9211.“不可向他取利息”表决不可为了从中谋利而如此行。这从“向某人取利”的含义清楚可知，“向某人取利”是指为利益而行善，如刚才所述（9210节），在此是指不为利益而行善，因为经上说“不可向他取利息”。从关于利息和高利贷的这条律法可以看出，在以色列人当中被称为“典章”的律法是怎么回事，即：当主降世揭开敬拜的内层事物，并总体上揭开圣言的内层事物时，它们连同祭祀，以及其它一切宗教仪式就都废止了。这条律法的内层事物是：要发自内心向邻舍行善，要相信源于自我的行为里面根本没有任何功德，只有源于主与自我同在的行为才有。因为唯有主自己是有功德的，唯独祂是公义的；当一个人相信这一点时，他根本不会把任何功德或回报加在源于自我的行为上，而是将一切善行都归于主。由于主以其神性怜悯而是那真正行善者，所以此人会将一切都唯独归于怜悯。也正因如此，凡被主引领的人绝没有任何回报或赏赐的想法，却发自内心向邻舍行善。这些就是内层事物，以色列和犹太民族当中放债取利的律法就是从这些内层事物中降下来的。因此，当一个人了解了这些内层事物时，这条律法就连同其它被称为“典章”的律法一道被废止了。因为以色列和犹太民族唯独局限于代表内在事物的外在事物。因此，那时这条律法对这个民族具有约束力；但它对基督徒没有约束力，因为主已经将内层事物揭示给他们。如今属教会的人都知道情况是这样，这就是为何放债取利的律法在今天是完全不同的。即便如此，这条律法的神圣性不会因此而终结，尽管圣言的这一部分已经被废除；因为其神圣性凭包含在它里面的内层事物而保留下来。当阅读圣言的这一部分时，这些神圣的内层事物仍激发天使的情感。不过，要当心，不要以为诸如包含在十诫和旧约各处的生活律法已经被废除了；事实上，这些律法在内在形式和外在形式上都已牢固确立，因为这二者是不可分割的。
Potts(1905-1910) 9211
9211. Ye shall not put usury upon him. That this signifies thus not for the sake of the consequent profit, is evident from the signification of "putting usury upon" anyone as being to do good for the sake of profit (of which just above, n. 9210), here not for the sake of profit, because it is said "ye shall not put usury upon him." From this law concerning interest and usury it can be seen how the case is with the laws called "judgments" among the Israelitish people, namely, that they ceased, together with the sacrifices and all other rituals, when the Lord came into the world and opened the interior things of worship, and in general the interior things of the Word. The interior things of this law are that good ought to be done to the neighbor from the heart, and that it ought to be believed that there is nothing of merit in deeds done from self, but only in those done from the Lord in self. For the Lord Himself alone has merited, and He alone is righteousness; and when a man believes this, he places nothing of merit and reward in what is done by himself, but ascribes all goods to the Lord; and as the Lord does it from Divine mercy, the man ascribes all things to mercy alone. From this also it is that he who is led by the Lord thinks absolutely nothing about reward, and yet does good to the neighbor from the heart. [2] These are the interior things from which descended the law of usuries among the Israelitish and Jewish nation, and therefore when a man is in the interior things, this law ceases, together with other similar laws, which were called "judgments." For the Israelitish and Jewish nation was solely in external things which were representative of internal things. Consequently this law was binding upon that nation at that time; but it is not binding upon Christians, to whom interior things have been revealed by the Lord. That this is so is known to the man of the church at this day, and therefore at this day the laws of usury are quite different. Nevertheless the sanctity of this law does not cease on this account, that is, this Word has not been abrogated, for its sanctity remains by virtue of the interior things which are in it. These holy interior things still affect the angels when this Word is read. Therefore beware of believing that the laws of life, such as are in the Decalogue, and everywhere in the Old Testament, have been abrogated, for these laws have been confirmed in the internal as well as in the external form, because the two cannot be separated.
Elliott(1983-1999) 9211
9211. 'You shall not charge him interest' means that therefore it must not be done for the sake of gain to be acquired from it. This is clear from the meaning of 'charging someone interest' as doing good for the sake of gain, dealt with immediately above in 9210, at this point not doing it for the sake of gain since it says 'you shall not charge him interest'. From this law about increase and interest the situation with the laws the Israelite people had which were called 'judgements' can be seen. That is, it can be seen that they came to an end along with the sacrifices and every other ritual observance, when the Lord came into the world and disclosed the more internal things within acts of worship, and in general the more internal things of the Word. The more internal things within that law are that good done to the neighbour should come from the heart, and that people should believe that there is no merit at all in deeds which spring from self, only in deeds which spring from the Lord present with them. For only the Lord has earned merit, and only He is righteousness; and when a person believes this he does not attach any merit or reward at all to deeds springing from self but ascribes all good deeds to the Lord. And since the Lord in His Divine mercy is the real doer of that good the person ascribes everything to mercy alone. So it is also that one who is led by the Lord has no thought whatever of reward, and yet from the heart does good to the neighbour.
[2] These are the more internal things from which the law among the Israelite and Jewish nation about lending things at interest comes down. When therefore a person is acquainted with those more internal things that law comes to an end along with the others like it which were referred to as judgements. For the Israelite and Jewish nation was confined to the outward forms that represented internal things. Consequently that law was binding on that nation then, but it is not binding on Christians, to whom the more internal things have been revealed by the Lord. Those who belong to the Church at the present day see this to be so, and this is why laws that have to do with charging interest are altogether different at the present day. Even so, the holiness of that law does not therefore come to an end, as though this part of the Word has been abrogated; for its holiness remains by virtue of the more internal things it holds within it. These more internal holy things continue to stir angels' affections when this part of the Word is read. But let people beware of thinking that the laws of life such as are contained in the Ten Commandments and elsewhere throughout the Old Testament have been abrogated; for those laws have been firmly established in an inward as well as an outward form, because the two are inseparable.
Latin(1748-1756) 9211
9211. `Non ponetis super (x)illo usuram': quod significet quod sic non propter lucrum inde, constat ex significatione `ponere usuram super aliquo' quod sit bonum propter lucrum facere, de qua nunc supra n. 9210, hic non propter lucrum, quia dicitur `non ponetis super (c)eo usuram.' Ex hac lege de {1}faenore et usura videri potest quomodo se habet cum legibus, quae judicia vocatae sunt, apud populum Israeliticum, quod nempe cessaverint, una cum sacrificiis et {2}reliquis ritualibus, cum Dominus in mundum venit et aperuit interiora cultus, et in genere interiora Verbi; interiora illius legis sunt quod bonum faciendum proximo ex corde, et credendum quod nihil meriti insit factis quae ex se sed modo factis quae {3}sunt ex Domino apud se, Ipse enim Dominus solus meruit et solus justitia {4} est; et cum homo hoc credit, in factis a se nihil meriti ac mercedis ponit sed tribuit omnia bona Domino; et quia Dominus ex Divina Misericordia id facit, tribuit homo omnia soli misericordiae; inde quoque est quod qui ducitur a Domino, prorsus {5}nihil cogitet de mercede et usque ex corde bonum facit proximo. Haec sunt interiora ex quibus lex de usuris apud gentem Israeliticam et Judaicam descendit; quapropter cum 2 homo in interioribus {6} est, cessat illa lex una cum similibus aliis quae judicia (t)dicta sunt; nam gens Israelitica et Judaica fuit solum in externis quae repraesentabant interna; inde lex illa obstrinxit (c)illam gentem tunc, non autem obstringit Christianos, quibus interiora a Domino revelata sunt. Quod ita sit, novit homo Ecclesiae hodie, quapropter leges usurariae prorsus aliae sunt hodie. Sed usque non ideo sanctitas legis hujus cessat, {7}ac si Verbum hoc abrogatum est, nam sanctitas ejus {8} manet ex interioribus {6} quae in illa; interiora haec sancta usque afficiunt angelos cum hoc Verbum legitur. Caveant tamen sibi ne leges vitae, quales sunt in Decalogo et passim alibi in Vetere Testamento, credantur abrogatae, illae enim tam in interna quam in externa forma confirmatae sunt ex causa quia (t)separari non possunt. 1 non accipiendis usuris 2 caeteris 3 fiunt 4 i etiam 5 non 6 i illis 7 seu IT 8 i usque