Unto a stranger, i.e. to a person of any other nation, for so that word is generally used, and therefore they who restrain it to the cursed Canaanitish nations seem to do so without any solid or sufficient grounds. And though the word <\/P>
brother is ofttimes used in a general sense for every man, yet I think I may affirm that wheresoever the words brother<\/I> and stranger<\/I> are opposed in the Jewish law, the brother signifies the Israelite only, and the stranger signifies any person of what nation or religion soever, whether proselyted to the Jewish religion or not, and so it seems to be meant here. And the reason why usury is permitted to a stranger, not to an Israelite, may seem to be this, because the Israelites generally employed themselves in the management of land and cattle, and therefore could not make any advantage of borrowed money to balance the use they should pay for it; and consequently it may be presumed that they would not borrow money upon use, but for want and poverty, and in that case, and principally for that reason, usury seems to be forbidden to them, as may be thought from Lev 25:35<\/span>,36<\/span>. But the strangers made use of their money in way of trade and traffic with the Israelites, which was more gainful, and could much better bear the burden of usury, and reap advantage from money so borrowed; and these strangers here spoken of are supposed to be competently rich, and not poor, as may plainly appear by comparing this place with Lev 25:35<\/span>,36<\/span>, where they are no less forbidden to take usury of a stranger than of a brother, in case of poverty. <\/P> <\/p>\n Unto a stranger thou mayest lend upon usury<\/strong>,…. To any Gentile, though some Jewish writers except the Edomites and Ishmaelites, as being brethren, and restrain it to the seven nations of Canaan; but it seems to design one that was not an Israelite, or a proselyte of righteousness, and especially to regard such that traded and merchandised, as the Gentiles very much did, and especially their neighbours the Phoenicians; and of such it was lawful to take interest, as it was but reasonable, when they gained much by the money they lent them, and as it is but reasonable should be the case among Christians in such circumstances; this is to be regarded not as a precept, but as a permission:<\/p>\n but unto thy brother thou shalt not lend upon usury<\/strong>; which is repeated, that it might be taken notice of, and carefully observed:<\/p>\n that the Lord thy God may bless thee in all that thou settest thine hand unto, in the land whither thou goest to possess it<\/strong>; for their charity, humanity, and the kind usage of their poor brethren in distress, would not pass unnoticed by the Lord; but he would make the land they tilled fruitful, and their vineyards and oliveyards to produce abundance, and their flocks and their herds to increase greatly, which would be sufficient and more than a recompence for all that they had freely lent unto their brethren, without taking any usury of them.<\/p>\n The stranger is here introduced in similar circumstances, to show the line of distinguishing grace.<\/p>\n <\/p>\n <\/em><\/p>\n Deu 23:20 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.<\/p>\n <\/em><\/p>\n Ver. 20. Unto a stranger thou mayest.<\/strong> ] And they do it to purpose at this day in foreign parts where they live, straining up their usury to eighteen in the hundred upon the Christian. This is their chief trade, and this is yielded by some as a reason why the Jews do so stink, Quod plerique omnes mensarii sint, faeneratoriam exercentes, et ita nullis exercitati laboribus,<\/em> i.e., <\/em> Because most of them are usurers, lead sedentary lives, and use no bodily exercise. It was the saying of a merry fellow, that in Christendom there were neither scholars enough, gentlemen enough, nor Jews enough. If the first, so many would not be pluralists; if the second, so many peasants would not be reckoned among the gentry; if the third, not so many usurers. a<\/em> <\/p>\n<\/p>\n a<\/em> Heyl, Geog.<\/p>\n a stranger: Deu 14:21, Deu 15:3, Lev 19:33, Lev 19:34 <\/p>\n that the: Deu 15:10, Pro 19:17, Isa 1:19, Luk 14:14, 1Co 15:58 <\/p>\n Reciprocal: Exo 22:14 – borrow Exo 22:25 – General Lev 25:36 – usury Neh 5:7 – Ye exact usury Psa 15:5 – putteth Jer 15:10 – I have Eze 18:8 – hath not Mat 25:27 – with Luk 19:23 – usury<\/p>\n 23:20 Unto a {k} stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may {l} bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.<\/p>\n (k) This was permitted for a time because of the hardness of their hearts.<\/p>\n (l) If you show charity to your brother, God will declare his love toward you.<\/p>\n 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. Unto a stranger, i.e. to a person of any other nation, for … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 23:20”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5529","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5529","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5529"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5529\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5529"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5529"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5529"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"