Psalms 15:5
He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
Original Language Analysis
Cross References
Historical Context
Financial exploitation and judicial corruption were chronic problems in ancient Israel. Prophets repeatedly condemned these evils. Amos denounced those who "oppress the poor, which crush the needy" (Amos 4:1) and "turn aside the poor in the gate from their right" (Amos 5:12). Micah demanded: "What doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" (Micah 6:8).
Israel's economic laws—sabbath year debt release (Deuteronomy 15), jubilee land return (Leviticus 25), prohibition of interest to the poor—were designed to prevent permanent poverty and protect vulnerable people. Yet these protections were often ignored. Nehemiah 5:1-13 records wealthy Jews charging interest to poor brothers, forcing them to mortgage fields and even sell children into slavery. Nehemiah's rebuke and their repentance illustrate the seriousness of violating these principles.
Ancient Near Eastern law codes (Hammurabi, Lipit-Ishtar, Eshnunna) regulated interest and bribery but often with less concern for the vulnerable than biblical law. Israel's distinctiveness lay in her theology: because Yahweh redeemed Israel from slavery, His people must not enslave one another through debt (Leviticus 25:42-43). Justice reflects God's character; injustice dishonors His name.
Second Temple Judaism developed detailed regulations about usury, distinguishing between loans to the poor (no interest) and business investments (permitted returns). Rabbinic literature explored these principles extensively, seeking to balance economic function with compassion for the vulnerable.
Jesus's teaching intensified these standards. His parable of the unforgiving servant (Matthew 18:23-35) illustrates that those forgiven infinite debt by God must show mercy to fellow debtors. His command to "lend, hoping for nothing again" (Luke 6:35) raises the bar beyond merely avoiding exploitative interest to generosity expecting no return.
For modern Christians, this verse addresses predatory lending (payday loans, exploitative mortgages), but also calls for integrity in all financial dealings and participation in justice systems—refusing bribes, defending the innocent, using financial resources to help rather than exploit the vulnerable.
Questions for Reflection
- How does the prohibition against usury reflect God's concern for the vulnerable, and what modern lending practices might violate this principle?
- What does it mean practically to refuse to 'take reward against the innocent' in contexts beyond formal bribery?
- How does the promise that 'he shall never be moved' address human insecurity and desire for stability?
- In what ways might Christians be tempted to profit from others' hardship, and how does this verse call for different response?
- How does Jesus's teaching to 'lend, hoping for nothing again' build upon and intensify this psalm's financial ethics?
Analysis & Commentary
He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved. This concluding verse addresses financial ethics—lending practices and judicial integrity—before promising permanent security to those who live according to these standards.
"Putteth not out his money to usury" (כַּסְפּוֹ לֹא־נָתַן בְּנֶשֶׁךְ/kaspo lo-natan beneshekh) prohibits exploitative lending. Neshekh (usury, interest) literally means "bite"—money that "bites" or devours. Old Testament law prohibited charging interest to fellow Israelites in their poverty (Exodus 22:25, Leviticus 25:35-37, Deuteronomy 23:19-20). This wasn't blanket prohibition of all interest but protection of vulnerable people from exploitation during hardship. Charging interest to foreign merchants was permitted (Deuteronomy 23:20), but demanding interest from desperate neighbors was condemned as predatory.
The godly person refuses to profit from others' poverty. When a brother falls into hardship, the righteous response is compassion and assistance, not exploitation for personal gain. Ezekiel 18:8,13 lists usury among serious sins, while verses 17 declares one who abstains from usury "shall surely live." Proverbs 28:8 warns: "He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor."
"Nor taketh reward against the innocent" (וְשֹׁחַד עַל־נָקִי לֹא לָקָח/veshochad al-naqi lo laqach) prohibits bribery corrupting justice. Shochad means bribe, gift given to pervert judgment. Naqi means innocent, blameless, one who should be acquitted. Taking bribes to condemn the innocent was particularly heinous—not merely injustice but active destruction of those who should be vindicated. Exodus 23:8 commands: "Thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous." Isaiah 5:23 pronounces woe on those who "justify the wicked for reward, and take away the righteousness of the righteous from him."
"He that doeth these things shall never be moved" (עֹשֵׂה־אֵלֶּה לֹא יִמּוֹט לְעוֹלָם/oseh-eleh lo yimmot le'olam) provides the psalm's climactic promise. Yimmot means to totter, slip, fall, be shaken. Le'olam means forever, eternally. The one whose character and conduct match the psalm's standards enjoys permanent stability and security. Not worldly security (David knew hardship despite godliness) but spiritual security—unshakable standing before God, permanent place in His presence, eternal vindication and blessing.
This promise echoes Psalm 1:3 (righteous like tree planted by rivers) and anticipates Jesus's parable of houses built on rock versus sand (Matthew 7:24-27). Those who hear and do God's word cannot be moved; those who ignore it will fall.