Deuteronomy 23:20

Translation
King James Version
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.
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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.
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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.
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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.
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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.
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World English Bible Messianic
You may lend on interest to a foreigner; but to your brother you shall not lend on interest, that the LORD your God may bless you in all that you put your hand to, in the land where you go in to possess it.
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Geneva Bible (1599)
Vnto a stranger thou mayest lend vpon vsurie, but thou shalt not lend vpon vsurie vnto thy brother, that the Lord thy God may blesse thee in all that thou settest thine hand to, in the land whither thou goest to possesse it.
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Young's Literal Translation
To a stranger thou mayest lend in usury, and to thy brother thou dost not lend in usury, so that Jehovah thy God doth bless thee in every putting forth of thy hand on the land whither thou goest in to possess it.
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See also
Deuteronomy 15:10Deuteronomy 15:3Deuteronomy 14:21Isaiah 1:191 Corinthians 15:58Deuteronomy 28:12Luke 14:14
In the KJVVerse 5,521 of 31,102

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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 24:10-13) and paying wages promptly (Deuteronomy 24:14-15), 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.
  • 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). 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.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Usury (Hebrew, nâshak', 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', 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', 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.

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 and Ezekiel 18:8.

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" and to "lend, expecting nothing in return" in Luke 6:34-35. 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). 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), and to be cheerful givers (2 Corinthians 9:7). 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.

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Commentary on Deuteronomy 23 verses 15–25

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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Richard ChallonerAD 1781
To the stranger: This was a dispensation granted by God to his people, who being the Lord of all things, can give a right and title to one upon the goods of another. Otherwise the scripture everywhere condemns usury, as contrary to the law of God, and a crying sin. See Ex. 22. 25; Lev. 25. 36, 37; 2 Esd. 5. 7; Ps. 14. 5; Ezech. 18. 8, 13, etc.
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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