◄ Exodus 22:25 ►
If you lend money to one of My people among you who is poor, you must not act as a creditor to him; you are not to charge him interest.
Study Bible
If you lend money
The Hebrew word for "lend" is "lavah," which implies a temporary transfer of resources with the expectation of return. Lending in ancient Israel was not merely a financial transaction but a moral and communal obligation. It was a means of supporting fellow Israelites, reflecting God's provision and care for His people. This act of lending was rooted in the understanding that all resources ultimately belong to God, and His people are stewards of His blessings.

to one of My people
The phrase "My people" signifies a covenant relationship between God and the Israelites. It underscores the communal and familial nature of the Israelite society, where individuals were expected to care for one another as members of God's chosen people. This covenantal identity called for a higher standard of ethical behavior, reflecting God's character in their dealings with each other.

among you who is poor
The Hebrew word for "poor" is "ani," which refers to those who are economically disadvantaged or oppressed. The inclusion of the poor in this command highlights God's concern for justice and compassion. The poor were often vulnerable to exploitation, and this law served as a protective measure to ensure their dignity and survival within the community.

you are not to act as a creditor to him
The term "creditor" in Hebrew is "nashah," which can also mean to oppress or exact. This phrase warns against treating the borrower harshly or exploiting their vulnerability. In the ancient Near Eastern context, creditors often had significant power over debtors, and this command seeks to prevent the abuse of such power, promoting fairness and mercy.

you are not to charge him interest
The Hebrew word for "interest" is "neshekh," which literally means "a bite." This vivid imagery suggests that charging interest is akin to taking a bite out of someone's livelihood. In a society where wealth was often tied to land and livestock, charging interest could lead to a cycle of poverty and loss of property. This prohibition reflects God's desire for His people to live in a community marked by generosity and mutual support, rather than exploitation and greed.

Persons / Places / Events
1. The Israelites
The primary audience of the laws given in Exodus, including this commandment about lending practices.

2. The Poor
Specifically mentioned in this verse as the recipients of loans, highlighting God's concern for the vulnerable in society.

3. Moneylenders
Those who lend money at interest, a practice that God warns against in this context.

4. Mount Sinai
The location where God delivered the laws to Moses, including this commandment.

5. Moses
The leader of the Israelites who received and communicated God's laws to the people.
Teaching Points
God's Heart for the Poor
God’s command not to charge interest to the poor reflects His compassion and justice. Believers are called to mirror this concern in their own financial dealings.

Community Responsibility
The Israelites were to care for one another, especially the vulnerable. In the church today, we are called to support and uplift those in need within our community.

Ethical Financial Practices
This verse challenges us to consider how we handle money and treat others in financial transactions. Are we acting in ways that honor God and reflect His values?

Generosity Over Greed
The prohibition against interest encourages a spirit of generosity rather than exploitation. Christians are encouraged to give freely and help those in need without seeking personal gain.

Trust in God's Provision
By not charging interest, the Israelites were to trust in God’s provision rather than relying on financial gain from others. This principle encourages believers to trust God in their financial decisions.
Bible Study Questions
1. How does God's command in Exodus 22:25 reflect His character and priorities?

2. In what ways can we apply the principle of not charging interest to our modern financial practices?

3. How does the prohibition against charging interest to the poor challenge our understanding of justice and mercy?

4. What are some practical ways we can support the poor and vulnerable in our communities today?

5. How do the teachings of Jesus in the New Testament expand upon the principles found in Exodus 22:25?
Connections to Other Scriptures
Leviticus 25:35-37
Reinforces the prohibition against charging interest to fellow Israelites, emphasizing care for the poor.

Deuteronomy 23:19-20
Expands on the prohibition of charging interest, distinguishing between Israelites and foreigners.

Proverbs 28:8
Warns against unjust gain through interest, suggesting that wealth gained in this way will ultimately benefit the poor.

Luke 6:34-35
Jesus teaches about lending without expecting anything in return, reflecting the spirit of generosity and mercy.
Sermons
Jehovah's Proteges and RepresentativesJ. Orr Exodus 22:21-29
Judgment on an UsurerWm. Anderson, D. D.Exodus 22:25-27
Pious PovertyR. Prideaux.Exodus 22:25-27
Regard for the Poor and NeedyChristian AgeExodus 22:25-27
Take Care of the PoorExodus 22:25-27
The Profit of Helping the PoorChristian AgeExodus 22:25-27
The Treatment of the PoorD. Young Exodus 22:25-27
People
Moses
Places
Mount Sinai
Topics
Act, Charge, Creditor, Exact, Interest, Lay, Lend, Money, Moneylender, Needy, Poor, Usurer, Usury
Dictionary of Bible Themes
Exodus 22:25

     5289   debt
     5353   interest
     5389   lending
     5414   money, stewardship
     5415   money, uses of

Exodus 22:21-27

     5909   motives, importance

Exodus 22:25-27

     5274   credit
     5504   rights

Library
Excursus on Usury.
The famous canonist Van Espen defines usury thus: "Usura definitur lucrum ex mutuo exactum aut speratum;" [96] and then goes on to defend the proposition that, "Usury is forbidden by natural, by divine, and by human law. The first is proved thus. Natural law, as far as its first principles are concerned, is contained in the decalogue; but usury is prohibited in the decalogue, inasmuch as theft is prohibited; and this is the opinion of the Master of the Sentences, of St. Bonaventura, of St. Thomas …
Philip Schaff—The Seven Ecumenical Councils

Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40), …
J. W. McGarvey—The Four-Fold Gospel

Ciii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all …
J. W. McGarvey—The Four-Fold Gospel

Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1). …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, …
Angelina Emily Grimke—An Appeal to the Christian Women of the South

Epistle xvii. To Felix, Bishop of Messana.
To Felix, Bishop of Messana. To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God [246] . Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called. From the citadel of the Head let nothing divide us, lest, if we refuse to be His members, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peræa.
(Jerusalem and Beyond Jordan.) ^D John X. 22-42. ^d 22 And it was the feast of the dedication at Jerusalem: 23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, a.d. 29. The feast was kept in honor of the renovation and purification of the temple in the year b.c. 164, after it had been desecrated …
J. W. McGarvey—The Four-Fold Gospel

A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains …
Archpriest John Iliytch Sergieff—On the Christian Life

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament

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