The Christian & Debt - Part 2
John Weaver | SermonAudio
| Lecture Metadata | Details |
|---|---|
| Speaker | John Weaver |
| Source | SermonAudio |
| Media ID | 750684021 |
| Subject | Economics and Stewardship |
| Course | Debt, Money, and Stewardship |
| Genre | Sermon |
| Date | 2003-05-11 |
| Dictation Name | |
| Book | Book 072: The Christian & Debt — Chapter 2 |
| Source Timed Segments | 63 |
Synopsis: John Weaver continues his series on debt by examining biblical case law regarding charitable loans to poor brethren. He argues that debt is universally condemned in Scripture but allowed in emergency situations, with strict prohibitions against charging interest to fellow believers. The sermon distinguishes between commercial loans to foreigners (where interest is permitted) and brotherly loans, emphasizing that lending to the poor is lending to the Lord, who guarantees repayment. Weaver contrasts biblical charity, which is morally conditional and discretionary, with the modern welfare state, which he views as a corruption of true charity.
Formatted Transcript
Opening
Exodus chapter 22. You remember, I had begun a brief series which I entitled, "The Christian and Debt." And once again, Chester and Susie asked the question, and this is the second time in a row they're not here, and so he better listen to the tape at least three times. All right. Exodus chapter 22, and let's begin reading there with verse 25.
"If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury. If thou at all take thy neighbor's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down, for that is his covering only. It is his raiment for his skin: wherein shall he sleep? And it shall come to pass, when he crieth unto me, that I will hear; for I am gracious."
Now, the passage that I've just read in Exodus chapter 22 is biblical law.
Introduction to Biblical Case Law on Debt
Weaver introduces the concept of biblical case law, explaining that broad principles like the Ten Commandments are illustrated by specific cases, which must be properly applied. He reiterates that all biblical passages on debt are negative, though lending may be necessary in certain situations.
Now, in order to understand ethics and justice, we must understand biblical law and we must understand the case laws in the Bible. A proper understanding of case law will enable us to apply biblical principles in our daily decisions and activities. When you talk about case law, remember there are three critical points. First of all, in the Bible there is a very broad principle, such as one of the Ten Commandments, "Thou shalt not kill" or "Thou shalt not steal." Secondly, there is a specific case that will illustrate that principle. And then thirdly, you must make the proper application of that principle to your situation and to your set of circumstances. I mentioned this before, that the Bible gives us all the answers in principle and in germ form. If God spelled everything out, we would not be able to carry our Bibles around. So the Old Testament, then, is full of case law, and case law is nothing more than justice and truth and biblical ethics encapsulated. So once you grasp the biblical law, then, you're grasping the principles of justice and truth. And so God places the truth before us, then, in encapsulated forms that we may be readily able to apply that truth.
Now, remember, as I pointed out in the introduction, when I dealt with Romans chapter 13 and verse 8 where God says, "Owe no man anything," that out of nearly 50 direct passages in the Bible concerning debt and 20 indirect passages, not one passage is positive. All are negative. Debt is universally condemned in the Bible. It is never encouraged. And yet at the same time, there are times when we must, and there are other times that we may even be lent unto.
Now, what are these occasions and what are the restrictions? What are the limitations or what are the regulations? Well, as you look in Exodus chapter 22, the Lord gives us an illustration of one of those limitations and one of those restrictions.
Distinction Between Commercial and Charitable Loans
Weaver clarifies that the sermon focuses on poor or brotherly loans, not commercial ventures. He cites Deuteronomy 15:3, 23:20, and 28:12 to show that interest may be charged to foreigners, but not to brethren.
Now please let me distinguish for you in your mind and make sure that you understand this. What I'm not talking about today is a business venture. What I'm not talking about is a commercial loan. I believe that there are times, and I'm going to show it to you in the Bible in just a moment, there are times when interest and usury may be lawfully charged. For instance, look in your Bibles to Deuteronomy chapter 15. Deuteronomy chapter 15. This that I'm going to show you today is another aspect.
It is a different situation. I'm not talking about a poor loan when I read this to you. But in Deuteronomy chapter 15 and verse 3, the word of God says this:
"Of a foreigner thou mayest exact it again; but that which is thine with thy brother thine hand shall release."
Now he's talking about the sabbatical year, the year of release in verses one through two. And God says, whatever your brother owes you, you have to wipe it out. But what a foreigner owes you, you may exact it again. Look in verse 6. "For the Lord thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee."
Now, if you're lending to other nations, that is a commercial loan, and I'm going to show you in just a moment that usury or interest may be lawfully charged in that aspect. Look in your Bibles to Deuteronomy chapter 28 and verse 12. In fact, let's go to Deuteronomy 23 first. Deuteronomy 23 and verse 20. Deuteronomy 23 verse 20. Here's a point blank statement, and I'll explain this one before I finish today. "Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it." So he says, unto a stranger thou mayest lend upon usury, but not your brother. Look in Deuteronomy chapter 28 and verse 12. Deuteronomy 28 and verse 12. He says, "The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow."
And when you get to the New Testament in Matthew chapter 25, you remember the parable of the talents. The one individual who received one talent took it and hid it in the earth. And when the Lord returned, he went and dug it up, and he told the Lord, he said, "I knew thee, that thou art an austere man, reaping where thou hast not sown, and gathering where thou hast not strawed." "Here is that which is thine." And what did our Lord say? Our Lord said,
"Thou wicked and slothful servant."
He said,
"Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury."
Here was an interest-bearing incident. So the point I'm trying to make is not all interest is condemned in the Bible. I'll explain just a little bit later. But if you go back to Exodus chapter 22, what we're dealing with today, once again, is a poor loan or a charitable loan or a loan to the brethren. The very first thing I want you to note today is notice that the context of these charitable loans are to the brethren. And especially unto the poor brethren. In Exodus chapter 22 and verse 25, God says, "If thou lend money to any of my people that is poor by thee." Now note that phrase, "that is poor by thee." Turn over in your Bibles to the book of Leviticus chapter 25 and just mark these passages. We're going to come back to them in just a moment.
The Context of Charitable Loans: Poor Brethren in Desperate Need
The passages in Exodus 22, Leviticus 25, and Deuteronomy 15 and 23 specify that loans are for poor brethren in survival situations. Weaver emphasizes that debt is not to be a normal part of life, and the context includes the helpless—strangers, widows, orphans, and the poor.
"And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee."
Now I'll explain this verse a little bit later, but note,
"if thy brother be waxen poor and fallen in decay."
Go back to your Bibles to Deuteronomy chapter 15 and look at verse 7. Deuteronomy 15, verse 7. Here it is in black and white again, he says, "If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother." Then if you'll turn to Deuteronomy chapter 23 and verse 19, this is the only exception where the brother is not classified as a poor brother. Deuteronomy chapter 23 verse 19, "Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury."
So then here is a divine prohibition. God says when we're dealing with the brethren, and especially the poor brethren, there is to be no interest, there is to be no usury charged. Now in each case, except Deuteronomy 23, verse 19, the brother is specifically classified as a poor brother. Now in Deuteronomy 23, verse 19, he may not necessarily be a poor brother, but at least he is a brother with a specific need.
Now I want you to note, if you would please, that in each one of these passages that I've read, that debt is discussed as a necessity. In other words, it is an emergency situation. It is a survival requirement or what you and I would call a life threatening situation. What is God telling us? God is telling us that debt is not to be the normal everyday part of our life. We have come full circle in Christianity today. Unhappily, most Christians cannot function without debt and cannot live without debt. They've never ever understood the principles taught in the Word of God of frugality and discipline and saving. They've never understood that indeed the borrower is servant unto the lender. I know one professing Christian brother who has personally been bankrupt three or four different times. And you know, that boggles my mind, is how people can just be in debt to that extent constantly and consistently. But the context of each of these passages that we read, and we're going to be looking at it, the context of borrowing or going into debt is indeed a survival situation. It is not what you and I would know as the ordinary everyday aspect of life.
If you look in Exodus chapter 22, let's go back to verse 21 and look at this passage in the context. He says in verse 21, "Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt. Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless." And then he says, "If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury." Now in the context, I want you to note that it is the stranger, the widow, the fatherless child, and the poor that are all mentioned together.
Now stop and think about this. These different classes of people all have one thing in common. That is, they're helpless and they're dependent. They are what you and I would call economically vulnerable through no fault of their own. An orphan can't help the fact that his parents have died. A widow cannot help the fact that her husband has died. A stranger cannot help the fact that in the providence of God, he's been put in surroundings where he has no family. And then when God talks about the poor brother there in verse 25, I'll clarify this later very clearly. He's not talking about an individual who is a drunkard and lazy and slothful and just simply will not work. He's talking about a poor brother who, through the providence of God, distress and hard times have fallen upon him through basically no fault of his own.
Now, let me show you how important it is that you and I know that this is indeed what you and I would call an emergency situation. Let's go back to verse 25. He said, "If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury." Now watch verse 26. "If thou at all take thy neighbor's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: for that is his covering only." "It is his raiment for his skin: wherein shall he sleep? And it shall come to pass, when he crieth unto me, that I will hear; for I am gracious." So the context of this charity loan or this poor loan in Exodus chapter 22 is the fact that the brother is so poor the only thing that he has for collateral is the coat on his back.
Collateral and the Prevention of Multiple Loans
Using Exodus 22:26-27 and Deuteronomy 24:17, Weaver explains that taking a garment as collateral was to prevent multiple loans on the same item, but the lender had to return it by sunset because it was the poor man's only covering. Widows' garments could not be taken at all.
Now God says this is a desperate situation. I mean, if the only thing you and I have as collateral are the clothes on our backs, then we're basically destitute. We're desperate. We're helpless. Now, God said, if you do take the coat for security, if you do take the coat as collateral, then you have to give it back before the sun goes down. Why? Because that's what the man sleeps in. In other words, that's his cover.
Can't even afford a quilt. Cannot afford a blanket. Which once again shows you the desperate situation that the individual is in who's wanting to borrow the money. Now let me ask you a question. I don't know if you've thought about this or not, but why would a lender take a man's coat and hold it as collateral or security when he knows that he has to give it back before the sun goes down? To me, that would appear to be more trouble than it was worth. But why would anyone do that? Let me tell you why.
In order to keep the poor brother from obtaining multiple loans on the same garment. In other words, what God is saying is this: we are not to have multiple loans on the same piece of collateral. Now I want you to look in your Bibles to the book of Deuteronomy chapter 24, verse 17. Here is one exception. You cannot take one coat. Look at it. Deuteronomy 24, and verse 17. Deuteronomy 24, verse 17. Here is a coat that is absolutely forbidden to be taken. God says,
"Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow's raiment to pledge."
God said you cannot take a widow woman's raiment to pledge. You can take the raiment of other individuals, but it is to prevent them from getting multiple loans on the same piece of collateral.
Now, I'm going to develop this before I close, but I want you to understand, when God is talking about the poor in the Bible, the group of people that are referred to as poor are not defined by civil statute. What is poor? I would consider myself poor as compared to some folks, wouldn't you? But compared to other folks, I'm excessively and filthy rich. You follow what I'm saying? And although I'm not rich, but if we were to look at the third world countries, if we were to even look at some of the people in our own American cities, we have more than we can ever shake a stick at. Now, the point I'm trying to make is this: Who is it that determines what a poor brother is? It is the lender.
The Lender's Discretion and Moral Responsibility
Weaver argues that the lender, not the state, determines who is a poor brother. He cites Proverbs 14:31, 17:5, 21:13, and 22:22-23 to show that oppressing or mocking the poor reproaches God, and that mercy to the poor is required. However, charity must not subsidize evil; the lazy and wicked are not entitled to help.
It is not the state. You cannot have a civil definition of poor. And the reason why is the state is not the Messiah. The state is not the Savior. And once the state gets into it, which you shall see a little bit later, then it is nothing more than a corruption of what you and I would know as biblical charity. So it is the lender's determination then as to who does or does not receive a loan. For instance, if Bob and Don both come to me and say, "Brother Weaver, I need to borrow a hundred bucks. We're both destitute." If I happen to know that Bob has thrown his money away foolishly and Bob won't work consistently, why would I be inclined to help him? And when Don maybe has gotten into a dire need because maybe Anita's been sick or some other desperate situation, and I've only had the money to help one, which one do you think I would help? I'd help Don and not Bob. Because Bob is more responsible. In other words, it's my determination. It's not the state's determination. The state is not to pass a law saying you must be charitable, you must give, we're going to take so much from you. Because I'm going to show you that it is the state that makes biblical charity almost criminal.
Now, I want you to look in your Bibles, beginning with Proverbs chapter 14. Hold next to this 22. Let me show you some scriptures concerning the poor in the Bible. And I want you to see, once again, the determination does not go to the state. Look in Proverbs chapter 14 and verse 31. Proverbs 14, in verse 31, look what the Bible says.
"He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor."
Now God says if you oppress the poor, you're reproaching God. On the other hand, if you honor God, you're going to be merciful toward the poor. Look in Proverbs chapter 17 and verse 5. Proverbs 17 and verse 5. God says,
"Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished."
So once again, if we mock and make fun of the poor, God says this is a reproach to him. Look in Proverbs 21 and verse 13, Proverbs 21, verse 13.
I like this verse.
"Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard."
Oh, do you see that? God said if we stop our ears at the cry of the poor, that is, if we fail to help when we can help, then God says we shall cry ourselves, but we shall not be heard. Look in Proverbs 22, beginning there with verse 22. God says, "Rob not the poor, because he is poor: neither oppress the afflicted in the gate: for the Lord will plead their cause, and spoil the soul of those that spoiled them." Isn't that interesting? Now, God says the determination as to whether or not we help the poor is ours. But He said, I want you to understand there is also a relationship between you and me. And if you're not merciful, then God says I won't be merciful to you. If you don't help, then the time will come when you will cry and I won't help you. And if you mock the poor and if you reproach the poor, then God says you're mocking and reproaching me.
If you look back in your Bibles to Psalm 12, Psalm 12, and note if you would please verse 5. Psalm 12 and verse 5.
"For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord; I will set him in safety from him that puffeth at him."
So if you want to get God riled up, God says start oppressing the poor and start mocking and reproaching them, and I will rise up and set the situation straight. Now, please let me emphasize this. I'm going to emphasize it again before I end today. When we're talking about helping the poor, we're not talking about subsidizing evil. Just because someone is standing on the street corner with a cup in his hand does not mean I'm going to throw money in that cup.
I don't know if the man's a dopehead. I don't know if he's a drunkard. I don't know if he's a lazy, indolent individual. And what does God say? "If any will not work, neither should he eat." So I have a responsibility, whoever I help, to make sure that I do not subsidize wickedness and I do not subsidize evil. I've seen people standing beside the road, begging, and obviously hungry. I don't mind buying them a sandwich, handing them a sandwich, and say, "If you're hungry, here, eat it." But if I don't know the man, I'm not going to give him money to go out and buy drugs or drink with.
He can just do without. So we have a responsibility to make sure whoever we help, it is not subsidizing wickedness and evil. So first of all, note if you would please, it is a poor brother or at least a brother with a specific need.
Prohibition of Interest on Charitable Loans
Exodus 22:25, Leviticus 25:36, and Deuteronomy 23:19 explicitly forbid charging interest on loans to poor brethren, including interest on goods. Weaver explains that charging interest denies God's sovereignty as owner of all things, and that lending to the poor is lending to the Lord (Proverbs 19:17), who guarantees repayment.
Secondly, I want you to go back in your Bibles to Exodus chapter 22 because charitable loans or what you and I would call interest-free loans. That is, we cannot charge usury or interest. In Exodus 22 and verse 25, he says, "If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury." The same thing in Leviticus chapter 25 and verse 36. God says there is to be no usury. Look in your Bibles to Deuteronomy 23 and verse 19. Lest someone try to get around this, Deuteronomy 23 verse 19, God says, "Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury." So, if George comes to me and he's hungry, and I said, "Now George, you know, I can't charge you interest because you're a Christian brother, and so I'm not going to give you money because I can't charge interest on that, but I'll tell you what I will do.
I'll give you 10 cans of beans and you bring me back 12 cans of beans." God says, "No, you can't do that either." There should be no interest charged on anything that you loan your poor brother. Why? Because God is the sovereign owner of the world. Do you remember Psalm 24 and verse 1? Help me out.
"The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein."
In Psalm 50, it's God who owns the cattle on a thousand hills. You see, we are merely his stewards. We are merely the recipients of God's mercy and God's grace. And let me tell you something, folks. It is only God's merciful providence. It's only God's graciousness unto us that we're not destitute ourselves. I want you to think about that. It is the mercy and the grace of God that we're not destitute ourselves. It is God who owns everything, and everything that God gives us, he gives us as a stewardship.
Now, when you and I charge interest on a poor or charitable loan to a poor brother, what are we saying? "God, you're not the sovereign owner of this, I am, and I don't care what you say, I'm going to do whatever I want to do." And thus I'm reproaching God and blaspheming God and literally denying His sovereignty. Now, I want you to turn in your Bibles to Proverbs chapter 19. I want to show you the collateral that you have in reality on a poor loan to a poor brother. In fact, it's the best collateral in the entire world. And here's why you do not need to charge interest. Proverbs chapter 19. Look, if you would please, at verse 17. God says, "He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again." So if I'm merciful to a poor brother, who am I really lending to? The Lord. And God says, "I'll see that you get that which you loan." I know about you.
That's the best cosigner that I've ever, ever come across. Guarantees it, absolute. You say, "Well, what if the brother doesn't pay me back?" Doesn't matter. God said, "I'll make sure that you're paid back. You will get your money and you will get it plus."
Now, let me ask you a question. Would you charge the Lord interest? Would you? You say, "Well of course not."
Now watch, God says in verse 17, "He that hath pity upon the poor lendeth unto the Lord." So these charitable loans then are loans to God, so to speak. Now listen, would you charge God interest? You say, "Of course I would not." I'll bet you have in time past. Some of you, anyhow. In fact, Christians do it all the time. Have you ever bought a church bond?
Application to Church Bonds and Christian Organizations
Weaver applies the prohibition to church bonds, stating that Christians who lend money to churches with interest violate Scripture. He argues that any pastor encouraging interest-bearing loans to a church is in error, as such loans are to the Lord.
Some of you have, some of you haven't. You know what church bonds are? That is when you lend the money to the church. And the church then turns around and offers you a certain rate of interest, along with the principal to be paid back in a given period of time. So when God forbids us to charge usury or lend upon usury to a poor brother, it clearly and plainly prohibits interest on all charitable loans to other Christians, especially those loans to churches, or to any Christian organization who are doing the work of the Kingdom of God in the name of Jesus Christ. Let me go further. Any pastor who encourages his people to make interest-bearing loans to a church is violating the Word of God. Now, there may be a time when the church may have to borrow. But if it borrows from Christians, Christians are prohibited from charging interest. Why? Because it is money lent unto the Lord.
Biblical Condemnation of Usury and the Death Penalty
Psalm 15:5 describes the godly man as one who does not lend at interest. Jeremiah 15:10 shows Jeremiah's defense that he was not a usurer. Ezekiel 18:5-13 lists lending at interest among capital crimes, implying that violating this law brings spiritual or physical death.
Look in your Bibles to Psalm 15. Let me show you a description of the godly man. Then we'll show you two or three other verses that may shock you. Look in Psalm 15. Psalm 15, beginning there with verse 1.
"Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?"
Now that's a good question. Who's going to live with God? Who's going to abide with God? Verse 2, "He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. In whose eyes a vile person is contemned; but he honoureth them that fear the Lord. He that sweareth to his own hurt, and changeth not. He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved."
I want you to turn over in your Bibles to Jeremiah chapter 15. Jeremiah 15, look if you would at verse 10. Now, Jeremiah was a hated man because of the message that he preached. And his defense of himself, look what he says. Jeremiah 15 verse 10. He said,
"Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth!"
Jeremiah said,
"Everybody seems to be upset with me. I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me."
Jeremiah said, "I don't understand how everybody can hate me just for preaching the truth. I'm not a usurer, I don't loan on usury, and I don't receive any interest on anything."
Now, turn to Ezekiel 18 and get ready. I want to show you a very powerful passage. Ezekiel 18, and let's begin reading there with verse 5. Ezekiel 18, verse 5. Look at what God says. Ezekiel 18, verse 5. He says, "But if a man be just, and do that which is lawful and right, and hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a menstruous woman, and hath not oppressed
any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment; 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, hath walked in my statutes, and hath kept my judgments, to deal truly; he is just. He shall surely live, saith the Lord God." Now watch this. "If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things, and that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour's wife, hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination, hath given forth upon usury, and hath taken increase: shall he then live? He shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him."
Now, Ezekiel chapter 18 and verse 13 puts lending upon usury as one of those crimes that merits the death penalty. And in this context, it would have to be lending upon usury to a poor brother or to a Christian brother. And God says those who do that deserve the death penalty. I wonder, has it ever crossed the minds of preachers and Christians that the reason we have so many dead churches is that we violated this law? And God has killed us spiritually, some physically, but some spiritually. I want you to look back in your Bibles to Exodus chapter 22 and verse 25. Exodus 22 verse 25. I want you to note a very significant word. Exodus 22 verse 25. He says, "If thou lend money to any of my people that is poor by thee." What's the significant word? "If." If, if, if thou lend money. In other words, God does not compel us to lend. Now he's certainly given us very persuasive arguments and very persuasive reasons why we should lend to the poor brethren and that we should lend interest-free.
The Voluntary Nature of Lending and Distinction of Strangers
Exodus 22:25 uses 'if,' indicating lending is not compulsory. Leviticus 25:35-36 extends interest-free loans to resident aliens (ger, toshav) who profess faith, while Deuteronomy 23:20 permits interest to foreigners (nokri) outside the covenant. Weaver applies this to lending to unbelievers as a form of dominion.
But the fact is, he leaves that up to our discretion. Look in your Bibles to the book of Leviticus chapter 25. Leviticus 25 verse 35. Let me show you. "And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee." Now, I don't know if this question has entered into your mind or not, but Leviticus 25 verses 35 and 36 extends these no-interest charitable loans to not just the Israelites per se, but even those strangers and sojourners who had come in to live with Israel. Now, look in your Bibles, hold Leviticus. Turn in your Bibles to the book of Deuteronomy, chapter 23. And let's go down to verse 20. Deuteronomy 23, verse 20. Are you ready? Deuteronomy 23, verse 20. "Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it."
Now he says, "Unto a stranger thou mayest lend upon usury." Now look back in your Bibles, Leviticus chapter 25, verse 35, "And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee." Now, is there a contradiction here? Verse 35 says, "The charitable interest-free loan is to be given to the poor brother by thee or the stranger, the sojourner." But when you get to Deuteronomy chapter 23 and verse 20, he says unto a stranger, you may charge interest. Is there a contradiction? And the answer is absolutely no. The stranger in Leviticus 25 and verse 35, the Hebrew word there is the word "ger." The word sojourner is the Hebrew word "toshav." The stranger and the sojourner were what you and I would call resident aliens. In fact, the Hebrew word literally means to sit or to remain or to be settled or to dwell. So in Leviticus chapter 25 and verse 35, what you have then are people from outside of Israel coming into Israel professedly to worship the one true and the living God and submitting themselves to the covenant. And though they are not true Israelites, so to speak, God says, yet they are making a profession of faith. They are living by you. And as they're obeying the covenant, and so therefore you extend to them this interest free loan as well.
But when you get to Deuteronomy 23 and verse 20, the word stranger, there's "nokri," which means a foreigner. It means someone who has absolutely no connection with the faith. Someone with no connection to the covenant. Now let me go and make an application. If I have a poor brother in this assembly, and I have the wherewithal to lend unto him, and he's a worthy recipient, I may lend to him at my discretion without interest. I may also lend to a brother in another congregation, or to a Christian anywhere. That is my discretion, and I may lend without interest. But here's an unsaved man, and he wants to borrow money from me.
He has no connection with the faith whatsoever. And I say, "Look, I'll loan you a thousand bucks at 10% interest." Why may I lend to an unbeliever, to a stranger, upon usury and not upon a brother? The answer is this. Because usury is a form of dominion. It is a form of exercising control and bringing the wicked into submission. And God says that we may lawfully charge them interest.
Biblical Charity vs. the Welfare State
Weaver contrasts biblical charity, which is morally conditional and discretionary, with the welfare state, which indiscriminately subsidizes the righteous and unrighteous. He calls the welfare state a corruption of true charity, akin to fornication versus marriage.
I want you to understand this before I close today, that charitable loans, poor loans, are not entitlements. You understand that word? You know what the world thinks? The world thinks they are entitled to everything. Black, white, pink, purple, yellow, polka dot, it doesn't matter. We have raised a generation of people that believe the government owes them everything. They are entitled to it. Many of the governmental programs are called entitlement programs.
And unlike biblical charity, the welfare state does not distinguish between the godly and the ungodly. They do not distinguish between the righteous and the unrighteous. They do not distinguish between covenant keeping and covenant breaking. In fact, if you are an unmarried single woman with five children by different men, you're going to be well off financially in our world today. In fact, if you want to have more children, they'll give you more money. If you want to be lazy and indolent and not work, you can get all kinds of entitlement programs from the government. It doesn't matter to them whether or not someone is righteous or unrighteous, whether they're moral or immoral. Now listen, God's charity is based upon biblical law and biblical ethics. Biblical charity is morally conditional.
I can only lend to those on interest-free loan who are morally upright. I am trying to subsidize and help the faithful and undergird the community of faith and the covenant. I am not going to help the lazy and the indolent and the rebellious and the wicked and the ungodly. Let me put it to you like this. The welfare state is to biblical charity what fornication is to biblical marriage. Let me put it another way. The welfare state is the bastardization and the corruption of biblical charity. You and I are not to give and to loan indiscriminately. We are to loan to the poor brethren discriminately, saying, "Yes, we understand that in the providence of God you've come into hard times and I'm willing to help you."
Study Guide
Major Themes
Biblical Case Law as the Foundation for Ethics
Summary: Understanding biblical law and case law is essential for applying principles of justice and truth to daily life.
Evidence: Weaver states, 'A proper understanding of case law will enable us to apply biblical principles in our daily decisions and activities.'
Debt is Universally Condemned but Sometimes Necessary
Summary: All biblical passages on debt are negative, yet there are emergency situations where borrowing or lending is permitted.
Evidence: Weaver says, 'Out of nearly 50 direct passages in the Bible concerning debt and 20 indirect passages, not one passage is positive. All are negative. And yet at the same time, there are times when we must, and there are other times that we may even be lent unto.'
Prohibition of Interest on Loans to Brethren
Summary: Scripture forbids charging interest on loans to poor brethren, as it denies God's sovereignty and is lending to the Lord.
Evidence: Exodus 22:25, Leviticus 25:36, Deuteronomy 23:19, and Proverbs 19:17 are cited to show that interest-free loans are required, and that lending to the poor is lending to God.
Moral Conditionality of Charity
Summary: Biblical charity is not an entitlement; it is discretionary and must not subsidize wickedness or laziness.
Evidence: Weaver argues, 'I have a responsibility, whoever I help, to make sure that I do not subsidize wickedness and I do not subsidize evil.' He cites 2 Thessalonians 3:10: 'If any will not work, neither should he eat.'
The Welfare State as a Corruption of Biblical Charity
Summary: Government welfare programs indiscriminately support the ungodly and undermine true, morally conditional charity.
Evidence: Weaver states, 'The welfare state is to biblical charity what fornication is to biblical marriage. It is the bastardization and the corruption of biblical charity.'
God's Sovereignty and Stewardship
Summary: All wealth belongs to God; humans are stewards. Charging interest on charitable loans denies God's ownership.
Evidence: Weaver references Psalm 24:1 and Psalm 50:10, saying, 'It is only God's merciful providence... that we're not destitute ourselves.'
Key Arguments
Interest on charitable loans is forbidden because it denies God's sovereignty.
Summary: Charging interest to a poor brother implies that the lender, not God, owns the resources, which is a form of blasphemy.
Evidence: Weaver says, 'When you and I charge interest on a poor or charitable loan to a poor brother, what are we saying? "God, you're not the sovereign owner of this, I am..." And thus I'm reproaching God and blaspheming God and literally denying His sovereignty.'
Lending to the poor is lending to the Lord, who guarantees repayment.
Summary: Proverbs 19:17 teaches that helping the poor is a loan to God, making interest unnecessary and inappropriate.
Evidence: Weaver quotes Proverbs 19:17: 'He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again.'
Church bonds that pay interest to Christian lenders violate Scripture.
Summary: Since loans to churches are loans to God's work, charging interest on them is prohibited.
Evidence: Weaver states, 'Any pastor who encourages his people to make interest-bearing loans to a church is violating the Word of God.'
Usury on brotherly loans is a capital crime in biblical law.
Summary: Ezekiel 18:13 lists lending at interest among sins deserving death, indicating its severity.
Evidence: Weaver reads Ezekiel 18:13: 'Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live... his blood shall be upon him.'
The lender, not the state, determines who qualifies as a poor brother.
Summary: Biblical charity requires personal discretion to avoid subsidizing evil; the state cannot make such moral distinctions.
Evidence: Weaver says, 'It is the lender's determination then as to who does or does not receive a loan... The state is not to pass a law saying you must be charitable.'
Interest may be charged to unbelievers as a form of dominion.
Summary: Deuteronomy 23:20 permits usury to foreigners (nokri) outside the covenant, which Weaver interprets as a means of exercising control over the wicked.
Evidence: Weaver explains, 'Because usury is a form of dominion. It is a form of exercising control and bringing the wicked into submission.'
Scripture References
Exodus 22:25-27
Context: Primary text for the sermon; prohibits charging interest to poor brethren and regulates collateral (garments).
Romans 13:8
Context: Cited in introduction as a key verse commanding to 'owe no man anything,' part of the universal negative view of debt.
Deuteronomy 15:3, 6
Context: Shows that foreigners may be charged interest (commercial loans) and that Israel would lend to many nations.
Deuteronomy 23:19-20
Context: Forbids usury on anything lent to a brother, but permits it to a stranger (foreigner).
Deuteronomy 28:12
Context: Blessing of lending to many nations and not borrowing.
Matthew 25:26-27
Context: Parable of the talents where the master expects interest from the exchangers, showing interest is not always condemned.
Leviticus 25:35-36
Context: Commands relief for a poor brother or resident alien without charging interest.
Deuteronomy 15:7
Context: Commands not to harden the heart against a poor brother.
Deuteronomy 24:17
Context: Forbids taking a widow's garment as a pledge.
Proverbs 14:31
Context: Oppressing the poor reproaches God; honoring God involves mercy to the poor.
Proverbs 17:5
Context: Mocking the poor reproaches God.
Proverbs 21:13
Context: Stopping ears at the cry of the poor results in one's own cries not being heard.
Proverbs 22:22-23
Context: Rob not the poor; the Lord will plead their cause.
Psalm 12:5
Context: God will arise for the oppression of the poor.
Proverbs 19:17
Context: Lending to the poor is lending to the Lord, who will repay.
Psalm 15:1-5
Context: Describes the godly man as one who does not lend at interest.
Jeremiah 15:10
Context: Jeremiah's defense that he neither lent nor borrowed at interest.
Ezekiel 18:5-13
Context: Lists lending at interest among capital crimes; the righteous man does not do so.
Psalm 24:1
Context: The earth is the Lord's, establishing God's ownership.
Psalm 50:10
Context: God owns the cattle on a thousand hills, reinforcing stewardship.
Historical References
Modern welfare state and entitlement programs
Context: Weaver criticizes government programs that indiscriminately provide aid without moral conditions, contrasting them with biblical charity.
Church bonds
Context: Weaver mentions the practice of Christians lending money to churches with interest, calling it a violation of Scripture.
Important Quotes
Out of nearly 50 direct passages in the Bible concerning debt and 20 indirect passages, not one passage is positive. All are negative. Debt is universally condemned in the Bible. It is never encouraged.
Significance: Summarizes the biblical stance on debt, setting the foundation for the sermon's argument that debt is only permissible in emergencies.
If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury.
Significance: The key verse from Exodus 22:25 that establishes the prohibition of interest on charitable loans to poor brethren.
He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again.
Significance: Proverbs 19:17, used to argue that lending to the poor is lending to God, who guarantees repayment, making interest unnecessary.
Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
Significance: Deuteronomy 23:20, which distinguishes between permissible interest to foreigners and forbidden interest to brethren.
The welfare state is to biblical charity what fornication is to biblical marriage.
Significance: A strong analogy used to condemn government welfare as a corruption of true, morally conditional charity.
When you and I charge interest on a poor or charitable loan to a poor brother, what are we saying? 'God, you're not the sovereign owner of this, I am, and I don't care what you say, I'm going to do whatever I want to do.' And thus I'm reproaching God and blaspheming God and literally denying His sovereignty.
Significance: Explains the theological reason why charging interest to a poor brother is a serious sin—it denies God's ownership.
Any pastor who encourages his people to make interest-bearing loans to a church is violating the Word of God.
Significance: A direct application of the prohibition to modern church financing practices.
Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.
Significance: Ezekiel 18:13, cited to show the severity of usury in biblical law, equating it with capital crimes.
Discussion Questions
How does understanding biblical case law help us apply principles like 'thou shalt not steal' to modern financial decisions?
Context: Weaver emphasizes that case law encapsulates justice and truth, enabling application of broad principles.
In what situations might debt be considered a 'survival requirement' today, and how should the church respond?
Context: Weaver argues that biblical debt is always in the context of emergency, not normal life.
What are the practical implications of Proverbs 19:17 for how we view lending to fellow believers in need?
Context: The verse is used to show that lending to the poor is lending to the Lord, who guarantees repayment.
How should we balance the command to help the poor with the command that 'if any will not work, neither should he eat'?
Context: Weaver stresses that charity must not subsidize evil or laziness.
Is it ever appropriate for a church to borrow money from its members with interest? Why or why not?
Context: Weaver directly condemns interest-bearing church bonds as a violation of Scripture.
What does Ezekiel 18:13 teach us about the seriousness of charging interest to a brother, and how should that affect our financial practices?
Context: The passage lists usury among capital crimes, indicating its gravity.
How does the distinction between 'ger/toshav' and 'nokri' in the Old Testament inform our understanding of to whom we may charge interest?
Context: Weaver explains that resident aliens who profess faith are treated as brothers, while foreigners outside the covenant may be charged interest.
In what ways does the modern welfare state conflict with biblical principles of charity, according to Weaver?
Context: Weaver argues that the welfare state indiscriminately subsidizes the ungodly and undermines moral conditionality.
Applications
Avoid debt as a normal lifestyle
Summary: Christians should strive to live within their means, practicing frugality and saving, rather than relying on debt for everyday expenses.
Evidence: Weaver laments that 'most Christians cannot function without debt and cannot live without debt' and have not understood 'the principles taught in the Word of God of frugality and discipline and saving.'
Lend to poor brethren without interest
Summary: When lending to fellow believers in genuine need, do not charge interest, recognizing that the loan is ultimately to the Lord.
Evidence: Exodus 22:25 and Proverbs 19:17 are cited to command interest-free loans and promise divine repayment.
Exercise discretion in charity
Summary: Before helping someone financially, assess their moral character and situation to ensure you are not subsidizing wickedness or laziness.
Evidence: Weaver says, 'I have a responsibility, whoever I help, to make sure that I do not subsidize wickedness and I do not subsidize evil.'
Reject interest-bearing church bonds
Summary: Christians should not participate in church bond programs that pay interest, as they violate the prohibition against usury on loans to God's work.
Evidence: Weaver states, 'Any pastor who encourages his people to make interest-bearing loans to a church is violating the Word of God.'
View lending to the poor as lending to God
Summary: Adopt a mindset that helping a poor brother is a direct transaction with God, who will ensure repayment, freeing you from the need to charge interest.
Evidence: Proverbs 19:17: 'He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again.'
Distinguish between charitable and commercial loans
Summary: Recognize that interest may be charged in business dealings with unbelievers, but never in charitable loans to fellow Christians.
Evidence: Deuteronomy 23:20 permits usury to strangers, while Exodus 22:25 forbids it to brethren.
Trust God's providence in financial matters
Summary: Acknowledge that all wealth belongs to God and that He can reverse financial roles instantly; therefore, be generous and merciful as a steward.
Evidence: Weaver says, 'It doesn't take but just a snap of God's providential finger for the roles to be reversed.'
deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-04T16:00:15Z
deepseek | deepseek-v4-pro | weaver_study | 2026-06-05T19:34:57Z