Exodus 22:25 kjv

If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.

Exodus 22:25 nkjv

"If you lend money to any of My people who are poor among you, you shall not be like a moneylender to him; you shall not charge him interest.

Exodus 22:25 niv

"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 22:25 esv

"If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him.

Exodus 22:25 nlt

"If you lend money to any of my people who are in need, do not charge interest as a money lender would.

Exodus 22 verses

Exodus 22 25 Meaning

Exodus 22:25 instructs the Israelites regarding financial aid to their fellow countrymen who are in need. It prohibits charging interest or acting as an exploitative lender when providing a loan of money to any Israelite who is poor. This command underscores the principles of compassion, social justice, and communal responsibility within God's covenant people, distinguishing their internal dealings from common ancient Near Eastern practices of financial exploitation. The loan described here is for relief, not for commercial gain.

Exodus 22 25 Context

Exodus 22:25 is part of the "Book of the Covenant" (Exo 20:22 – 23:33), which outlines specific laws and statutes given by God to Israel following the Ten Commandments. These laws cover various aspects of civil and social life, judicial procedures, property rights, and humanitarian concerns. The verses preceding this command address themes of justice, restitution, and protection for vulnerable groups. Specifically, it appears among laws dealing with property protection, social responsibilities, and the treatment of widows, orphans, and resident aliens (Exo 22:21-24), setting a clear tone for the ethical treatment of the most susceptible members of society. This entire section lays down the ethical framework for Israel as a holy nation, called to reflect God's justice and compassion in their daily lives. The historical context is that of an emerging nation forming its foundational legal and ethical code directly from divine revelation, distinguishing itself from surrounding cultures where exploitative practices, including high interest rates on the poor, were common.

Exodus 22 25 Word analysis

• If (וְאִם – wəʼim): Establishes a conditional premise, setting up a specific scenario for the law to apply. It anticipates a situation where an Israelite might lend money.

• thou lend (תַּלְוֶה – talweh): From the Hebrew root lavah (לָוָה), meaning "to lend" or "to borrow." In this context, it is the act of providing a loan, primarily for assistance rather than profit.

• money (כֶּסֶף – kesef): Literally "silver," the common medium of exchange and value in ancient times. Refers to a financial loan.

• to any of my people (אֶת-עַמִּי – et-ʻammî): "My people" explicitly refers to the Israelites. This emphasizes the covenantal relationship and communal solidarity within Israel, highlighting that these ethical guidelines apply particularly to dealings within the family of God's chosen people.

• that is poor (אֶת-הֶעָנִי – et-heʻānî): From the root ʻanah (עָנָה), denoting someone afflicted, humble, or needy. This specifies the vulnerable status of the borrower, underscoring that the loan is provided out of compassion to relieve distress, not for commercial opportunity.

• by thee (עִמָּךְ – ʻimmākh): Meaning "with you" or "among you." This indicates proximity and a direct communal responsibility, suggesting that Israelites were obligated to care for their poor neighbors within their immediate society.

• thou shalt not be (לֹא-תִהְיֶה – loʼ-tihyeh): A strong negative imperative ("you shall not become"). It prohibits assuming the role or character associated with exploitation.

• to him (לוֹ – lo): Referring to the poor borrower.

• as an usurer (כְּנֹשֶׁה – k'nōšeh): From the verb nashah (נָשָׁה), meaning "to lend on usury" or "to exact." It describes one who presses a debtor or takes advantage of their financial hardship. The KJV "usurer" captures the oppressive nature of such a lender in English legal history. This refers to the lender's disposition and behavior, characterizing him as one who exacts payment harshly.

• neither shalt thou lay upon him (לֹא-תְשִׂימוּן עָלָיו – loʼ-tasîmûn ʻālāyw): Another strong negative command meaning "you shall not put/place upon him." This directly prohibits the act of imposing a charge.

• usury (נֶשֶׁךְ – neshekh): This Hebrew term literally means "a bite," derived from the verb nashakh (נָשַׁךְ), "to bite" (like a snake). It powerfully metaphorically describes interest that preys upon or consumes the resources of the borrower, diminishing their ability to recover and representing an oppressive gain taken from one in distress. This refers to the actual interest or charge imposed.

• Words-Group Analysis:

  • "If thou lend money to any of my people that is poor by thee": This phrase precisely defines the conditions and recipient for the special treatment: a loan, given to a fellow Israelite, who is poor, and within one's community. This is not a universal commercial law, but a communal ethical mandate.
  • "thou shalt not be to him as an usurer, neither shalt thou lay upon him usury": This double negative command explicitly prohibits both the character or role of an oppressive lender (nōšeh) and the act of charging predatory interest (neshekh) from a needy countryman. This shows that both intent and action in financial dealings with the vulnerable are under God's scrutiny.

Exodus 22 25 Bonus section

• The term for interest, neshekh (נֶשֶׁךְ), literally "a bite," carries a strong metaphorical meaning of a venomous bite that diminishes or harms the borrower, akin to the slow erosion of a person's substance or property. This contrasts with other terms like tarbith or marbith (תרבית/מרבית) from Leviticus 25:36-37, which means "increase" or "profit," often referring to interest on goods or food, which were also prohibited. Both terms condemn any unjust gain from the vulnerable.
• The distinction made in Deut 23:20, which allows Israelites to charge interest to foreigners but not to their "brother" (fellow Israelite), underscores the unique covenantal ethics applying within the community of Israel. This suggests that while business or commercial loans to non-Israelites might have carried interest, humanitarian aid to impoverished fellow Israelites operated under a different, divinely ordained moral code.
• The continued relevance of this command in the prophetic literature (e.g., Ezekiel 18 and 22, Nehemiah 5) demonstrates its enduring importance. Prophets repeatedly condemned Israel's failure to uphold this law, highlighting usury as a serious sin of oppression and injustice against the poor, indicating its central place in biblical social justice.
• Jesus' teaching in Luke 6:34-35 to "lend, expecting nothing in return" aligns with and elevates the spirit of this Old Testament command, moving beyond the Israelite community to a universal principle of selfless generosity as an expression of agape love. This New Testament principle calls believers to transcend even the minimum legal requirement, embodying radical compassion.

Exodus 22 25 Commentary

Exodus 22:25 stands as a foundational command in biblical social ethics, revealing God's character as merciful and just, particularly towards the vulnerable. The law is not a blanket prohibition against all interest, but a specific ban on charging interest when lending to a poor Israelite for subsistence. In a time when exploitative lending practices were rampant across the ancient Near East, God established a counter-cultural standard for His people. This law fostered communal solidarity, prevented deeper poverty for the most vulnerable, and ensured that compassion rather than greed dictated economic interactions within the covenant community. It meant that a loan to the poor was to be an act of charity, helping a fellow member of God's family recover without being further burdened by interest, which metaphorically "bites" and consumes their livelihood. It teaches that prosperity gained from the distress of others is an abomination in God's sight.