Bible references

Key NT Scriptures

• Luke 6:34-36

Key OT Scriptures

• Deuteronomy 15:7-9
  Jewish Commentary
• Deuteronomy 23:20
  Jewish Commentary
• Deuteronomy 23:21
  Jewish Commentary
• Exodus 22:24
  Jewish Commentary
• Leviticus 19:14
  Jewish Commentary
• Leviticus 25:35-37
  Jewish Commentary

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Commentary

Rabbi Michael Rudolph

This Mitzvah touches a number of principles, as can be seen from the large number of Scriptures and mitzvot of Meir, Maimonides, and Chinuch that are involved. It affirmatively requires that we lend money to our brother if he is in need, and to not charge him interest on the loan. Although historically commanded only to Israelites concerning their lending money to other Israelites, strangers, and sojourners who are in need, this Mitzvah to lend without interest applies in the New Covenant to all who are our brothers in Yeshua regardless of whether they are Jews or Gentiles. While we have no obligation under this Mitzvah to lend money to persons other than brothers, if we do lend money to other poor or needy persons, this Mitzvah strongly suggests that, out of compassion for their poverty, we not charge them interest either. Also, this Mitzvah 's reference to the Sabbatical Year warns us that we must not decline to lend money to needy brothers prior to the Sabbatical Year, even though the debt will be legally discharged and may never be repaid. It should also be noted that Deuteronomy 15:7 (referenced above) implies an obligation to give charity ( tz'dakah ) as well as to loan, and Exodus 22:24(25) not only prohibits being a usurer of the needy, but also participating in it as a borrower (even as a needy borrower), a surety, a witness, or in any other way. Luke 6:34-36 tells us that if we loan money to someone (presumably someone in need), we ought not to expect anything in return; rather, our loan should be motivated by compassion and not by the hope of profiting from the transaction either directly or indirectly. In my opinion, several English translations of the Scripture (including the CJB) render verse 34 incorrectly by suggesting that the lender should not expect the loan itself to be repaid. Not only is such a notion inconsistent with other Scriptures, it contradicts the very nature and definition of a loan as distinguished from a gift. Deuteronomy 23:21(20) does not apply to loans made to needy persons; we know this because it allows an Israelite to charge interest to a stranger, whereas Leviticus 25:35 prohibits it if the stranger is poor. Nevertheless, it is included here because it indicates that an Israelite brother may not charge interest to another Israelite, even in the case of a general loan, e.g. a business loan. This is in direct conflict with the modern-day practice of charging interest for commercial loans, mortgages, and credit cards. It is possible that, in this anonymous, mixed, and credit-dependant society, this prohibition is no longer applicable because it would prohibit Jews from becoming bankers of any kind, and would prevent Jews from borrowing for business and from acquiring mortgages from banks whose officers were Jewish.

Classical commentators

Regarding Deuteronomy 23:20(19) , HaChinuch states that, not only are we not to lend money at interest to a brother, but we are not to borrow money at interest from a brother either, thereby making it clear that the lender in such a transaction is not the only guilty party. It is also noteworthy that Meir's mitzvot limit this obligation to lending to Jews, while Maimonides' mitzvah does not contain this limitation; Meir states that his mitzvah (MP62) is greater and more of an obligation than mere charity. It is also noteworthy that other mitzvot deal differently with lending money in circumstances that do not involve poverty. Chill (p 85) references the three-year tithe ( Deuteronomy 14:28 ) because it is used for the needy. He also references Deuteronomy 15:3 (Maimonides RP142) that allows an Israelite to charge interest to a Gentile on a loan as well as Exodus 22:24(25) (RN234). It is noteworthy that this is part of a whole genus of laws that provide a humane and protective society - a society that does not reward laziness, but helps those in genuine need and leads to a gracious caring for one another. It is related to the more clearly social welfare rules to be discussed in other mitzvot , such as a planter providing for the poor by not harvesting the corners of his corn field, not double-thrashing olive trees, and not picking up fallen fruit from other trees. A biblically humane society does have a welfare component, though it may not be in redistribution of wealth; that is a big debate. What is clear is that it has rules that foster widespread charity and responsibility for oneself, one's family, and others.

Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2

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Based on The Law of Messiah - Torah from a New Covenant Perspective by Michael Rudolph and Daniel C. Juster.

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Record source: The Law of Messiah - Torah from a New Covenant Perspective - Volume 1 & 2

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