Texts in Conversation
Leviticus forbids lending at interest to a poor brother, and in Luke, Jesus says to lend expecting nothing back. Jesus in the Gospel of Thomas says both at once: charge no interest, and give to someone who will not pay it back.
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2500 BCE
1000+ CE
Leviticus 25:37
Hebrew Bible
35 “‘If your brother becomes impoverished and is indebted to you, you must support him; he must live with you like a foreign resident. 36 Do not take interest or profit from him, but you must fear your God, and your brother must live with you. 37 You must not lend him your money at interest, and you must not sell him food for profit.
Luke 6:35
New Testament
34 And if you lend to those from whom you hope to be repaid, what credit is that to you? Even sinners lend to sinners, so that they may be repaid in full. 35 But love your enemies, and do good, and lend, expecting nothing back. Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.
Gospel of Thomas 1:95
Nag Hammadi
94 Jesus said, “Whoever seeks will find, and whoever knocks, it will be opened for him.” 95 Jesus said, “If you have money, do not lend it at interest, but give it to one from whom you will not get it back.” 96 Jesus said, “The kingdom of the Father is like a woman carrying a jar full of meal. While she was walking on a distant road, the handle of the jar broke; the meal spilled out behind her on the road. She did not know it; she had not noticed a problem. When she reached her house, she put the jar down and found it empty.”
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Notes and References
“... This saying begins with reiterating the biblical and early Christian prohibition of taking interest on a loan; 95.2 then intensifies it with the command to lend without expecting the money back at all (Lk. 6.30–35). [...] Exod. 22.24/25; Lev. 25.35–37; cf. Neh 5.7, 10; Ps. 15.5; Ezek 18.8, 13, 17; 22.12. Note the restriction, rather than blanket prohibition, in Deut. 23.19–20. [...] The reason for the prohibition of usury in GTh 95.1, then, is not merely the broader opposition to engagement in business in Thomas (cf. GTh 64), or the practical risk involved in lending money, or the philosophical critique that it is unnatural for money to breed money. The OT prohibitions are unlikely to be of interest to Thomas (cf. GTh 52). Nor perhaps is it only the patristic critique that usury contradicts the principle of Christian love which entails that one should give without expecting even repayment, let alone interest, though this may be part of Thomas’s concern (cf. GTh 25). ...”
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