King James Version

What Does Deuteronomy 23:20 Mean?

Deuteronomy 23:20 in the King James Version says “Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God ...” — study this verse from Deuteronomy chapter 23 with commentary, cross-references, and original Hebrew word analysis.

“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.”

Deuteronomy 23:20 · KJV

Context

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.

Read Deuteronomy 23 full chapter

Commentary

KJV Study Commentary
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.

This verse permits charging interest to foreigners while prohibiting it toward fellow Israelites, creating dual economic systems based on covenant relationship. The Hebrew nokri (נָכְרִי, 'stranger') denotes foreigners outside the covenant community, distinct from ger (resident aliens who lived among Israel and often adopted their customs). The permission to charge foreigners interest likely applied to commercial transactions with traveling merchants and foreign traders, not poor refugees seeking assistance.

This distinction wasn't ethnic favoritism but covenant recognition. Fellow Israelites shared a fundamental unity as God's people, obligating mutual aid without exploitation. Commercial relationships with foreign merchants, however, operated under different principles—these were professional traders engaged in profit-seeking ventures, not impoverished neighbors needing charitable assistance. The dual system protected community members from exploitation while allowing normal commercial activity with outside business partners who operated under different economic assumptions.

The blessing promised for obedience ('that the LORD thy God may bless thee') connected economic ethics with prosperity. God would provide for those who prioritized community welfare over maximum profit, trusting divine provision rather than extracting wealth from brothers' misfortune. This challenged ancient (and modern) assumptions that prosperity requires exploiting every opportunity for gain. Covenant economics trusted that generosity toward fellow believers yields divine blessing exceeding interest earnings. Christians extend this principle by treating all believers—regardless of ethnicity—as 'brothers,' practicing generous mutual aid within the global church while conducting normal business with unbelievers.

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Historical & Cultural Context

The distinction between lending practices toward covenant members and foreigners reflected ancient Near Eastern economic realities. International trade required credit instruments and interest-bearing loans. Merchants traveling between cities and nations operated in commercial contexts where interest was standard practice. Attempting to prohibit interest in these transactions would have isolated Israel from regional trade networks and economic cooperation necessary for obtaining goods unavailable locally.

Archaeological evidence from ancient trade centers reveals sophisticated credit systems facilitating commerce across the ancient Near East. Merchants from Assyria, Babylon, Egypt, and Phoenicia engaged in extensive trade requiring loans, partnership agreements, and credit instruments. Israel's participation in this commercial system (evidenced by Solomon's extensive trade networks, 1 Kings 9:26-28, 10:14-29) necessitated operating within prevailing business practices when dealing with foreign merchants.

However, the law's intent was protecting vulnerable community members, not maximizing commercial profit. Historical abuse occurred when Israelites applied commercial lending principles to impoverished neighbors, charging interest that led to debt slavery. Nehemiah 5:1-13 describes this very problem, where wealthy Jews treated poor Jews as commercial debtors rather than covenant brothers. The solution wasn't prohibiting all interest but maintaining the distinction: covenant members received charitable assistance without interest, while commercial transactions with professional traders operated under different terms. This wisdom balanced community protection with economic participation in the broader ancient Near Eastern commercial world.

Reflection Questions

  1. How should Christians navigate the tension between charitable assistance to believers and legitimate commercial lending in modern economies?
  2. What does the promise of blessing for interest-free lending teach about trusting God's provision over maximizing profit?
  3. How do New Testament principles of universal brotherhood affect application of this law's distinction between brothers and strangers?

Original Language Analysis

Hebrew · 19 words
לַנָּכְרִ֣י1 of 19

“Unto a stranger”

H5237

strange, in a variety of degrees and applications (foreign, non-relative, adulterous, different, wonderful)

תַשִּׁ֑יךְ2 of 19

“thou mayest lend upon usury”

H5391

to strike with a sting (as a serpent); figuratively, to oppress with interest on a loan

וּלְאָחִ֖יךָ3 of 19

“but unto thy brother”

H251

a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance [like h0001])

לֹ֣א4 of 19
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

תַשִּׁ֑יךְ5 of 19

“thou mayest lend upon usury”

H5391

to strike with a sting (as a serpent); figuratively, to oppress with interest on a loan

לְמַ֨עַן6 of 19
H4616

properly, heed, i.e., purpose; used only adverbially, on account of (as a motive or an aim), teleologically, in order that

יְבָֽרֶכְךָ֜7 of 19

“may bless”

H1288

to kneel; by implication to bless god (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (god or the king, as

יְהוָ֣ה8 of 19

“that the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

אֱלֹהֶ֗יךָ9 of 19

“thy God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

בְּכֹל֙10 of 19
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

מִשְׁלַ֣ח11 of 19

“thee in all that thou settest”

H4916

a sending out, i.e., (abstractly) presentation (favorable), or seizure (unfavorable); also (concretely) a place of dismissal, or a business to be disc

יָדֶ֔ךָ12 of 19

“thine hand”

H3027

a hand (the open one [indicating power, means, direction, etc.], in distinction from h3709, the closed one); used (as noun, adverb, etc.) in a great v

עַל13 of 19
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

הָאָ֕רֶץ14 of 19

“to in the land”

H776

the earth (at large, or partitively a land)

אֲשֶׁר15 of 19
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

אַתָּ֥ה16 of 19
H859

thou and thee, or (plural) ye and you

בָא17 of 19

“whither thou goest”

H935

to go or come (in a wide variety of applications)

שָׁ֖מָּה18 of 19
H8033

there (transferring to time) then; often thither, or thence

לְרִשְׁתָּֽהּ׃19 of 19

“to possess”

H3423

to occupy (by driving out previous tenants, and possessing in their place); by implication, to seize, to rob, to inherit; also to expel, to impoverish

Study Guide

Historical Context

This verse is found in the book of Deuteronomy. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Deuteronomy 23:20 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Deuteronomy 23:20 from Treasury of Scripture Knowledge

Deuteronomy 15:10Deuteronomy 15:31 Corinthians 15:58Luke 14:14Deuteronomy 14:21Deuteronomy 28:12

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