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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 22:25–31.
Here is, I. A law against extortion in lending. 1. They must not receive use for money from any that borrowed for necessity (Exo 22:25), as in that case, Neh 5:5, Neh 5:7. And such provision the law made for the preservation of estates to their families by the year of jubilee that a people who had little concern in trade could not be supposed to borrow money but for necessity, and therefore it is generally forbidden among themselves; but to a stranger, whom yet they might not oppress, they were allowed to lend upon usury: this law, therefore, in the strictness of it, seems to have been peculiar to the Jewish state; but, in the equity of it, it obliges us to show mercy to those of whom we might take advantage, and to be content to share, in loss as well as profit, with those we lend to, if Providence cross them; and, upon this condition, it seems as lawful to receive interest for my money, which another takes pains with and improves, but runs the hazard of, in trade, as it is to receive rent for my land, which another takes pains with and improves, but runs the hazard of, in husbandry. 2. They must not take a poor man's bed-clothes in pawn; but, if they did, must restore them by bed-time, Exo 22:26, Exo 22:27. Those who lie soft and warm themselves should consider the hard and cold lodgings of many poor people, and not do any thing to make bad worse, or to add affliction to the afflicted.
II.A law against the contempt of authority (Exo 22:28):
Thou shalt not revile the gods, that is, the judges and magistrates, for their executing these laws; they must do their duty, whoever suffer by it. Magistrates ought not to fear the reproach of men, nor their revilings, but to despise them as long as they keep a good conscience; but those that do revile them for their being a terror to evil works and workers reflect upon God himself, and will have a great deal to answer for another day. We find those under a black character, and a heavy doom, that despise dominion, and speak evil of dignities, Jde 1:8. Princes and magistrates are our fathers, whom the fifth commandment obliges us to honour and forbids us to revile. St. Paul applies this law to himself, and owns that he ought not to speak evil of the ruler of his people; no, not though the ruler was then his most unrighteous persecutor, Act 23:5; see Ecc 10:20.
III.A law concerning the offering of their first-fruits to God, Exo 22:29, Exo 22:30.
It was appointed before (ch. 13), and it is here repeated: The firstborn of thy sons shalt thou give unto me; and much more reason have we to give ourselves, and all we have, to God, who spared not his own Son, but delivered him up for us all. The first ripe of their corn they must not delay to offer. There is danger, if we delay our duty, lest we wholly omit it; and by slipping the first opportunity, in expectation of another, we suffer Satan to cheat us of all our time. Let not young people delay to offer to God the first-fruits of their time and strength, lest their delays come, at last, to be denials, through the deceitfulness of sin, and the more convenient season they promise themselves never arrive. Yet it is provided that the firstlings of their cattle should not be dedicated to God till they were past seven days old, for then they began to be good for something. Note, God is the first and best, and therefore must have the first and best.
IV.A distinction put between the Jews and all other people:
You shall be holy men unto me; and one mark of that honourable distinction is appointed in their diet, which was, that they should not eat any flesh that was torn of beasts (Exo 22:31), not only because it was unwholesome, but because it was paltry, and base, and covetous, and a thing below those who were holy men unto God, to eat the leavings of the beasts of prey. We that are sanctified to God must not be curious in our diet; but we must be conscientious, not feeding ourselves without fear, but eating and drinking by rule, the rule of sobriety, to the glory of God.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
There is a great deal about sharing and exchanging, but it is enough to say that the law forbids lending at interest to a brother. By brother it means not merely one born of the same parents but a member of the same tribe or one of the same faith, who shares in the same Logos. The law does not deem it right to collect interest on the capital. It seeks to enable free giving to those in need, with hands and minds wide open. God is the creator of this free gift. It is he who shares his goods, exacting as the only reasonable interest the most precious things human beings possess: gentleness, goodness, high-mindedness, repute, glory.
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Summary
Exodus 22:25 presents a foundational commandment within the Mosaic Law, specifically addressing the ethical imperative for financial loans within the covenant community. It strictly prohibits the charging of interest (usury) when lending money to fellow Israelites who are in financial distress, thereby underscoring God's profound concern for social justice, the welfare of the vulnerable, and the establishment of an economic system rooted in compassion rather than exploitation among His people.
Context
Literary Context
This verse is strategically placed within the "Book of the Covenant," a collection of laws found in Exodus 20:22-23:33. This section immediately follows the foundational Ten Commandments and serves as their practical application, detailing how the broad moral principles given at Mount Sinai were to be lived out in the daily life of the Israelite nation. The laws in this book cover a wide range of civil, social, and religious matters, demonstrating God's comprehensive concern for justice, equity, and compassion within His covenant people. The immediate context of Exodus 22 focuses on laws concerning property rights, personal injury, and social responsibilities, setting a tone of communal accountability and protection for the vulnerable members of society. The prohibition of usury fits seamlessly into this framework, ensuring that economic interactions reflect the divine character of justice and mercy.
Historical & Cultural Context
Ancient Israel was predominantly an agrarian society where economic stability was often precarious, heavily dependent on factors like rainfall and harvest yields. A poor harvest, illness, or loss of livestock could quickly plunge a family into destitution, necessitating loans for survival—to purchase food, seed for the next season, or to avoid debt slavery. In contrast to the surrounding Ancient Near Eastern cultures, where charging high interest on loans was a common and often exploitative practice, the Mosaic Law established a radically different economic ethic for Israel. While interest could be charged to foreigners (Deuteronomy 23:20), within the covenant community, lending to a poor Israelite was not a commercial opportunity but an act of communal responsibility and mercy. This unique approach aimed to prevent the wealthy from profiting from the desperation of their fellow Israelites, thereby upholding the dignity of the poor and preventing economic hardship from leading to irreversible social stratification or oppression.
Key Themes
Exodus 22:25 contributes significantly to several overarching themes within the Pentateuch and the broader Old Testament. Foremost among these is God's Concern for the Vulnerable. The divine command to protect the poor from exploitation highlights God's character as a compassionate provider and a defender of the marginalized. This law also underscores the theme of Covenantal Justice and Righteousness, demonstrating that Israel's relationship with Yahweh was not merely ritualistic but demanded ethical conduct in all spheres of life, particularly in economic dealings. Furthermore, it exemplifies Communal Solidarity and Responsibility, emphasizing that the well-being of each member of the covenant community was a shared concern, reflecting the principle of "love your neighbor as yourself" (Leviticus 19:18). The prohibition against usury is a practical outworking of these themes, establishing a distinct economic ethic that set Israel apart from surrounding nations and called them to reflect God's own holiness and mercy in their societal structures.
Exposition and Analysis
Key Word Analysis
This primitive root means "to twine," implying "to unite" or "to remain." In the context of lending, it signifies the act of providing a loan, which creates a bond or obligation between the lender and borrower. The verse specifies that this act of lending is to "my people," highlighting the communal and covenantal nature of the transaction, where the loan is intended as aid rather than a purely commercial venture.
This primitive root means "to lend or (by reciprocity) borrow on security or interest." When used as "usurer," it refers to someone who acts as a creditor primarily for the purpose of profiting from interest charged. The prohibition is against adopting the role or posture of such a person when dealing with the poor, emphasizing that the lender's primary motivation should be assistance, not financial gain from the borrower's distress.
This noun literally means "a bite" or "a sting." This vivid imagery conveys the painful, corrosive, and debilitating effect that interest could have on a poor borrower. It suggests that charging interest to someone already struggling is like a venomous bite, slowly consuming their meager resources and further entangling them in debt, rather than providing genuine relief. The KJV's use of "usury" here specifically refers to interest charged on loans to the poor, which was strictly forbidden within the Israelite community.
Verse Breakdown
"If thou lend money to [any of] my people [that is] poor by thee"
This opening clause establishes the specific conditions and recipients of the law. The loan is to "my people" (Israelites), emphasizing the covenantal bond and communal responsibility that transcends mere commercial interaction. Crucially, the recipient is "poor by thee," highlighting their vulnerable economic status and their proximity within the community. This is not a general commercial regulation but a specific directive concerning compassionate aid to the needy, distinguishing it from loans made for business ventures or to foreigners.
"thou shalt not be to him as an usurer"
This phrase forbids the lender from assuming the role, character, or mindset of an exploitative creditor. It implies that the lender should not approach the transaction with the primary goal of financial gain from the poor person's distress. Instead, the lending is to be an act of mercy and support, not a business venture designed for profit at the expense of the vulnerable. The focus is on the posture and intention of the lender.
"neither shalt thou lay upon him usury"
This second prohibition explicitly forbids the act of charging interest. The term "usury" (Hebrew: neshek), with its imagery of a "bite," underscores the harmful and oppressive nature of such a charge. It ensures that the loan, intended to alleviate suffering, does not become an additional burden that further impoverishes the borrower, trapping them in a cycle of debt. The divine command is clear: a loan to the poor must be without any financial increase, ensuring that the act of lending is purely benevolent.
Literary Devices
The language of Exodus 22:25 employs Legal Mandate to convey a direct and unambiguous divine command, establishing a non-negotiable ethical standard for financial interactions within the Israelite community. The structure of the verse, moving from a conditional statement ("If thou lend...") to a double negative prohibition ("thou shalt not be... neither shalt thou lay..."), reinforces the absolute nature of the command. Furthermore, the use of the Hebrew word neshek (usury) functions as a powerful Metaphor, literally meaning "a bite" or "a sting." This vivid imagery effectively communicates the painful, corrosive, and detrimental effect that charging interest would have on a poor borrower, likening it to a venomous attack that slowly consumes their meager resources and compounds their distress. This metaphorical language serves to evoke empathy and underscore the severity of the prohibited act, making the divine disapproval of exploitation palpable and memorable.
Theological and Thematic Connections
Exodus 22:25 is a profound expression of God's character as a protector of the poor and a champion of justice, a theme woven throughout the entire biblical narrative. It reveals that true worship of Yahweh involves not only ritual obedience but also ethical conduct, particularly in how the powerful interact with the vulnerable. This law establishes a foundational principle that economic systems within God's covenant community must prioritize human dignity and communal welfare over individual profit when the needy are involved. It challenges the inherent human tendency towards greed and exploitation, calling God's people to reflect His own compassion and generosity, thereby distinguishing them from the surrounding nations whose economic practices often led to severe oppression.
Reflection and Application
Exodus 22:25 stands as a timeless call to ethical financial conduct and radical compassion. While the specific economic conditions of ancient Israel differ from our complex modern financial systems, the underlying principle remains profoundly relevant: the vulnerable should never be exploited for financial gain. For believers today, this verse challenges us to examine our own hearts and practices. Are we motivated by genuine care for our neighbor, especially the struggling, or by a desire for profit at any cost? It compels us to advocate for and participate in economic systems that uphold justice, alleviate poverty, and prioritize human dignity. This might involve supporting ethical lending institutions, contributing to poverty alleviation programs, or simply extending grace and practical help to those in our immediate sphere who are in financial distress, ensuring that our actions reflect the character of a God who cares deeply for the poor and calls His people to embody His mercy.
Questions for Reflection
FAQ
What exactly is "usury" in the context of Exodus 22:25, and how does it differ from modern interest?
In Exodus 22:25, "usury" (Hebrew: neshek) refers specifically to any interest or increase charged on a loan made to a fellow Israelite who is poor or in distress. The intent was to prevent exploitation within the covenant community, ensuring that a loan meant to alleviate suffering did not become an additional burden. This is distinct from modern interest, which is a standard charge for the use of borrowed money in commercial transactions. The biblical prohibition was not against all interest in all contexts (e.g., interest on loans to foreigners was permitted in Deuteronomy 23:20), but specifically against profiting from the desperate need of a fellow Israelite. The core principle is that financial aid to the poor should be an act of mercy, not a commercial venture designed to extract gain from their hardship.
Does this verse mean all interest-bearing loans are forbidden for Christians today?
No, not necessarily. While the literal application of "usury" in Exodus 22:25 was specific to loans to the poor within ancient Israel, the underlying ethical principle is vital and transcends the specific economic context. The New Testament does not explicitly forbid all interest, but it consistently emphasizes generosity, compassion for the poor, and avoiding exploitation. For example, Jesus' parable of the talents (Matthew 25:27) implies that a reasonable return on investment is not inherently wrong in all circumstances. The key for Christians today is to apply the spirit of the law: avoiding predatory lending, not profiting from another's desperation, and ensuring that financial practices are just, compassionate, and prioritize helping the vulnerable over personal gain. Christians are called to practice ethical lending, avoid excessive or exploitative interest rates, and reflect the heart of God, who cares deeply for the poor and oppressed.
Christ-Centered Fulfillment
Exodus 22:25, with its stern prohibition against exploiting the poor through usury, finds its ultimate fulfillment and elevation in the person and teachings of Jesus Christ. While the Mosaic Law provided external regulations for a covenant community, Christ embodies and perfects the spirit of radical generosity and self-sacrificial love that undergirds this command. Jesus consistently identified with the poor and marginalized, declaring that what is done for "one of the least of these brothers of mine, you did for me" (Matthew 25:40). His teachings on giving without expecting return (Luke 6:34-35) and His parable of the Good Samaritan (Luke 10:25-37) exemplify a boundless compassion that far exceeds mere legal compliance. The Old Testament law prevented exploitation; Christ calls His followers to active, costly love that seeks the welfare of the neighbor above personal gain, even to the point of laying down one's life. Through His atoning work, Christ has made us rich in grace, though He was poor (2 Corinthians 8:9), setting the ultimate example of self-giving. In Christ, the focus shifts from merely avoiding harm to actively seeking the flourishing of others, especially the vulnerable, thereby fulfilling the law's deepest intent through the Spirit of God poured into our hearts, enabling us to live out a love that truly "does no harm to a neighbor" (Romans 13:10).