TRV
Translation
King James Version
Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
Complete Jewish Bible
"You are not to lend at interest to your brother, no matter whether the loan is of money, food or anything else that can earn interest
Berean Standard Bible
Do not charge your brother interest on money, food, or any other type of loan.
American Standard Version
Thou shalt not lend upon interest to thy brother; interest of money, interest of victuals, interest of anything that is lent upon interest.
World English Bible Messianic
You shall not lend on interest to your brother; interest of money, interest of food, interest of anything that is lent on interest.
Geneva Bible (1599)
Thou shalt not giue to vsurie to thy brother: as vsurie of money, vsurie of meate, vsurie of any thing that is put to vsurie.
Young's Literal Translation
`Thou dost not lend in usury to thy brother; usury of money, usury of food, usury of anything which is lent on usury.
See also
In the KJVVerse 5,520 of 31,102
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Commentary on Deuteronomy 23 verses 15–25
15 ¶ Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:
16 He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.
17 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.
18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.
19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
20 Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
21 When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
22 But if thou shalt forbear to vow, it shall be no sin in thee.
23 That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.
Orders are here given about five several things which have no relation one to another: -
I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, Deu 23:15, Deu 23:16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But, 1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, Kg1 20:31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion. 2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement - let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many - thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.
II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (Plm 1:17, Plm 1:18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is, 1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, Sa2 13:12. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Rev 22:15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates, (1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Pro 15:8. (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Pro 7:14, Pro 7:15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance. (3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.
III. The matter of usury is here settled, Deu 23:19, Deu 23:20. (1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luk 6:35. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.
IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, Deu 23:21-23. (1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Lev 2:4, etc.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: "Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully." The rule of the gospel goes somewhat further than this. Co2 9:7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Ecc 5:4.
V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, Deu 23:24, Deu 23:25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now, 1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends. 2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn." 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 4. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–25. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 3.3.20
[Scripture] orders money to be returned without usury. It is a mark of kindly feeling to help one who has nothing. It is a sign of a hard nature to extort more than one has given. If one has need of your assistance because he has not enough of his own wherewith to repay a debt, is it not a wicked thing to demand under the guise of kindly feeling a larger sum from him who has not the means to pay off a lesser amount?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 23:19 presents a fundamental prohibition within the Mosaic Law, strictly forbidding Israelites from charging interest, or "usury," to a fellow Israelite, referred to as "thy brother." This divine mandate extends comprehensively to loans of money, food, or any other item, serving as a cornerstone for economic justice, fostering deep community solidarity, and promoting compassionate care within the covenant people, thereby distinguishing their economic ethics from the exploitative commercial practices prevalent in surrounding ancient Near Eastern cultures.
CONTEXT
Literary Context: This verse is intricately woven into a larger fabric of covenantal stipulations found in Deuteronomy 23, a chapter dedicated to outlining various regulations concerning community purity, social conduct, and ethical dealings for the Israelites as they stand on the cusp of entering the Promised Land. Situated immediately after injunctions regarding exclusion from the assembly (e.g., Deuteronomy 23:1-8) and before laws concerning vows and gleaning, the prohibition against usury to a "brother" is part of a series of statutes designed to establish a distinct, righteous, and compassionate society. It underscores the profound emphasis on internal cohesion and mutual responsibility that God desired for His people. Critically, this verse directly precedes the permission to charge interest to foreigners in Deuteronomy 23:20, thereby highlighting the unique and sacred covenantal bond that dictated a different economic ethic within the Israelite community itself.
Historical & Cultural Context: In the ancient Near East, the practice of lending with interest was widespread and often led to severe social stratification, debt slavery, and profound exploitation, particularly for the impoverished who borrowed out of sheer necessity rather than for commercial ventures. The Mosaic Law's prohibition on usury to a "brother" in Deuteronomy 23:19 stood as a radical, counter-cultural directive. It recognized that loans among Israelites were predominantly subsistence loans—granted to alleviate immediate need stemming from crop failure, famine, or unforeseen hardship—rather than capital for investment or entrepreneurial pursuits. Consequently, charging interest on such vital loans would inevitably exacerbate poverty, deepen indebtedness, and fundamentally undermine the communal fabric, effectively transforming a brother's misfortune into an opportunity for personal profit. This law was strategically designed to protect the vulnerable, prevent the predatory accumulation of wealth at the expense of the needy, and foster a society where mutual aid and communal welfare superseded individual financial gain within the covenant family of Israel.
Key Themes: Deuteronomy 23:19 profoundly contributes to several overarching themes pervasive throughout Deuteronomy and the broader Pentateuch. It powerfully articulates the theme of Community Solidarity and Compassion, demonstrating God's fervent desire for His people to live in a state of mutual support, actively protecting the vulnerable from exploitation and cultivating a spirit of generosity rather than seeking profit from a brother's distress. This aligns seamlessly with the broader call for caring for the needy among them and the principles of the Year of Jubilee in Leviticus 25. The verse serves as a foundational pillar of Economic Justice, ensuring that the poor were not further burdened by oppressive debt, thereby reflecting God's inherent character as a protector and advocate for the marginalized. It also embodies the principle of Brotherly Love, extending the command to love one's neighbor as oneself (Leviticus 19:18) into practical financial dealings. Furthermore, the explicit distinction between lending to a "brother" and a "foreigner" (as clearly articulated in Deuteronomy 23:20) underscores the Distinctive Covenant Relationship of Israel, called to live by a different, higher ethical standard than the surrounding nations, reflecting the unique and sacred bond God established with His chosen people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 23:19 masterfully employs several potent literary devices to convey its message with unparalleled clarity and emphatic force. The most striking is Repetition, with the word "usury" (or its Hebrew derivatives) appearing four times within this concise verse. This deliberate repetition serves to profoundly reinforce the absolute and comprehensive nature of the prohibition, leaving no ambiguity about what is strictly forbidden. The Hebrew term neshek itself functions as a powerful Metaphor or vivid Imagery, literally meaning "a bite," which viscerally portrays the harmful, corrosive, and exploitative effect of charging interest on a vulnerable borrower. This imagery powerfully communicates the pain, diminishment, and economic distress caused by such predatory practices. Furthermore, the verse is presented as an Apodictic Law, a direct, unqualified command ("Thou shalt not..."), which is a hallmark characteristic of the Mosaic legal code. This directness conveys the unquestionable divine authority and the non-negotiable ethical standard God expects from His covenant people, establishing a moral imperative without conditions or exceptions within the specified context.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 23:19 transcends a mere economic regulation; it is a profound theological statement about the very character of God and His deepest desires for His covenant people. It unveils a God who unequivocally champions justice, cares intimately for the poor and vulnerable, and calls His community to reflect His boundless compassion in their economic dealings. This law underscores that true worship and faithfulness are inextricably linked to ethical conduct, demonstrating that economic practices are not peripheral but integral to living out one's faith. It establishes a radical, counter-cultural ethic where mutual support, radical generosity, and the welfare of the community are prioritized over individual profit within the family of faith, thereby setting Israel apart as a nation whose laws were profoundly rooted in divine love and justice. This foundational principle resonates throughout the entirety of Scripture, emphasizing that the well-being of the community, especially its weakest and most vulnerable members, is a paramount divine concern.
REFLECTION AND APPLICATION
While contemporary financial systems operate with vastly different structures and commercial interest is a standard, often necessary, component of many legitimate transactions, the profound underlying principles of Deuteronomy 23:19 remain profoundly relevant and ethically challenging for believers today. This verse compels us to undertake a rigorous examination of our hearts, our financial practices, and our inherent responsibility to those in need. It issues a powerful call to embody a counter-cultural ethic of radical generosity, unwavering compassion, and unwavering justice, particularly towards the vulnerable among us. We are challenged to actively avoid any financial practice that exploits the desperate, to advocate passionately for equitable economic systems, and to consistently prioritize the holistic well-being of our community over singular personal gain. The enduring spirit of this law encourages us to perceive our resources not merely as personal possessions but as sacred tools for advancing God's kingdom, to be prayerfully used to bless others, alleviate suffering, and robustly build up the body of Christ, thereby reflecting the self-giving, sacrificial nature of our Lord.
Questions for Reflection
FAQ
Does this law mean all interest is forbidden for Christians today?
Answer: No, not all interest is forbidden for Christians today. The prohibition in Deuteronomy 23:19, and similar Old Testament laws, specifically targets "usury" (Hebrew neshek), which refers to charging interest on subsistence loans given to a fellow Israelite in dire need. The context was often one of poverty alleviation, where a loan was extended out of necessity, not for commercial investment or productive capital. Charging interest in such a scenario was unequivocally seen as exploiting a brother's misfortune and vulnerability. Modern commercial interest, conversely, is typically charged on loans for productive purposes (e.g., business investments, mortgages, educational loans) and legitimately reflects the time value of money, inflation, and the inherent risk involved. The Bible itself distinguishes between lending to a "brother" without interest and lending to a "foreigner" where interest was permitted (Deuteronomy 23:20). Therefore, the enduring principle for Christians today is to steadfastly avoid predatory lending, exploitation, and profiting from the desperate need of others, while recognizing that legitimate, fair interest in a commercial context is not inherently sinful.
What is the difference between "usury" in Deuteronomy 23:19 and modern "interest"?
Answer: The primary and most critical difference lies in the underlying context and the intent behind the transaction. "Usury" in Deuteronomy 23:19 refers to any charge or gain on a loan extended to a fellow Israelite, especially when that loan was for basic necessities due to hardship or poverty. The Hebrew word neshek ("a bite") vividly underscores the exploitative and oppressive nature of such a charge, which would further burden someone already in distress. It was fundamentally about profiting from a brother's vulnerability and misfortune. Modern "interest," conversely, is a legitimate and widely accepted charge for the use of money over a period of time, reflecting crucial economic factors like inflation, opportunity cost (what the lender could have done with the money), and the risk associated with lending. It is a standard component of commercial transactions and investments, where loans are often for productive purposes (e.g., starting a business, buying a home) rather than mere survival. While the Bible strictly prohibits the ancient concept of usury within the covenant community, it does not condemn all forms of interest in all contexts. The enduring principle for believers is to practice unwavering economic justice, radical generosity, and to never exploit the poor or vulnerable through any financial means.
CHRIST-CENTERED FULFILLMENT
The prohibition against usury in Deuteronomy 23:19, while a specific economic regulation for ancient Israel, finds its ultimate fulfillment and deeper spiritual meaning in the person and redemptive work of Jesus Christ. The very spirit of this law—one of radical generosity, profound compassion for the poor, and the prioritization of communal well-being over individual gain—is perfectly and supremely embodied by Christ Himself. He did not merely forbid exploitation; He actively and sacrificially gave Himself, becoming utterly poor so that we, through His poverty, might become spiritually rich (2 Corinthians 8:9). Jesus transcended the specific legal code, teaching His disciples to lend, expecting nothing in return (Luke 6:34-35), and to give generously to those who ask (Matthew 5:42), thereby elevating the ethic to one of self-sacrificial, unconditional love. Furthermore, Christ Himself is the ultimate answer to humanity's greatest debt—the insurmountable debt of sin. Through His atoning sacrifice on the cross, He paid the ultimate price, taking away the "bite" of sin and death, and offering forgiveness and eternal life freely, without any "interest" or expectation of repayment from us (Romans 6:23 and Ephesians 2:8-9). Thus, the Old Testament law's call for economic justice and compassion powerfully points to the One who perfectly fulfills these ideals, not just in financial terms, but in the ultimate redemption of humanity, establishing a new covenant community characterized by boundless grace and radical love, as beautifully exemplified in the early church's practice of sharing all resources in common (Acts 2:44-45).