Deuteronomy 23:19
You shall not lend on usury to your brother; usury of money, usury of victuals, usury of any thing that is lent on usury:
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(19, 20) Usury.—See Exodus 22:25; Leviticus 25:35-36. Some recent writers on this law have thought that it forbids the putting out of money to interest. But it is noticeable that in both the previous passages referred to (in Exod. and Lev.) the loan is supposed to be made to a “poor man” in “real distress.” Usury in such cases means oppression; and so it is proved to be by the examples given in Nehemiah 5:2-5; Nehemiah 5:10-12. The connection between this exaction and modern investments is not obvious, except in a very few cases. The Mosaic law against usury does not belong to commerce with other nations; it is part of the poor law of the land of Israel.

Deuteronomy 23:19. Thou shalt not lend upon usury to thy brother — To an Israelite. They held their estates immediately from God, who, while he distinguished them from all other people, might have ordered, had he pleased, that they should have all things in common. 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. This, among them, would be little or no loss to the lender, because their land was so divided, their estates so settled, and there was so little merchandise among them, that it was seldom or never they had occasion to borrow any great sums, but only for the subsistence of their families, or some uncommon emergence. But they might lend to a stranger upon usury who was supposed to live by trade, and therefore got by what he borrowed: in which case it is just the lender should share in the gain. This usury, therefore, is not oppressive; for they might not oppress a stranger.23:15-25 It is honourable to shelter and protect the weak, provided they are not wicked. Proselytes and converts to the truth, should be treated with particular tenderness, that they may have no temptation to return to the world. 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. Where the borrower gets, or hopes to get, it is just that the lender should share the gain; but to him that borrows for necessary food, pity must be showed. That which is 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. They were allowed to pluck and eat of the corn or grapes that grew by the road side; only they must not carry any away. This law intimated what great plenty of corn and wine they should have in Canaan. It provided for the support of poor travellers, and teaches us to be kind to such, teaches us to be ready to distribute, and not to think every thing lost that is given away. Yet it forbids us to abuse the kindness of friends, or to take advantage of what is allowed. Faithfulness to their engagements should mark the people of God; and they should never encroach upon others.Another Gentile practice, connected with the one alluded to in the preceding verse, is here forbidden. The word "dog" is figurative (compare Revelation 22:15), and equivalent to the "sodomite" of the verse preceding. 19, 20. Thou shalt not lend upon usury to thy brother … Unto a stranger thou mayest lend upon usury—The Israelites lived in a simple state of society, and hence they were encouraged to lend to each other in a friendly way without any hope of gain. But the case was different with foreigners, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be expected to pay interest on their loans. Besides, the distinction was admirably conducive to keeping the Israelites separate from the rest of the world. i.e. So as to receive thy principal money or thing left with such increase or improvement of it, as was usual and allowed among the Gentiles. But whether all usury be unlawful to Christians is too great a question to be determined in a work of this nature. See Exodus 22:25 Deu 15:3 Psalm 15:5 Nehemiah 5:2 Luke 6:34. Thou shalt not lend upon usury to thy brother,.... One of the same nation and religion, and who is in poor and necessitous circumstances, and wants either food for himself and family, or money to carry on his husbandry, till such times as the fruits of his ground will bring him in a sufficiency for his support, and the payment of what he borrows, and which is to be lent him without any interest: as the Jews were chiefly employed in husbandry, and not merchandise, they had but little occasion to borrow, and when they did could not afford to pay interest, as persons concerned in merchandise, whose gains are great, are able to do; and it is but reasonable that such persons should; but that the Israelites, when poor and in distress, might not be bowed down under their burdens, this law is made for their relief:

usury of money, usury of victuals, usury of anything that is lent upon usury; this takes in all sorts of usury, whether what is lent be money or food, or anything else, no interest was to be taken for it; See Gill on Leviticus 25:36; See Gill on Leviticus 25:37.

Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
Verses 19-25. - Certain civil rights and duties are here prescribed. Verses 19, 20. - An Israelite might lend on interest money, or victuals, or other property, to a foreigner, but of one of his own people he was not to take interest for a loan (cf. Exodus 22:24; Leviticus 25:36, 37). The camp of war was also not to be defiled with the dirt of excrements. Outside the camp there was to be a space or place (יד, as in Numbers 2:17) for the necessities of nature, and among their implements they were to have a spade, with which they were to dig when they sat down, and then cover it up again. יתד, generally a plug, here a tool for sticking in, i.e., for digging into the ground.
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