Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:

Thou shalt not lend upon interest to thy brother; interest of money, interest of victuals, interest of anything that is lent upon interest:

Thou shalt not lend to thy brother money to usury, nor corn, nor any other thing:

Thou shalt take no interest of thy brother, interest of money, interest of victuals, interest of anything that can be lent upon interest:

Thou shalt not lend upon interest to thy brother; interest of money, interest of victuals, interest of any thing that is lent upon interest:

'Thou dost not lend in usury to thy brother; usury of money, usury of food, usury of anything which is lent on usury.

Do not take interest from an Israelite on anything, money or food or any other goods, which you let him have:

You shall not lend money, or grain, or anything else at all, to your brother at interest,

Non foenerabis fratri tuo foenus pecuniae, foenus cibi, foenus cujuscunque rei in qua foenus exercetur.

From these passages we learn that it is not enough to refrain from taking the goods of another, unless we also constantly exercise humanity and mercy in the relief of the poor. Heathen authors also saw this, although not with sufficient clearness, (when they declared ) that, since all men are born for the sake of each other, human society is not properly maintained, except by an interchange of good offices. Wherefore, that we may not defraud our neighbors, and so be accounted thieves in God's sight, let us learn, according to our several means, to be kind to those who need our help; for liberality is a part of righteousness, so that he must be deservedly held to be unrighteous who does not relieve the necessities of his brethren when he can. This is the tendency of Solomon's exhortation, that "we should drink waters out of our own cistern, [1] and that our fountains should be dispersed abroad amongst our neighbors," (Proverbs 5:15, 16;) for, after he has enjoined us each to be contented with what is our own, without seeking to enrich ourselves by the loss of others, he adds that those who have abundance do not enjoy their possessions as they ought, unless they communicate them to the poor for the relief of their poverty. For this is the reason, as Solomon tells us elsewhere, why "the rich and the poor meet together; and the Lord is the maker of them all." (Proverbs 22:2.)

Footnotes

1 - It will be seen that these verses are abbreviated, and slightly paraphrased by C. His exposition of them, which is not the ordinary one, agrees with that of Junins in Poole's Syn.

Usury - See on Leviticus 25:36 (note).

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 . . . 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.

Different Theocratic Rights of Citizenship. - Deuteronomy 23:19, Deuteronomy 23:20. Of his brother (i.e., his countryman), the Israelite was not to take interest for money, food, or anything else that he lent to him; but only of strangers (non-Israelites: cf. Exodus 22:24 and Leviticus 25:36-37).

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 a merchandise among them, that it was seldom or never they had occasion to borrow any great sums, but only for the subsistence of their family, 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 'tis just, the lender should share in the gain. This usury therefore is not oppressive: for they might not oppress a stranger.