the performance of truth; and this is said rightly of the second table. But this may be adapted to the former table, since the Scripture teaches us that no dissembling can be pleasing to God. And we see also what Paul says when he briefly defines the end of the law to be charity out of any pure heart, and faith unfeigned. (1 Timothy 1:5.) But the word truth in this passage is, in my judgment, referred to that sincerity which we must cultivate, so that no one should deceive another, nor act fraudulently or knowingly, but be really simple and sincere. He adds, he is just, and in living he shall live, says the Lord Jehovah. At length he pronounces, as we said, that he is just who has faithfully observed God’s law; then that a recompense is prepared for all the just who thus sincerely worship God. Now let us come to the second example.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp1656 · Public DomainOn vv8–9Eze 18:8 He [that] hath not given forth upon…
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,
Ver. 8. He that hath not given forth upon usury.] Of this sin, see what I have said elsewhere. {Exo 22:25 Psa 15:5 Neh 5:10}
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Neither hath taken any increase.] Interest we call it now, after the French, who first helped us to that fine word. {a} 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 the biting, and Tarbith the toothless usury, as equally naught.
That hath withdrawn his hand from iniquity.] Whether it be injury to another, revenge, raking together riches of unrighteousness, reaching after honours, &c.
Hath executed true judgment.] Without partiality or passion, whether he be a judge or an arbitrator.
{a} Nihil interest inter funas et foenus; nihil inter mortem distat et sortem. - Ambros.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv8–9Given forth; lent or put into another’s hand, on…
Given forth; lent or put into another’s hand, on condition of returning not the same, or equal value, but much more.
Upon usury; 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; Lev 25:35-37; Deu 23:19,20.
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Any is not in the Hebrew, though interpreters here insert it for the greater emphasis and weight. This
increase 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.
That hath withdrawn his hand from iniquity: 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.
Hath executed true judgment between man and man: 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 borrower’s case, and used him with kindness as he would be used himself, this man is no usurer.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv8–9If he beget a son that is a robber,…
If he beget a son that is a robber, a shedder of blood,.... But if this just man beget a son that is a thief and a murderer, as he may; for grace is not conveyed by natural generation, though sin is: a good man has often bad children, even such as are guilty of capital crimes, as a "robber", a "highwayman", a "breaker up", or "through", as the word (e) signifies; one that breaks through walls, and into houses, and breaks through all the laws of God and man; and sticks not to shed innocent blood in committing his thefts and robberies, as these sins often go together; such an one was Barabbas, whose name signifies the son of a father, and perhaps his father might be a good man:
and that doeth the like to any one of these things; or that does anyone of these things, whether theft or murder.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv8–9Increase - Illegal interest. Iniquity - Injustice of every…
Increase - Illegal interest. Iniquity - Injustice of every kind.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv8–9Verse 8.
Verse 8.
10. Hath not given forth upon usury] בנשך לא יתן beneshech lo yitten. נשך nasach signifies to bite; usury is properly so termed, because it bites into and devours the principal. Usury signifies, with us, exacting unlawful interest for money; and taking the advantage of a man's necessities to advance him cash on exorbitant profit. This bites the receiver in his property, and the lender in his salvation.
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11. Neither hath taken any increase] In lending has not required more than was lent; and has not taken that product of the cash lent, which was more than the value for its use. This may be a part of the tenth article.
12. That hath withdrawn his hand from iniquity] Never associates with those who act contrary to justice and equity; his hand or influence being never found among evil workers.
13. Hath executed true judgment between man and man] Being neither swayed by prejudice, fear, nor favour.
These thirteen points concern his social and civil relations.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes1834 · Public DomainOn vv8–9Usury - is the profit exacted for the loan…
Usury - is the profit exacted for the loan of money, “increase” that which is taken for goods; both are forbidden Lev 25:36; Deu 23:19. 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v8Increase more than what he lent, on any pretext.…
Increase more than what he lent, on any pretext. (St. Jerome) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv8–9usury--literally, "biting." The law forbade the Jew to take…
usury--literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Exo 22:25; Deu 23:19-20; Neh 5:7; Psa 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.
increase--in the case of other kinds of wealth; as "usury" refers to money (Lev 25:36).
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withdrawn . . . hand, &c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.
judgment--justice.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv8–98. References, Exo_22:25; Lev_25:36-37; Deu_1:16; Deu_23:19.
Usury — 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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv8–98. On usury cf. the humane law, Lev_25:35-37. The…
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] When acting as judge, or as umpire between man and man.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn v8(8) Given forth upon usury.—In Scripture usury does not…
(8) Given forth upon usury.—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.
Executed true judgment.—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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn v8He that hath not given forth his money upon…
He that hath not given forth his money upon usury. The word "usury," we must remember, is used, not, as with us, for exorbitant interest above the market rate, but for interest of any kind. This was allowed in commercial dealings with foreigners, (Deu_23:20) but was altogether forbidden in the ease of loans to Israelites. (Lev_25:35, Lev_25:37; Deu_23:19; Isa_24:2) The principle implied in this distinction was that, although it was, on strict principles of justice, allowable to charge for the use of money, as for the use of lands or the hire of cattle, Israel, as a people, was under the higher law of brotherhood. If money was to be lent at all, it was to be lent as to a brother in went (Mat_5:42; Luk_6:35) for the relief of his necessities, and not to make profit. A brother who would not help a brother by a loan without interest was thought unworthy of the name. The ideal of the social polity of Israel was that it was to consist of a population of small freeholders, bound together by ties of mutual help a national friendly society, rather than of traders and manufacturers; and hence the whole drift of its legislation tended to repress the money making spirit which afterwards became specially characteristic of its people, and ate like a canker into its life. The distinction between the two words seems to be that "usury" represents any interest on money; and "increase," any profit on the sale of goods beyond the cost of production, as measured by the maintenance of the worker and his family. To buy in the cheapest market and sell in the dearest was not to be the rule in a nation of brothers, and it was wiser to forbid it altogether rather than to sanction what we call a "reasonable rate" of interest or profit. Hath executed true judgment. The last special feature in the description of the righteous man is that he is free from the judicial corruption which has always been the ineradicable evil of Eastern social life. (1Sa_8:3 1Sa_12:3; Amo_5:12; Isa_33:15)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v8General Information:
General Information:
Yahweh continues to describe the actions of the righteous man.
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interest
This word refers to the money paid by a person to use borrowed money. However, some modern versions interpret "any interest" in this passage as "too much interest."
establishes faithfulness between people
This means that he judges fairly the disputes that may arise between people.
that man walks in my statutes
Yahweh speaks of a person obeying his statutes as if the statutes were a path in which the person walks. AT: "that man obeys my statutes" (See: Metaphor)
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On v9 We yesterday explained why the Prophet says that no…
We yesterday explained why the Prophet says that no one is just unless he withdraw his hands from iniquity, because many occasions tempt us to injure others: unless we restrain ourselves in a middle course we often hurt our neighbors. Now among the virtues of a just man he puts, to judge according to truth: to act truthfully, says he, between man and man. This seems indeed to be the proper duty of judges who discharge a public office, but yet it is suitable to private persons; for although no one argues his own cause except before some one endued with power to decide it, yet we see that the inclinations of men often pervert equity and rectitude in judgments. Again, many are chosen arbitrators who do not hold any public office. The meaning is, that what Ezekiel previously sought concerning equity is extended to the causes of others, that no one should turn aside from right and equity through private friendship. Afterwards it follows, if he has walked in my statutes and kept my judgments, in acting with truthfulness. Again, the Prophet returns to general remarks: for he has recorded certain kinds of justice, as we said yesterday, whence its nature may be more clearly perceived. Besides, because God’s law contains within it more than the prophet has thus far mentioned; hence it was necessary to add this clause, who has walked in my decrees, says he. It is too cold to restrict this to ceremonies, as is sometimes done; hence I interpret it of edicts or decrees. The metaphor of walking does not require a long explanation, as it is very common in Scripture. Hence, to walk in God’s precepts is nothing else than to form his life and morals according to the rule which has been prescribed by God; or, what is the same thing, so to conduct oneself, that in desiring to be deemed just a man should attempt nothing but what is agreeable to God’s precepts. But since the observance of the law is difficult, first, because we are not only of a frail disposition, but prone to sin; hence the word “serving” is added, by which the Prophet commends diligence. Whoever wishes to direct his life according to God’s precepts should attentively keep them, since nothing is more natural than to transgress and fall. He now adds, for acting truthfully. Integrity is here denoted by the word truthfulness. We gather, then, from this word the fruitful teaching, that the object of God’s whole law is to conduct ourselves without deceit or fraud, and study to assist one another in simplicity, and to conduct ourselves with sincerity in every duty. If any one, then, asks the object of the law, the Prophet here describes it to us — the performance of truth; and this is said rightly of the second table. But this may be adapted to the former table, since the Scripture teaches us that no dissembling can be pleasing to God. And we see also what Paul says when he briefly defines the end of the law to be charity out of any pure heart, and faith unfeigned. (1 Timothy 1:5.) But the word truth in this passage is, in my judgment, referred to that sincerity which we must cultivate, so that no one should deceive another, nor act fraudulently or knowingly, but be really simple and sincere. He adds, he is just, and in living he shall live, says the Lord Jehovah. At length he pronounces, as we said, that he is just who has faithfully observed God’s law; then that a recompense is prepared for all the just who thus sincerely worship God. Now let us come to the second example.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On vv8–9 Eze 18:8 He [that] hath not given forth upon…
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,
Ver. 8. He that hath not given forth upon usury.] Of this sin, see what I have said elsewhere. {Exo 22:25 Psa 15:5 Neh 5:10}
Read full note →
Neither hath taken any increase.] Interest we call it now, after the French, who first helped us to that fine word. {a} 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 the biting, and Tarbith the toothless usury, as equally naught.
That hath withdrawn his hand from iniquity.] Whether it be injury to another, revenge, raking together riches of unrighteousness, reaching after honours, &c.
Hath executed true judgment.] Without partiality or passion, whether he be a judge or an arbitrator.
{a} Nihil interest inter funas et foenus; nihil inter mortem distat et sortem. - Ambros.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8–9 Given forth; lent or put into another’s hand, on…
Given forth; lent or put into another’s hand, on condition of returning not the same, or equal value, but much more.
Upon usury; 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; Lev 25:35-37; Deu 23:19,20.
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Any is not in the Hebrew, though interpreters here insert it for the greater emphasis and weight. This
increase 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.
That hath withdrawn his hand from iniquity: 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.
Hath executed true judgment between man and man: 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 borrower’s case, and used him with kindness as he would be used himself, this man is no usurer.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv8–9 If he beget a son that is a robber,…
If he beget a son that is a robber, a shedder of blood,.... But if this just man beget a son that is a thief and a murderer, as he may; for grace is not conveyed by natural generation, though sin is: a good man has often bad children, even such as are guilty of capital crimes, as a "robber", a "highwayman", a "breaker up", or "through", as the word (e) signifies; one that breaks through walls, and into houses, and breaks through all the laws of God and man; and sticks not to shed innocent blood in committing his thefts and robberies, as these sins often go together; such an one was Barabbas, whose name signifies the son of a father, and perhaps his father might be a good man:
and that doeth the like to any one of these things; or that does anyone of these things, whether theft or murder.
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(e) "effractorem", Montanus, Vatablus, Junius & Tremellius, Polanus, Piscator, Grotius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8–9 Increase - Illegal interest. Iniquity - Injustice of every…
Increase - Illegal interest. Iniquity - Injustice of every kind.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–9 Verse 8.
Verse 8.
10. Hath not given forth upon usury] בנשך לא יתן beneshech lo yitten. נשך nasach signifies to bite; usury is properly so termed, because it bites into and devours the principal. Usury signifies, with us, exacting unlawful interest for money; and taking the advantage of a man's necessities to advance him cash on exorbitant profit. This bites the receiver in his property, and the lender in his salvation.
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11. Neither hath taken any increase] In lending has not required more than was lent; and has not taken that product of the cash lent, which was more than the value for its use. This may be a part of the tenth article.
12. That hath withdrawn his hand from iniquity] Never associates with those who act contrary to justice and equity; his hand or influence being never found among evil workers.
13. Hath executed true judgment between man and man] Being neither swayed by prejudice, fear, nor favour.
These thirteen points concern his social and civil relations.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv8–9 Usury - is the profit exacted for the loan…
Usury - is the profit exacted for the loan of money, “increase” that which is taken for goods; both are forbidden Lev 25:36; Deu 23:19. 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v8 Increase more than what he lent, on any pretext.…
Increase more than what he lent, on any pretext. (St. Jerome) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8–9 usury--literally, "biting." The law forbade the Jew to take…
usury--literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Exo 22:25; Deu 23:19-20; Neh 5:7; Psa 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.
increase--in the case of other kinds of wealth; as "usury" refers to money (Lev 25:36).
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withdrawn . . . hand, &c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.
judgment--justice.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8–9 8. References, Exo_22:25; Lev_25:36-37; Deu_1:16; Deu_23:19.
8. References, Exo_22:25; Lev_25:36-37; Deu_1:16; Deu_23:19.
Usury — 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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–9 8. On usury cf. the humane law, Lev_25:35-37. The…
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] When acting as judge, or as umpire between man and man.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v8 (8) Given forth upon usury.—In Scripture usury does not…
(8) Given forth upon usury.—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.
Executed true judgment.—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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v8 He that hath not given forth his money upon…
He that hath not given forth his money upon usury. The word "usury," we must remember, is used, not, as with us, for exorbitant interest above the market rate, but for interest of any kind. This was allowed in commercial dealings with foreigners, (Deu_23:20) but was altogether forbidden in the ease of loans to Israelites. (Lev_25:35, Lev_25:37; Deu_23:19; Isa_24:2) The principle implied in this distinction was that, although it was, on strict principles of justice, allowable to charge for the use of money, as for the use of lands or the hire of cattle, Israel, as a people, was under the higher law of brotherhood. If money was to be lent at all, it was to be lent as to a brother in went (Mat_5:42; Luk_6:35) for the relief of his necessities, and not to make profit. A brother who would not help a brother by a loan without interest was thought unworthy of the name. The ideal of the social polity of Israel was that it was to consist of a population of small freeholders, bound together by ties of mutual help a national friendly society, rather than of traders and manufacturers; and hence the whole drift of its legislation tended to repress the money making spirit which afterwards became specially characteristic of its people, and ate like a canker into its life. The distinction between the two words seems to be that "usury" represents any interest on money; and "increase," any profit on the sale of goods beyond the cost of production, as measured by the maintenance of the worker and his family. To buy in the cheapest market and sell in the dearest was not to be the rule in a nation of brothers, and it was wiser to forbid it altogether rather than to sanction what we call a "reasonable rate" of interest or profit. Hath executed true judgment. The last special feature in the description of the righteous man is that he is free from the judicial corruption which has always been the ineradicable evil of Eastern social life. (1Sa_8:3 1Sa_12:3; Amo_5:12; Isa_33:15)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 General Information:
General Information:
Yahweh continues to describe the actions of the righteous man.
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interest
This word refers to the money paid by a person to use borrowed money. However, some modern versions interpret "any interest" in this passage as "too much interest."
establishes faithfulness between people
This means that he judges fairly the disputes that may arise between people.
that man walks in my statutes
Yahweh speaks of a person obeying his statutes as if the statutes were a path in which the person walks. AT: "that man obeys my statutes" (See: Metaphor)
translationWords
profit
just
walk
statute
righteous
Lord Yahweh
declare
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v8 18:8 Lending money with interest to those in need…
18:8 Lending money with interest to those in need was outlawed because of the temptation it presented to abuse the borrower (see Exod 22:25).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.