In this series, we are examining some of the many commandments which are contained in the law of Moses.  It is our aim to understand them better, build faith, and answer critics.  We are considering them topically.

1.   Honest trade.  They were to use honest measurements in business transactions.  They were to do no injustice in the measurement of length, weight, or volume.  The scales, the weights, the ephah (dry measure), and the hin (liquid measure) were to be honest (Leviticus 19:35-36; Deuteronomy 25:13-16; See also – Proverbs 11:1; 16:11; 20:10, 23; Hosea 12:7; Amos 8:5; Micah 6:10-11). 

Some dishonest individuals had two sets of measurements.  One was used when buying and another was used when selling (Deuteronomy 25:13-16 cf. Amos 8:5; Micah 6:10-11).  This was an abomination to the LORD (Deuteronomy 25:16; Proverbs 11:1; 20:10, 13; Micah 6:10).

2.  Honest pay.  Workers were not to be cheated in their pay (Leviticus 19:13).  They were to be paid and in a timely manner (Leviticus 19:13; Deuteronomy 24:14-15; See also – Jeremiah 22:13; Malachi 3:5; 1 Timothy 5:18; James 5:4).

The poor who worked for daily wages were to be paid daily (Leviticus 19:13; Deuteronomy 24:14-15).  If one agreed to pay the worker each day, then one should pay the workers each day.  The poor depended on receiving their daily wages.  The employer had the responsibility to meet payroll.  Dennis Prager comments, “The law demands that employers pay wages on time, no matter how frequently they are paid.  In addition to the financial impropriety of not paying on time, withholding wages robs workers of their dignity, because it forces them to gravel for the money they have rightly earned” (Deuteronomy, p. 387). 

3.  Security for loans.  There were commandments designed to protect the poor (Exodus 22:25-27; Leviticus 25:35-37; Deuteronomy 23:19-20; 24:6, 10-13).

a.  There were restrictions on what could be kept in pledge as security or collateral.  (1) Garments which were needed to stay warm at night could not be kept overnight (Exodus 22:26-27; Deuteronomy 24:12-13).  (2) Things essential for one’s work could not be held as security (Deuteronomy 24:6 cf. Job 24:3). 

b.  Dignity was to be maintained and property rights respected.  The lender was not to enter into the house of the borrower to take the pledge of security.  Instead, the borrower was to bring it to the lender (Deuteronomy 24:10-11).  Dennis Prager comments, “As the Scottish Bible scholar Adam C. Welch (1864-1943) wrote: ‘Every Israelite, however poor, has the right to invite into or exclude from the four walls of the cabin he calls his home.’  Three thousand years ago, the Torah essentially established, as the well-known saying goes, that ‘a man’s home is his castle’ – even the home of a man in debt” (Deuteronomy, p. 386). 

c.  No interest was to be charged (Exodus 22:25; Leviticus 25:35-37; Deuteronomy 23:19-20; See also – Psalm 15:5; Ezekiel 18:8; Nehemiah 5:1-13).  This seems strange to modern ears.  Dennis Prager explains, “This law is just another way of enjoining us to act charitably to the poor, who borrow money to pay for necessities… on the other hand, if someone wants to borrow money to expand his business, for example, there is no moral reason why one should be prohibited from taking interest, since the borrower intends to use the money to make more money” (Exodus, p. 228).     Why were Israelites allowed to charge interest to foreigners? (Deuteronomy 23:19-20).  Dennis Prager offers this explanation, “Since foreigners charged interest in loans to Israelites (and to everyone else), Israelites were permitted to charge interest on loans made to foreigners.  Furthermore, the non-Israelite in Israel was likely there because he was conducting business there.” (Deuteronomy, p. 371).     

4.  Dirty money.  God did not want His people to give to Him money earned from harlotry or being a dog (Deuteronomy 23:17-18). 

James Burton Coffman comments, “prostitutes… sodomites… (v. 17).  The words here in Hebrew are kedeshah (feminine) and kedesh (masculine).  These were the so-called sacred prostitutes attached to all ancient pagan temples, which alleged houses of worship were nothing more than legally commissioned brothels… Dog is here an opprobrious name for a male sacred prostitute’ (Deuteronomy, pp. 259-260). 

This seems to refer to temple prostitution.  However, all prostitution is forbidden in the Torah (Leviticus 19:29).  God cared about more than their giving; He cared about how they earned their money.  God cared about more than raising money; He cared about how they raised the money.