Leviticus 25:37

KJV

Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.

KJV (with Strong's)

Thou shalt not give {H5414} him thy money {H3701} upon usury {H5392}, nor lend {H5414} him thy victuals {H400} for increase {H4768}.

Complete Jewish Bible

Do not take interest when you loan him money or take a profit when you sell him food.

Berean Standard Bible

You must not lend him your silver at interest or sell him your food for profit.

American Standard Version

Thou shalt not give him thy money upon interest, nor give him thy victuals for increase.

Commentary

### SUMMARY
Leviticus 25:37, nestled within God's economic and social legislation for ancient Israel, sternly prohibits the charging of interest on loans of money or food to a fellow Israelite. This divine command underscores a profound commitment to compassion, social justice, and the protection of the vulnerable within the covenant community, reflecting God's character as the ultimate provider and owner of all resources. It establishes a foundational principle for ethical financial dealings, contrasting sharply with prevailing ancient Near Eastern practices and fostering a society rooted in mutual support rather than exploitation.

### CONTEXT
* **Literary Context:** Leviticus 25 is a pivotal chapter that outlines the laws concerning the Sabbatical Year (every seventh year) and the Year of Jubilee (every fiftieth year). These laws were designed to prevent the perpetual accumulation of wealth by a few and the permanent impoverishment of others, ensuring a periodic reset of economic and social structures. Specifically, verses 35-38 address the care for an Israelite who has fallen into poverty, emphasizing the community's responsibility to support their struggling brother. The prohibition against usury in verse 37 is a direct application of the broader principle of caring for the poor (v. 35) and living as fellow sojourners and tenants with God (v. 36), rather than as exploiters. It ensures that the very act of helping a poor person does not become an additional burden through interest, thus safeguarding their dignity and potential for recovery.
* **Historical & Cultural Context:** In the ancient Near East, charging interest on loans was a common and accepted practice, often leading to severe debt bondage, particularly for the poor. Civilizations like Babylon and Assyria had extensive legal codes that regulated interest rates, but the practice itself was not forbidden and often exacerbated social stratification. Against this backdrop, God's law to Israel in [Leviticus 25](/leviticus/25 "Leviticus 25 - Laws of the Sabbatical and Jubilee Years") presented a revolutionary economic ethic. It was rooted in the understanding that the land and its resources ultimately belonged to God, and the Israelites were merely stewards (as stated in [Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - God's Ownership of the Land")). Therefore, profiting from a fellow Israelite's misfortune through interest was seen as a violation of the covenant relationship and an affront to God's ownership and compassionate character. This unique ethical stance fostered a distinct societal model designed to prevent the perpetual poverty cycle and promote a communal identity based on mutual support rather than individualistic gain at the expense of a neighbor.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Usury (Hebrew, _neshekh'_):** This term, derived from a root meaning "to bite," vividly portrays the effect of charging interest to a needy borrower. It suggests a slow, insidious drain or erosion of resources, much like a snake's bite that gradually poisons and weakens its victim. The imagery emphasizes the exploitative nature of such a practice within the covenant community, highlighting how it "bites" into the borrower's already meager substance, making recovery more difficult and potentially leading to deeper financial distress or even debt slavery.
* **Increase (Hebrew, _tarbith'_):** This word refers to any "gain" or "profit" derived from a loan, whether of money or "victuals" (food, provisions). While _neshekh_ specifically denotes interest on money, _tarbith_ broadens the prohibition to include any form of added return on a loan of tangible goods. This comprehensive prohibition ensured that no advantage, monetary or otherwise, could be taken of a fellow Israelite's need, reinforcing the principle that loans to the poor within the community were acts of charity and support, not opportunities for personal enrichment.

#### Verse Breakdown
* **"Thou shalt not give him thy money upon usury":** This clause directly prohibits charging interest on monetary loans to a fellow Israelite who has fallen into poverty. The emphasis is on the vulnerable "him" – a brother who is struggling financially and needs assistance. The act of lending in this context is framed as an act of compassionate support, not a commercial transaction designed for profit. To charge usury would be to exploit their distress, compounding their hardship rather than alleviating it.
* **"nor lend him thy victuals for increase":** This second clause extends the prohibition beyond money to include essential provisions like food. "Victuals" refers to anything necessary for sustenance. The term "increase" (tarbith) here ensures that even if one lends grain, oil, or other foodstuffs, they are not to demand more back than what was originally lent. This prevents a form of exploitation where a person in dire need of food might be forced to repay a greater quantity, further depleting their future resources and perpetuating their poverty.

#### Literary Devices
The verse employs a powerful **Metaphor** through the Hebrew word _neshekh_ for "usury," which literally means "a bite." This vivid imagery likens the act of charging interest to a venomous bite, suggesting that such a practice slowly saps the life and resources from the borrower, much like a snake's venom. This metaphor effectively communicates the insidious and destructive nature of exploitation within the community. Furthermore, the **Parallelism** between "money upon usury" and "victuals for increase" emphasizes the comprehensive nature of the prohibition, applying the principle of non-exploitation to both financial and material loans, underscoring the holistic concern for the well-being of the poor.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:37 is a profound expression of God's heart for justice, compassion, and the sanctity of the covenant community. It reveals a divine economic ethic where human dignity and mutual support take precedence over individual profit, especially when dealing with the vulnerable. The prohibition against usury is not merely a legalistic command but a practical outworking of the command to "love your neighbor as yourself" ([Leviticus 19:18](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor")). It reminds Israel that their wealth and resources are ultimately God's, and they are called to be stewards who reflect His generosity and care for the marginalized. This principle stands as a testament to God's desire for a society where economic practices foster community and prevent the perpetual cycle of poverty, rather than exacerbating it.

* [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Lending to the Poor Without Interest")
* [Deuteronomy 23:19-20](/deuteronomy/23-19 "Deuteronomy 23:19-20 - Prohibition of Usury to a Brother")
* [Ezekiel 18:8-9](/ezekiel/18-8 "Ezekiel 18:8-9 - Righteousness and Prohibition of Usury")

### REFLECTION AND APPLICATION
Leviticus 25:37, though given to ancient Israel, carries timeless principles for believers today, challenging us to re-evaluate our financial practices and our approach to those in need. In a world often driven by profit and self-interest, this verse calls us to embody God's compassion and justice. It compels us to consider whether our economic interactions, both personal and systemic, truly reflect a heart of generosity and care for the vulnerable, or if they inadvertently exploit their hardship. This might involve supporting ethical lending practices, advocating for fair economic policies, or personally extending help to those in financial distress without seeking personal gain. Ultimately, it is a call to view our resources as God's, to be stewarded in a way that honors Him by loving our neighbor as ourselves, especially those who are struggling.

#### Questions for Reflection
* **How does the prohibition against usury in Leviticus 25:37 challenge modern financial practices and our personal attitudes toward money and debt?**
* **In what practical ways can individuals and communities today embody the spirit of this law, ensuring that help to the needy does not become a burden?**
* **How does recognizing God's ultimate ownership of all resources (as implied by this law) influence our stewardship and generosity?**

### FAQ
**Does this verse mean all interest is forbidden for Christians today?**

Answer: Leviticus 25:37, along with other Old Testament passages like [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Lending to the Poor"), specifically prohibits charging interest (usury) to a fellow Israelite who is poor and in need. The context is one of compassion and preventing exploitation within the covenant community. It was not a blanket prohibition against all interest in all contexts, as [Deuteronomy 23:20](/deuteronomy/23-20 "Deuteronomy 23:20 - Lending to a Foreigner with Interest") allowed charging interest to foreigners. For Christians today, while the direct legal command of the Mosaic Law does not apply in the same way, the underlying ethical principles of justice, compassion, and non-exploitation remain profoundly relevant. This means that while modern financial systems rely on interest, believers are called to ensure their dealings are fair, avoid predatory lending, and prioritize helping the vulnerable over personal gain. The spirit of the law encourages generosity, ethical stewardship, and a commitment to social justice, especially towards those experiencing financial hardship.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:37, with its radical prohibition against usury to the poor, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Covenant law provided a framework for a just and compassionate society, it pointed forward to a greater righteousness that could only be achieved through Christ. Jesus, the ultimate expression of God's love and compassion, did not merely forbid exploitation; He embodied self-giving love to the extreme. He taught His disciples to "lend, hoping for nothing in return" ([Luke 6:35](/luke/6-35 "Luke 6:35 - Love Your Enemies and Lend Without Expectation")), elevating the Old Testament principle from a legal prohibition to a radical call for sacrificial generosity. He identified with the poor and marginalized, declaring that what is done for "one of the least of these brothers of mine, you did for me" ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - The Parable of the Sheep and the Goats")). Moreover, Christ's work on the cross is the ultimate act of "lending without increase," offering salvation freely to those who are spiritually impoverished and indebted by sin, demanding nothing in return but faith and repentance ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love While We Were Still Sinners")). He paid the ultimate "debt" for humanity, freeing us from the bondage of sin and death, thereby fulfilling the spirit of the law that sought to liberate the oppressed and restore dignity. Thus, the ethical demand of Leviticus 25:37 is not merely an external rule but an internal transformation wrought by Christ, compelling believers to live out His generous, non-exploitative love in all their dealings, reflecting the Kingdom of God where justice and mercy reign supreme.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.