Leviticus 25:37
You must not lend him your silver at interest or sell him your food for profit.
You must not
This phrase establishes a direct command from God, emphasizing the moral and ethical obligations of the Israelites. The Hebrew root here is "lo," a strong negative imperative, indicating a prohibition. In the context of the Mosaic Law, this command underscores the importance of community and compassion over personal gain. It reflects God's desire for His people to act justly and mercifully, aligning with His character.

lend him your silver
The act of lending is rooted in the Hebrew word "nashah," which implies a relationship of trust and support. Silver, often used as currency, symbolizes wealth and resources. In ancient Israel, lending was a means of providing for those in need, not a business transaction. This phrase calls believers to view their resources as tools for service and support, rather than for exploitation.

with interest
The Hebrew term "neshekh" refers to the practice of charging interest, which was common in surrounding cultures but prohibited among the Israelites. This prohibition is rooted in the principle of brotherhood and equality among God's people. Charging interest could lead to oppression and inequality, contrary to the community God intended. This reflects a divine economy based on generosity and mutual care.

or sell him your food
Food, a basic necessity, is highlighted here to stress the importance of meeting essential needs without seeking profit. The Hebrew word "makar" means to sell, but in this context, it implies a transaction that should be free from exploitation. This command encourages believers to prioritize the well-being of others, ensuring that no one goes hungry or is taken advantage of in their vulnerability.

for profit
The phrase "for profit" translates from the Hebrew "marbit," which denotes gain or increase. In the ancient Near Eastern context, profit from essential goods like food could lead to the impoverishment of others. This command challenges believers to examine their motives and actions, promoting a spirit of generosity and selflessness. It calls for a community where resources are shared equitably, reflecting God's provision and care for all His people.

Persons / Places / Events
1. Moses
The author of Leviticus, who received the laws from God on Mount Sinai.

2. Israelites
The primary audience of the Levitical laws, God's chosen people who were to live according to His statutes.

3. Mount Sinai
The place where God delivered the laws to Moses, including the instructions found in Leviticus.

4. Sabbatical Year
The context of Leviticus 25, which includes laws about the Sabbath year and Jubilee, emphasizing rest and restoration.

5. Promised Land
The land of Canaan, where these laws were to be practiced by the Israelites as they settled and lived there.
Teaching Points
Principle of Generosity
The prohibition against charging interest underscores the importance of generosity and support within the community of believers. We are called to help those in need without seeking personal gain.

Community Responsibility
This law highlights the responsibility of the community to care for one another, ensuring that no one is exploited or taken advantage of, especially in times of need.

Trust in God's Provision
By not charging interest, the Israelites were to trust in God's provision and blessing, rather than relying on financial gain from others.

Ethical Financial Practices
Christians today can apply this principle by engaging in ethical financial practices, ensuring that their dealings are fair and just.

Reflection of God's Character
By following these commands, the Israelites were to reflect God's character of mercy and compassion, setting an example for others.
Bible Study Questions
1. How does the prohibition against charging interest in Leviticus 25:37 reflect God's character and His intentions for His people?

2. In what ways can we apply the principle of generosity found in this verse to our modern financial practices?

3. How does the context of the Sabbatical Year and Jubilee inform our understanding of this command?

4. What are some practical ways we can support those in need within our community without seeking personal gain?

5. How do the teachings of Jesus in the New Testament reinforce the principles found in Leviticus 25:37?
Connections to Other Scriptures
Exodus 22:25
This verse also prohibits charging interest to fellow Israelites, reinforcing the principle of compassion and community support.

Deuteronomy 23:19-20
These verses expand on the prohibition of charging interest, distinguishing between Israelites and foreigners.

Proverbs 28:8
This verse warns against unjust gain through interest, highlighting the moral implications of such practices.

Nehemiah 5:7-10
Nehemiah confronts the nobles and officials for charging interest, demonstrating the practical application of this law in Israel's history.

Luke 6:34-35
Jesus teaches about lending without expecting anything in return, echoing the spirit of generosity found in Leviticus 25:37.
A Sabbath of Rest unto the LandW. H. Jellie.Leviticus 25:2-55
Deliverance from SinHoward James.Leviticus 25:2-55
Freedom Through ChristT. De Witt Talmage.Leviticus 25:2-55
Jubilee GladnessJ. Cairns.Leviticus 25:2-55
Land Laws Among Other NationsM. M. Kalisch, Ph. D.Leviticus 25:2-55
Land TenureT. T. Munger.Leviticus 25:2-55
Laws of Trade-WagesHom. ReviewLeviticus 25:2-55
Lessons from the Sabbatical YearF. W. Brown.Leviticus 25:2-55
Liberty Through ChristRichard Newton, D. D.Leviticus 25:2-55
Man Need not Despair of -ProvidenceBp. Babington.Leviticus 25:2-55
Practical Reliance Upon GodIndian Witness.Leviticus 25:2-55
Released from DebtChristian AgeLeviticus 25:2-55
Results of Jubilee YearT. Guthrie, D. D.Leviticus 25:2-55
Sojourners with GodHomilistLeviticus 25:2-55
The Hebrew System of Land TenureR. Reid.Leviticus 25:2-55
The Joyful SoundC. S. Robinson, D. D.Leviticus 25:2-55
The JubileeHomilistLeviticus 25:2-55
The JubileeHomilistLeviticus 25:2-55
The Jubilee a Type of the GospelWm. Sleigh.Leviticus 25:2-55
The Jubilee Year: its Fourfold SignificanceW. H. Jellie.Leviticus 25:2-55
The Oppressor Rebuked and the Oppression RemovedC. F. S. Money, M. A.Leviticus 25:2-55
The Purpose of the Sabbatical YearM. M. Kalisch, Ph. D.Leviticus 25:2-55
The Resemblance Between the Year of Jubilee and the GospelT. B. Baker.Leviticus 25:2-55
The Sabbath of the FieldsH. Macmillan, D. D.Leviticus 25:2-55
The Sabbatic Year and JubileeJ. A. Seiss, D. D.Leviticus 25:2-55
The Sinner's Chains are Self ForgedPreacher's Lantern.Leviticus 25:2-55
The Year of JubileeA. G. Brown.Leviticus 25:2-55
The Year of JubileeA. H. Currier.Leviticus 25:2-55
The Year of JubileeWalter Roberts, M. A.Leviticus 25:2-55
The Year of JubileeD. C. Hughes, M. A.Leviticus 25:2-55
The Year of JubileeT. Binney.Leviticus 25:2-55
The Year SabbathDr. Ide.Leviticus 25:2-55
What Shall We Eat the Seventh Year?A. G. Brown.Leviticus 25:2-55
The JubileeR.M. Edgar Leviticus 25:8-55
Year of JubileeW. Clarkson Leviticus 25:8-55
Year of Jubilee: Ii. the World's RedemptionW. Clarkson Leviticus 25:8-55
Year of Jubilee: Iii. the Blessed KingdomW. Clarkson Leviticus 25:8-55
Justice and MercyJ.A. Macdonald Leviticus 25:35-55
The Law of Personal ServitudeR.A. Redford Leviticus 25:35-55
People
Israelites, Levites, Moses
Places
Canaan, Egypt, Mount Sinai
Topics
Gain, Givest, Increase, Interest, Lend, Money, Profit, Sell, Silver, Usury, Victuals
Dictionary of Bible Themes
Leviticus 25:37

     5465   profit

Leviticus 25:23-43

     5504   rights

Leviticus 25:35-37

     5353   interest

Leviticus 25:35-42

     5909   motives, importance

Leviticus 25:35-43

     5274   credit

Library
Sojourners with God
'The land shall not be sold for ever: for the land is Mine; for ye are strangers and sojourners with Me.' --LEV. xxv. 23. The singular institution of the Jubilee year had more than one purpose. As a social and economical arrangement it tended to prevent the extremes of wealth and poverty. Every fiftieth year the land was to revert to its original owners, the lineal descendants of those who had 'come in with the conqueror,' Joshua. Debts were to be remitted, slaves emancipated, and so the mountains
Alexander Maclaren—Expositions of Holy Scripture

God's Slaves
'For they are My servants, which I brought forth out of the land of Egypt; they shall not be sold as bondmen.' --LEV. xxv. 42. This is the basis of the Mosaic legislation as to slavery. It did not suppress but regulated that accursed system. Certainly Hebrew slavery was a very different thing from that of other nations. In the first place, no Jew was to be a slave. To that broad principle there were exceptions, such as the case of the man who voluntarily gave himself up to his creditor. But even
Alexander Maclaren—Expositions of Holy Scripture

The Kinsman Redeemer
'After that he is sold he may be redeemed again; one of his brethren may redeem him.'--LEV. xxv. 48. There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose. How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery
Alexander Maclaren—Expositions of Holy Scripture

Boniface viii Ad 1294-1303.
PART I In Celestine's place was chosen Benedict Gaetani, who, although even older than the worn-out and doting late pope, was still full of strength, both in body and in mind. Benedict (who took the name of Boniface VIII) is said to have been very learned, especially in matters at law; but his pride and ambition led him into attempts which ended in his own ruin, and did serious harm to the papacy. In the year 1300 Boniface set on foot what was called the Jubilee. You will remember the Jubilee which
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

The Kinsman-Redeemer
'Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause.'--JER. l. 34. Among the remarkable provisions of the Mosaic law there were some very peculiar ones affecting the next-of-kin. The nearest living blood relation to a man had certain obligations and offices to discharge, under certain contingencies, in respect of which he received a special name; which is sometimes translated in the Old Testament 'Redeemer,' and sometimes 'Avenger' of blood. What the etymological
Alexander Maclaren—Expositions of Holy Scripture

The Day of Atonement
Now, I shall invite your attention to the ceremonies of this solemn day, taking the different parts in detail. First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day. I. First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. And at the outset, we remark that
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king,
Angelina Emily Grimke—An Appeal to the Christian Women of the South

Sin and Forgiveness Between Brethren.
(Autumn, a.d. 29.) ^A Matt. XVIII. 15-35. ^a 15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. [Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (Matt. xv. 23, 24),
J. W. McGarvey—The Four-Fold Gospel

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

"And the Redeemer Shall Come unto Zion, and unto them that Turn,"
Isaiah lix. 20.--"And the Redeemer shall come unto Zion, and unto them that turn," &c. Doctrines, as things, have their seasons and times. Every thing is beautiful in its season. So there is no word of truth, but it hath a season and time in which it is beautiful. And indeed that is a great part of wisdom, to bring forth everything in its season, to discern when and where, and to whom it is pertinent and edifying, to speak such and such truths. But there is one doctrine that is never out of season,
Hugh Binning—The Works of the Rev. Hugh Binning

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes
Thomas Watson—The Ten Commandments

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church
Thomas Watson—The Ten Commandments

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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