9210.“对他不可像放债的”表必须出于仁爱而如此行。这从“放债的”含义清楚可知，“放债的”是指为了利益而行善的人，因为一个放债者把钱交付给别人是为了利息，帮助别人是为了回报。由于真正的仁爱并不以利益或回报为目的，而是以邻舍的益处为目的，所以“不可像放债的”表示必须出于仁爱而如此行。凡不知道何为基督仁爱的人，可能以为它不仅在于施舍穷乏人，还在于向同胞、国家或教会行善，不管什么原因，或什么目的。但是，要知道，决定人一切行为品质的，是目的。如果他的目的或意图是为了名声，为了获得重要地位，或金钱利益而行善，那么他所行之善并非善，因为它是为自我而行的，因而也来源于自我。不过，如果他的目的或意图是为了同胞、国家或教会，因而为了邻舍而行善，那么他所行之善就是善，因为它是为了善本身而行的；一般来说，良善本身就是真正的邻舍（5025，6706，6711，6712，8123节）；所以它也是为主而行的，因为这样的良善不是来源于这个人，而是来源于主；凡来源于主的，都属于主。这就是主在马太福音中所说的良善：
这些事你们既作在我这弟兄中一个最小的身上，就是作在我身上了。（马太福音25:40）
良善如何，真理也如何。那些为真理而行真理的人也是为主而行真理，因为真理来自主。为真理而行真理就是行善；因为当真理从理解力进入意愿，从意愿出来进入行为时，它就变成了良善。以这种方式行善就是基督的仁爱。那些出于基督的仁爱行善的人有时可能关注由于行善所获得的名声，以便获得一个重要地位或金钱利益。但他们的态度完全不同于那些以这些东西为目的的人；因为他们视良善和正义为本质和独一的事物，因而占据最高位置。与此相比，他们将金钱利益或重要地位，或为了它们的名声视为非本质的，因此占据最低位置。当这样的人将眼睛盯在正义和良善上时，他们就像在战场上为自己的国家而战的士兵。在此期间，他们根本不考虑自己的生命，因而也不考虑他们在世上的地位或资产；与他们正在做的事相比，这些东西对他们来说根本不重要。但那些将自我和世界放在首位的人则具有这样的性质：他们甚至看不见正义和良善，因为他们两眼盯着自己和自己的利益。
由此明显可知什么是为自我或世界行善，什么是为主或邻舍行善，以及它们之间的区别是什么。这区别和两个对立面之间的区别一样大，因而和天堂与地狱之间的区别一样大。此外，那些为邻舍或主行善的人在天堂，那些为自己或世界行善的人在地狱。因为那些为邻舍和主行善的人爱主胜过一切，并且爱邻如己，这是诫命之首（马可福音12:28-31）。而那些做一切事都是为了自己和世界的人则爱自己胜过一切，因而爱自己胜过爱神；他们不仅蔑视邻舍，而且如果邻舍不与他们合而为一，不与他们结盟，还会仇恨他。这就是主在马太福音中的教导的含义：
一个人不能事奉两个主。不是恶这个爱那个，就是依附这个轻视那个。你们不能又事奉神，又事奉玛门。（马太福音6:24）
有些人的确事奉两个主；他们就是那些被称为“不冷不热”，被“吐出去”（启示录3:15-16）的人。由此明显可知，那些取利息的放债之人代表什么，即代表那些为利益行善的人。
由此清楚可知为何经上说“不可像放债的，不可向弟兄取利息”，这项禁令在摩西五经的其它经文中被重申：
你借给你弟兄的银钱、食物，无论什么可生利的物，都不可取利。借给外邦人可以取利，只是借给你弟兄不可取利。这样，耶和华你神必在你所去得为业的地上，和你手里所办的一切事上赐福与你。（申命记23:19，20；利未记25:36-38）
“借给弟兄银钱取利”表示为了利益而借出真理，也就是在真理上给予教导；“借给弟兄食物取利”表示为了利益而出租真理之良善；因为“银”表示真理（1551，2954，5658，6914，6917节）；“食物”表示真理之良善（5147，5293，5340，5342，5410，5426，5487，5576，5582，5588，5655，5915，8562节）。耶和华之所以在那些没有如此行的人在这地上手里所办的一切事上赐福与他们，是因为他们处于对良善和真理的情感，因而处于天上的天使所拥有的幸福之中；事实上，对一个人来说，这情感，或这爱之良善含有天堂在自己里面（6478，9174节）。之所以可向外邦人取利，是因为“外邦人”表示那些不承认任何良善或真理，也不接受它们的人（7996节）；也就是说，他们是那些唯独为了利益而行善的人。这些人必须服事一个人，因为相比之下，他们是仆人或奴仆（1097节）。大卫诗篇：
就是行为纯全、做事公义、心里说实话的人。他不将银钱放债取利，不受贿赂以害无辜。行这些事的人必永不动摇。（诗篇15:2，5）
“将银钱放债取利”表示唯独为了利益而教导人，因而为了回报而行善。类似的话出现在以西结书：
一个行公平、公义的义人不放债取利。（以西结书18:5，8）
又：
缩手不害困苦人，不放债取利，却遵行我的典章，行在我的律例之中的，定要存活。（以西结书18:17）
又：
他们在你中间流人血受贿赂；你收取高利贷和利息，用暴力夺取同伴的财物。（以西结书22:12）
这些话论及“流人血的城”，“流人血的城”表示摧毁真理和良善的虚假（9127节）；“收取高利贷和利息”表示为了利益和回报，因而不是出于仁爱而行善。真正的仁爱里面没有获得回报的想法（参看2371，2373，2400，4007，4174，4943，6388-6390，6392，6478节）。
Potts(1905-1910) 9210
9210. Thou shalt not be to him as a usurer. That this signifies that this must be done from charity, is evident from the signification of "a usurer," as being one who does what is good for the sake of self-advantage; for a usurer intrusts money to another for the sake of usury, and assists another for the sake of recompense. And because genuine charity does not regard profit or recompense as the end, but the good of the neighbor, therefore by "thou shalt not be as a usurer" is signified that it must be done from charity. He who does not know what Christian charity is, may believe that it consists not only in giving to the needy and the poor, but also in doing good to a fellow citizen, to our country, and to the church, for any cause what ever, or for any end whatever. But be it known that it is the end that determines the quality of all a man's deeds. If his end or intention is to do good for the sake of reputation, or to acquire honors or profit, then the good which he does is not good, because it is done for the sake of himself, and thus also from himself. But if his end is to do good for the sake of a fellow citizen, his country, or the church, thus for the sake of the neighbor, then the good which the man does is good, for it is done for the sake of good itself, which, in general, is the neighbor itself (n. 5025, 6706, 6711, 6712, 8123); thus also it is done for the sake of the Lord, for such good is not from man, but from the Lord, and that which is from the Lord is the Lord's. It is this good which is meant by the Lord in Matthew:
As much as ye did to one of the least of these My brethren, ye did to Me (Matt. 25:40). [2] As it is with good, so also it is with truth. Those who do truth for the sake of truth, do it also for the sake of the Lord, because they do it from the Lord. To do truth for the sake of truth, is to do good; for truth becomes good when it passes from the understanding into the will, and from the will goes forth into act. To do good in this manner is Christian charity. Sometimes those who do good from Christian charity have regard to reputation from it, for the sake of honor, or for the sake of profit; yet they do so very differently from those who regard these things as the end; for they regard what is good and just as the essential and only thing, thus as being in the highest place; and thereafter they regard profit and honor, and reputation for the sake of these, as being relatively not essential, thus in the lowest place. When persons of such a character have in view what is just and good, they are like those who fight in battle for their country, and who then have no regard for their life, nor for their rank and possessions in the world, which are then relatively of no account. But those who have regard to themselves and the world in the first place, are of such a character that they do not even see what is just and good, because they have in view themselves and their own profit. [3] From all this it is evident what it is to do good for the sake of self or the world, and what it is to do good for the sake of the Lord or the neighbor, and what is the difference between them. The difference is as great as that between two opposites, thus as great as between heaven and hell. Moreover, those who do good for the sake of the neighbor or the Lord are in heaven; but those who do good for the sake of self and the world are in hell. For those who do good for the sake of the neighbor and the Lord, love the Lord above all things and the neighbor as themselves, in accordance with the chief of all the commandments (Mark 12:28-31). But those who do all things for the sake of themselves and the world, love themselves above all things, thus more than God, and not only do they despise the neighbor, but even hold him in hatred if he does not make one with themselves, and be theirs. This is meant by what the Lord teaches in Matthew:
No man can serve two masters, for either he will hate the one, and love the other; or he will hold to the one, and despise the other. Ye cannot serve God and mammon (Matt. 6:24). There are those who serve both; but these are they who are called "lukewarm, neither cold nor hot," who are "spewed out" (Rev. 3:15-16). From all this it is now plain what was represented by usurers who took usury, namely, those who do good for the sake of profit. [4] From this it is clear why it is said that one "should not be as a usurer, and should not put usury upon a brother;" as also in other passages in Moses:
Thou shalt not put on thy brother usury of silver, usury of food, usury of anything on which it is put. Upon a foreigner thou mayest put usury; but upon thy brother thou shalt not put usury; that Jehovah thy God may bless thee in all that thou puttest thine hand unto, in the land whither thou goest to possess it (Deut. 23:19, 20; Lev. 25:36-38);
"to put on a brother the usury of silver" denotes to lend truths, or to instruct, for the sake of profit; "to put the usury of food on him" denotes to lend the goods of truth for the sake of profit; for "silver" denotes truth (n. 1551, 2954, 5658, 6914, 6917); and "food," the good of truth (n. 5147, 5293, 5340, 5342, 5410, 5426, 5487, 5576, 5582, 5588, 5655, 5915, 8562). That "Jehovah will bless those who do not so, in all that they put their hand unto in the land" is because they are in the affection of good and truth, thus in the happiness the angels have in heaven, for a man has heaven in this affection, that is, in the good of this love (n. 6478, 9174). The reason why it was allowable to put usury on foreigners, was that by "foreigners" are signified those who do not acknowledge and receive anything of good and truth (n. 7996). Thus they who do good only for the sake of profit are to serve man, because they are relatively servants (n. 1097). In David:
He that walketh perfect, and that doeth righteousness, and speaketh the truth in his heart; He that giveth not his silver to usury, and taketh not a gift against the innocent. He that doeth this shall never be moved (Ps. 15:2, 5);
"to give one's silver into usury" denotes to teach merely for the sake of profit, thus to do good for the sake of the recompense. In like manner in Ezekiel:
A righteous man who doeth judgment and righteousness, giveth not into usury, and taketh not interest (Ezek. 18:5, 8). He that withholdeth his hand from the needy, that taketh not usury or interest, that doeth My judgments, that walketh in My statutes, living he shall live (Ezek. 18:17). In thee have they taken a gift to shed blood; thou hast taken usury and interest, and thou hast taken gain of thy companions by violence (Ezek. 22:12). This is said of the "city of bloods," by which is signified the falsity that destroys truth and good (n. 9127); "taking usury and interest" denotes doing good for the sake of profit and recompense, thus not from charity. (That genuine charity is devoid of all claim to merit, see n. 2371, 2373, 2400, 4007, 4174, 4943, 6388-6390, 6392, 6478.)
Elliott(1983-1999) 9210
9210. 'You shall not be like a money-lender' means that it must be done in a spirit of charity. This is clear from the meaning of 'a money-lender' as someone who does good for the sake of gain; for a money-lender entrusts money to another for the sake of interest and gives help to another for the sake of reward. And since real charity does not have gain or reward as the end in view, but the neighbour's good, 'you shall not be like a money-lender' means that the thing must be done in a spirit of charity. Anyone who does not know what Christian charity is may think that it consists not only in giving to the needy and poor but also in doing good to his fellow citizen, country, or Church for any reason whatever, that is, with no matter what end in view. But he should recognize that the end is what gives all of a person's deeds their true character. If the end or intention is to do good for the sake of reputation, in order to acquire important positions or else monetary gain, the good that he does is not good because it is done for the sake of self and thus also originates in self. But if the end is to do good for his fellow citizen's, country's, or Church's sake, thus for his neighbour's sake, the good he does is good since it is done for the sake of good itself, which in general is the real neighbour, 5025, 6706, 6711, 6712, 8123, and so is also done for the Lord's sake since such good does not have its origin in the person but in the Lord, and what originates in the Lord is the Lord's. This is the good that is meant by the Lord in Matthew,
Insofar as you did it to one of the least of these My brothers you did it to Me. Matt 25:40.
[2] As it is with good, so it is also with truth. Those who do the truth for its own sake do it also for the Lord's sake since it comes from Him. Doing truth for its own sake is doing good; for truth becomes good when it passes from the understanding into the will, and from the will goes out into actions. Doing good in this manner is Christian charity. People who do good in the spirit of Christian charity may sometimes look for reputation earned as a result of doing it, so as to obtain an important position or else monetary gain. But their attitude is altogether different from that of anyone for whom these things are his end in view. For they regard what is good and right as the essential, one and only thing that matters, and accordingly rank it in highest position. As for monetary gain in comparison with this, or an important position, or reputation for the sake of them, they regard as non-essential, and accordingly rank it in lowest position. When the eyes of people such as these are fixed on what is right and good they are like soldiers fighting in battle for their country. During it they give no thought at all to their life, nor thus to their status or their assets in the world, which compared with what they are doing are of no importance to them. But those who rank self and the world at the top are the kind of people who do not even see what is right and good, because their eyes are fixed on themselves and on gain.
[3] All this shows what doing good for a selfish or a worldly reason is, what doing good for the Lord's or for the neighbour's sake is, and what is the difference between them. The difference is as great as that between two opposites, thus as great as that between heaven and hell. Furthermore those who do good for their neighbour's or for the Lord's sake are in heaven; but those who do it for a selfish or a worldly reason are in hell. For those who do good for their neighbour and the Lord's sake love the Lord above all things and their neighbour as themselves - commandments which are 'the first of all the commandments', Mark 12:28-31. But those who do everything for selfish and worldly reasons love themselves above all things, thus more than God; and they not only despise their neighbour but also hate him if he does not make common cause with them and align himself with them. This is the meaning of the Lord's teaching in Matthew,
No one can serve two lords, for either he will hate the one and love the other, or he will cling to the one and despise the other. You cannot serve God and mammon. Matt 6:24.
There are people who do serve both; but they are called 'lukewarm, neither cold nor hot, who are spewed out', Rev 3:15, 16. All this now shows what money-lenders who took interest represented, namely those who do good for the sake of gain.
[4] It makes plain the origin of this prohibition, that they were not to be like a money-lender, charging a brother interest, as again declared elsewhere in Moses,
You shall not charge your brother interest on silver, interest on food, interest on anything on which it is charged. A foreigner you shall charge interest, but your brother you shall not charge interest; so that Jehovah your God may bless you in everything to which you set your handa in the land which you are entering to possess it. Deut 23:19, 20; Lev 25:36-38.
'Charging a brother interest on silver' means lending truths, that is, giving instruction in them, for the sake of gain, 'charging interest on food' hiring out forms of the good of truth for the sake of gain; for 'silver' means truth, 1551, 2954, 5658, 6914, 6917, and 'food' the good of truth, 5147, 5293, 5340, 5342, 5576, 5410, 5426, 5487, 5582, 5588, 5655, 5915, 8562. The reason why those who do not charge it are blessed by Jehovah in everything to which they set their hand in the land is that their affection is for goodness and truth, so that the happiness which angels in heaven possess is theirs; for that affection, or the good of that love, holds heaven within it for a person, 6478, 9174. The reason why foreigners could be charged interest was that those who do not acknowledge anything of goodness or truth and are unreceptive of them are meant by 'foreigners', 7996, that is, they are those who do good solely for the sake of gain. These must serve a person, for in comparison they are servants or slaves, 1097. In David,
He walks blameless and does righteousness, and speaks the truth in his heart. He does not lend his silver at interest, and does not take a bribeb against the innocent. He who does this will never be moved. Ps 15:2, 5.
'Lending his silver at interest' means teaching for the sake solely of gain, thus doing good for the sake of reward. Something similar occurs in Ezekiel,
A righteous man who executes judgement and righteousness does not lend at interest and does not take increase. Ezek 18:5, 8.
In the same prophet,
He who withdraws his hand from the needy, does not take interest or increase, executes My judgements, [and] walks in My statutes will surely live. Ezek 18:17.
In the same prophet,
In you they have taken bribesb to shed blood; you have taken interest and increase, and seized gain of your companions by violence. Ezek 22:12.
These things are said about 'the city of blood', by which falsity destroying truth and good is meant, 9127. 'Taking interest and increase' means doing good for the sake of gain and reward, thus not in a spirit of charity. In true charity there is no thought of earning a reward, see 2371, 2373, 2400, 4007, 4174, 4943, 6388-6390, 6392, 6478.
Latin(1748-1756) 9210
9210. `Non eris sicut faenerator': quod significet quod ex charitate id fiet, constat ex significatione `faeneratoris' quod sit qui bonum facit propter lucrum, nam `faenerator' concredit pecunias alteri propter usuram et fert opem alteri propter remunerationem; et quia genuina charitas non spectat lucrum aut remunerationem ut finem, sed bonum proximi, ideo per `non eris sicut faenerator' significatur quod ex charitate id fiet. Qui non scit quid charitas Christiana {1}, is potest credere quod non modo sit dare egenis et pauperibus sed etiam facere bonum concivi, {2} patriae, ac Ecclesiae propter quamcumque causam, seu ex quocumque fine; sed sciendum quod finis sit qui qualificat omnia facta hominis; si finis seu intentio sit facere bonum propter famam ut aucupetur honores aut lucrum, tunc bonum quod facit non est bonum quia est propter se, ita quoque ex se, at si finis est facere bonum propter concivem, vel patriam, vel Ecclesiam, ita propter proximum, tunc bonum quod facit est bonum, nam est propter ipsum bonum, quod in genere est ipse proximus, n. 5025, 6706, 6711, (x)6712, 8123; {3} sic etiam est propter Dominum, nam tale bonum non est ab homine sed a Domino, et quod a Domino est, hoc Domini est; hoc bonum est quod intelligitur a Domino apud Matthaeum, Quantum fecistis uni ex his fratribus Meis minimis, Mihi fecistis, xxv 40. 2 Sicut se habet cum bono, ita quoque se habet cum vero; qui (x)faciunt verum propter verum, illi quoque faciunt propter Dominum, quia ex Domino; facere verum propter verum est facere bonum, nam verum fit bonum cum ab intellectuali intrat in voluntatem et a voluntate {4}exit in actum; facere ita bonum est charitas Christiana. Qui bonum ex charitate Christiana faciunt, illi quandoque spectant famam inde propter honorem aut propter lucrum; sed prorsus aliter quam qui pro fine illa spectant, {5} spectant enim bonum {6}ac justum ut essentiale ac unicum, (d)ita in supremo loco, et tunc lucrum et honorem, et propter illa famam, ut non {7}essentialia respective, ita in infimo loco; {5} qui tales, cum in intuitione justi ac boni sunt, sunt sicut qui in proelio pugnant pro patria, et tunc nihil curant vitam, ita nec suam dignitatem (c)ac suas opes in mundo, quae tunc nihili sunt respective; at qui spectant se et mundum primo loco, illi sunt tales ut ne quidem videant justum et bonum, quia in intuitione sui et lucri sunt. Ex his {8}patet quid sit facere bonum propter se aut mundum, 3 et quid facere bonum propter Dominum aut proximum, et quae differentia inter illa {9}; differentia est tanta quanta inter duo opposita, ita quanta inter caelum et infernum; etiam qui propter proximum aut Dominum faciunt bonum, illi in caelo sunt, at qui propter se et mundum, illi in inferno sunt; nam qui propter proximum {10}et Dominum bonum faciunt amant {11}Dominum supra omnia et proximum sicut seipsum, quae praecepta sunt primaria omnium praeceptorum, Marc. xii 28-31, at qui propter se et mundum omnia faciunt, illi amant se super omnia, ita prae Deo, et proximum non modo contemnunt sed etiam odio habent si non unum faciat secum, et suus sit; hoc intelligitur per quod Dominus docet apud Matthaeum, Nemo potest duobus dominis servire, nam aut unum odio habebit et alterum amabit, aut uni adhaerebit et alterum contemnet; non potestis Deo servire et mammonae, vi 24. Sunt qui {12}utrique serviunt, sed illi sunt qui vocantur `tepidi, neque frigidi neque calidi, qui exspuuntur,' Apoc. iii 15, 16. Ex his nunc patet quid repraesentatum sit per faeneratores qui 4 usuram ceperunt, quod nempe illi qui propter lucra bonum faciunt; inde {13}liquet unde hoc quod non esset sicut faenerator, et super fratrem poneret usuram, ut quoque alibi apud Moschen, Non impones fratri tuo usuram argenti, usuram cibi, usuram (x)ullius rei, quae imponitur; alienigenae impones usuram, sed fratri tuo non impones usuram; ut benedicat tibi Jehovah Deus tuus in omni missione manus tuae super terra qua tu veniens ad possidendum eam, Deut. xxiii 20, 21; Lev. xxv 36-38;`imponere fratri usuram argenti' est propter lucrum commodare vera, seu instruere, `imponere usuram cibi' est propter lucrum commodare bona veri; `argentum' enim est verum, n. 1551, 2954, (x)5658, 6914, 6917, et `cibus' est bonum veri, n. 5147, 5293, 5340, 5342, 5576, 5410, 5426, 5487, 5582, 5588, 5655, 5915, (x)8562; quod illis qui non id faciunt, benedicat Jehovah in omni missione manus eorum in terra, est quod illi in affectione boni et veri sint {14}, ita in felicitate quae est angelis in {15}caelo, nam in illa affectione seu in bono illius amoris est caelum homini, n. 6478, 9174; quod alienigenis {16}licuerit usuram imponere, erat quia per `alienigenas' significantur qui non aliquid boni ac veri agnoscunt (c)et recipiunt, n. 7996, ita qui solum lucri causa bonum faciunt; illi servient homini, quia servi sunt respective, 5 n. 1097 apud Davidem, Qui ambulat integer, et qui facit justitiam, et loquitur veritatem in corde suo, argentum suum non dat in usuram, et munus contra innocentem non accipit; qui fecerit hoc non dimovebitur in aeternum, Ps. xv 2, 5;
'argentum suum {17}dare in usuram' est solius lucri causa docere, ita bonum facere propter remunerationem: similiter apud Ezechielem, Vir justus qui facit judicium et justitiam, in usuram non dat, et faenus non accipit, xviii [5,] 8:
apud eundem, Qui ab egeno (x) inhibet manum suam, usuram et faenus non accipit, judicia Mea facit, in statutis Meis ambulat, vivendo vivet, xviii 17:
apud eundem, (x)Donum acceperunt in te ad effundendum sanguinem; usuram et faenus accepisti, et lucrum captasti a sociis tuis per violentiam, xxii 12;
haec de `urbe sanguinum,' per quam significatur falsum destruens verum et bonum, n. 9127; `usuram et faenus accipere' est lucri ac remunerationis causa bonum facere, ita non ex charitate; quod genuina charitas sit absque meritorio, videatur n. (x)2371, 2373, 2400, 4007 {18}, (x)4174, 4943, 6388-6390, 6392, 6478. @1 i est$ @2 i ac$ @3 i et$ @4 abit$ @5 i hi$ @6 aut$ @7 essentiale$ @8 constare potest$ @9 i est$ @10 aut$ @11 Deum super$ @12 utrisque IT$ @13 patet$ @14 i a Domino$ @15 coelis$ @16 liceat$ @17 non dare in usuram, est [non] facere bonum remunerationis causa$ @18 i fin.$