Deuteronomy 23:20

KJV

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.

KJV (with Strong's)

Unto a stranger {H5237} thou mayest lend upon usury {H5391}; but unto thy brother {H251} thou shalt not lend upon usury {H5391}: that the LORD {H3068} thy God {H430} may bless {H1288} thee in all that thou settest {H4916} thine hand {H3027} to in the land {H776} whither thou goest {H935} to possess {H3423} it.

Complete Jewish Bible

To an outsider you may lend at interest, but to your brother you are not to lend at interest, so that ADONAI your God will prosper you in everything you set out to do in the land you are entering in order to take possession of it.

Berean Standard Bible

You may charge a foreigner interest, but not your brother, so that the LORD your God may bless you in everything to which you put your hand in the land that you are entering to possess.

American Standard Version

Unto a foreigner thou mayest lend upon interest; but unto thy brother thou shalt not lend upon interest, that Jehovah thy God may bless thee in all that thou puttest thy hand unto, in the land whither thou goest in to possess it.

Commentary

### SUMMARY
Deuteronomy 23:20 presents a foundational economic directive for ancient Israel, distinguishing between lending practices to fellow Israelites and to foreigners. It explicitly permits charging interest to a "stranger" (non-Israelite) but strictly prohibits it when lending to a "brother" (fellow Israelite). This law was designed to foster internal communal solidarity, prevent the exploitation of the vulnerable within the covenant community, and ensure economic stability, with the promise that obedience would result in the Lord's blessing upon their endeavors in the land they were about to possess.

### CONTEXT
* **Literary Context:** This verse is situated within a broader section of miscellaneous laws in Deuteronomy (chapters 23-25), often referred to as the Deuteronomic Code, which outlines the social, civil, and religious regulations for the Israelite community as they prepare to enter and settle in the Promised Land. Specifically, it follows laws concerning community purity and membership (Deuteronomy 23:1-14) and precedes regulations on vows, pledges, and wages (Deuteronomy 23:21-25:19). The immediate context of lending practices includes regulations on taking pledges ([Deuteronomy 24:6](/deuteronomy/24-6 "Deuteronomy 24:6 - No Millstone as Pledge"), [Deuteronomy 24:10-13](/deuteronomy/24-10-13 "Deuteronomy 24:10-13 - Pledges and Compassion")) and paying wages promptly ([Deuteronomy 24:14-15](/deuteronomy/24-14-15 "Deuteronomy 24:14-15 - Prompt Payment of Wages")), all reinforcing a commitment to justice, compassion, and the protection of the vulnerable within Israelite society. These laws collectively define what it means to be a distinct, holy nation under God's covenant, emphasizing ethical conduct as an expression of their relationship with Yahweh, who is both just and merciful.
* **Historical & Cultural Context:** Ancient Israel was primarily an agrarian society where economic life revolved around land, livestock, and harvests. Unlike modern economies with sophisticated banking systems, loans were often a matter of necessity for survival, not investment. A "poor brother" might need a loan for food, seed, or to pay a debt, especially during times of famine or crop failure. Charging interest in such circumstances would trap the borrower in a cycle of debt, leading to destitution or even slavery. Surrounding Near Eastern cultures often practiced interest-bearing loans, but Israel's law stood in stark contrast, reflecting God's unique covenant with His people and His desire for a compassionate society where mutual support superseded commercial gain within the community. This distinction underscored Israel's identity as a people set apart, whose economic practices were to reflect the character of their God, who cares for the poor and oppressed, as seen in other social welfare laws like those concerning the gleaning of fields for the poor in [Deuteronomy 24:19-22](/deuteronomy/24-19-22 "Deuteronomy 24:19-22 - Gleaning for the Poor").
* **Key Themes:** The central themes embedded in Deuteronomy 23:20 include **Economic Justice and Compassion**, highlighting God's concern for the vulnerable and His command for His people to reflect His righteousness in their financial dealings. The prohibition of interest to a "brother" fostered internal solidarity and prevented the exploitation of fellow covenant members, promoting a society where individuals were their "brother's keeper" rather than their oppressor. This aligns with the broader Deuteronomic emphasis on social welfare and care for the marginalized, including the poor, the sojourner, the orphan, and the widow (e.g., [Deuteronomy 15:7-11](/deuteronomy/15-7-11 "Deuteronomy 15:7-11 - Lending to the Poor")). Another key theme is the **Distinction Between "Brother" and "Stranger"**, which delineates the boundaries of communal obligation. While Israel was to be a light to the nations, their primary covenantal responsibilities for internal justice and compassion were directed towards fellow Israelites. Finally, the verse powerfully reinforces the theme of **Divine Blessing**, directly linking obedience to God's laws—especially those demonstrating social righteousness—to the Lord's favor and prosperity in the land He was giving them. This reiterates a core Deuteronomic principle: faithfulness to the covenant brings blessing, as elaborated in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Usury (Hebrew, _nâshak'_):** From H5391, a primitive root meaning "to strike with a sting (as a serpent); figuratively, to oppress with interest on a loan." In the context of Deuteronomy 23:20, _nâshak_ refers to any interest or gain charged on a loan. The imagery of a "bite" vividly conveys the detrimental effect interest can have on a borrower, particularly one in financial distress. The prohibition for the "brother" was absolute, designed to prevent the exploitation of the needy and to ensure that loans within the covenant community served as acts of mutual aid rather than commercial ventures for profit.
* **Stranger (Hebrew, _nokrî'_):** From H5237, meaning "strange, in a variety of degrees and applications (foreign, non-relative, adulterous, different, wonderful); alien, foreigner, outlandish, strange(-r, woman)." A _nokrî_ was a non-Israelite, someone outside the immediate covenant family. The permission to charge interest to a _nokrî_ acknowledged that commercial dealings with outsiders operated under different principles, as the same covenantal and communal obligations did not apply. These loans were often for commercial ventures, where both parties expected a return on investment, rather than for subsistence, and the "stranger" was not typically subject to the same social safety net as the "brother."
* **Brother (Hebrew, _ʼâch'_):** From H251, a primitive word meaning "a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father)); another, brother(-ly); kindred, like, other." In this context, _ʼâch_ refers to a fellow Israelite, a member of the covenant community. This designation emphasizes the familial and communal bond that was to characterize Israelite society. Lending to a "brother" without interest was an act of familial solidarity, charity, and mutual support, reflecting the principle that all Israelites were part of God's family and should care for one another, especially the poor and needy. This concept of brotherhood underpinned many of Israel's social laws, distinguishing their internal economic ethics from those of surrounding nations.

#### Verse Breakdown
* **"Unto a stranger thou mayest lend upon usury;":** This clause grants permission for an Israelite to charge interest (_nâshak_) when lending money or goods to a non-Israelite. This acknowledges the reality of commercial transactions with those outside the immediate covenant community, where the same socio-economic protections and familial obligations did not apply. It suggests that such loans were often for commercial purposes, where both parties expected a return on investment, rather than for subsistence in times of dire need.
* **"but unto thy brother thou shalt not lend upon usury:":** This is the core prohibition of the verse, a strict command against charging any interest to a fellow Israelite. The rationale is rooted in the covenant relationship: Israelites were God's chosen people, bound by a unique covenant of love and justice. Charging interest to a "brother," especially one in need, would be an act of exploitation, undermining the communal solidarity and compassion that God intended for His people. It ensured that economic hardship did not lead to perpetual debt or the loss of land and freedom within the Israelite community.
* **"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.":** This concluding phrase provides the theological motivation and promised outcome for obedience to this law. It connects ethical economic practices directly to divine blessing. By upholding justice and compassion within their community, the Israelites would demonstrate their faithfulness to God, and in turn, God would prosper their endeavors in the Promised Land. This underscores that economic integrity is not merely a secular matter but a vital aspect of spiritual obedience, leading to holistic well-being and success in their new home.

#### Literary Devices
Deuteronomy 23:20 employs several significant literary devices. Foremost is **Antithesis** or **Contrast**, starkly setting "stranger" against "brother" to highlight the differing ethical obligations. This binary structure emphasizes the unique covenantal relationship among Israelites, where mutual support takes precedence over commercial gain. The verse also utilizes **Legal Formulation**, presenting a clear, concise, and prescriptive command, typical of ancient Near Eastern law codes, yet infused with theological purpose. Furthermore, there is a strong element of **Covenantal Motivation**, where the command is immediately followed by a promise of divine blessing. This serves as both an incentive for obedience and a theological explanation for the law, framing economic justice not merely as a societal good but as a pathway to God's favor and prosperity in the land. The phrase "the land whither thou goest to possess it" also serves as a **Leitmotif** throughout Deuteronomy, constantly reminding the audience of their destination and the conditions for thriving there.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 23:20 is a powerful testament to God's character as a God of justice, compassion, and order. It reveals His desire for His people to live in a society marked by equity and mutual care, particularly for the economically vulnerable. The prohibition of interest among "brothers" was not merely an economic regulation but a theological statement about the nature of the covenant community. It taught Israel that their relationships with one another were to be governed by love and generosity, reflecting the very heart of God, who had redeemed them from slavery and provided for them. This law aimed to prevent the concentration of wealth in the hands of a few and to ensure that all members of the covenant family had access to the resources necessary for a dignified life, thereby preserving the social fabric and preventing the kind of exploitation common in other ancient societies. It underscores that true prosperity is not just material accumulation but also social well-being and spiritual faithfulness.
* [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Lending to the Poor without Interest")
* [Leviticus 25:36-37](/leviticus/25-36-37 "Leviticus 25:36-37 - No Interest from Your Brother")
* [Nehemiah 5:1-13](/nehemiah/5-1-13 "Nehemiah 5:1-13 - Nehemiah's Reform Against Usury")

### REFLECTION AND APPLICATION
While modern economies and banking systems differ significantly from ancient Israel, the enduring principles of Deuteronomy 23:20 remain profoundly relevant for believers today. This verse challenges us to consider how our financial practices reflect our faith and our commitment to God's kingdom values. It calls us to prioritize compassion over profit, especially when dealing with those in need or within the community of faith. For Christians, the "brother" expands to encompass all fellow believers, urging us to be generous, to avoid predatory practices, and to seek the well-being of others, particularly the vulnerable. It encourages us to engage in ethical finance, ensuring that our investments and lending practices do not contribute to injustice or exploitation. Furthermore, it reminds us that true blessing comes not from accumulating wealth at the expense of others, but from living in obedience to God's righteous and compassionate commands, trusting that He will provide for us as we seek His kingdom first.

#### Questions for Reflection
* **How does the principle of caring for the "brother" in this verse challenge my approach to personal finances and lending within my community or church?**
* **In what ways might modern financial practices, even legal ones, violate the spirit of compassion and justice found in this ancient law?**
* **How can I, as a follower of Christ, contribute to economic justice and alleviate poverty, reflecting God's heart for the vulnerable, even in a complex global economy?**

### FAQ
**Does this verse prohibit all interest-bearing loans for Christians today?**

Answer: No, this verse does not prohibit all interest-bearing loans for Christians in a modern context. The key is understanding the original intent and context. In ancient Israel, loans to a "brother" were typically for subsistence, to help a poor person survive or recover from hardship, not for commercial investment. Charging interest in such cases would exploit the vulnerable. Modern interest, particularly in commercial banking or investment, often functions differently, reflecting the time value of money, risk assessment, and the cost of capital. The *spirit* of the law, however, remains paramount: Christians are called to avoid predatory lending, to show compassion to those in need, and to engage in all financial dealings with integrity and justice. The prohibition was against exploiting the needy within the covenant community, not against all forms of interest in all economic contexts. This principle aligns with the broader biblical call to justice and care for the poor, as seen in passages like [Proverbs 28:8](/proverbs/28-8 "Proverbs 28:8 - Wealth gained by usury") and [Ezekiel 18:8](/ezekiel/18-8 "Ezekiel 18:8 - Righteousness includes not taking interest").

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 23:20, with its emphasis on compassion and justice within the covenant community, finds its ultimate fulfillment and transformation in Christ. While the specific legal prohibition against interest for a "brother" is part of the Old Covenant's civil code, the underlying principle of selfless love and generosity is profoundly amplified in the New Testament. Jesus himself taught radical generosity, instructing His disciples to "[give to the one who asks you, and do not turn away from the one who wants to borrow from you](/matthew/5-42 "Matthew 5:42 - Give to the one who asks")" and to "[lend, expecting nothing in return](/luke/6-34 "Luke 6:34 - Lend, expecting nothing in return")" in [Luke 6:34-35](/luke/6-34-35 "Luke 6:34-35 - Lending without expecting return"). This moves beyond a mere prohibition on interest to an active call for sacrificial giving and lending, reflecting God's own boundless generosity towards humanity. The early church, as the new "brotherhood" in Christ, exemplified this spirit, sharing their possessions so that "[there was not a needy person among them](/acts/4-34 "Acts 4:34 - No Needy Person Among Them")" ([Acts 4:34](/acts/4-34 "Acts 4:34 - No Needy Person Among Them")). The New Covenant emphasizes the internal transformation of the heart, where believers are motivated by the love of Christ to care for one another, especially those in the "household of faith" ([Galatians 6:10](/galatians/6-10 "Galatians 6:10 - Do good to all, especially believers")), and to be cheerful givers ([2 Corinthians 9:7](/2_corinthians/9-7 "2 Corinthians 9:7 - God loves a cheerful giver")). Thus, Christ fulfills this Deuteronomic law not by merely reiterating its letter, but by embodying and empowering a deeper, Spirit-led compassion that transcends legalistic adherence, calling His followers to a life of radical love and economic justice for all, especially within the body of Christ.

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.

Cross-References

Deuteronomy 15:10

Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.

Deuteronomy 15:3

Of a foreigner thou mayest exact [it again]: but [that] which is thine with thy brother thine hand shall release;

Deuteronomy 14:21

Ye shall not eat [of] any thing that dieth of itself: thou shalt give it unto the stranger that [is] in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou [art] an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother's milk.

Isaiah 1:19

If ye be willing and obedient, ye shall eat the good of the land:

1 Corinthians 15:58

¶ Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

Deuteronomy 28:12

The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.

Luke 14:14

And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.