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what distinguished a 'brother' from a 'foreigner' in this ancient israelite context?

Adds the setting and its conversation across both testaments.

Deuteronomy 23:20

“You shall not lend on interest to your brother; interest of money, interest of food, interest of anything that is lent on interest. You may lend on interest to a foreigner; but to your brother you shall not lend on interest, that Yahweh your God may bless you in all that you put your hand to, in the land into which you go to possess it.”

Deuteronomy is a collection of speeches given by Moses to the Israelites on the plains of Moab, just before they enter the promised land. These speeches recap laws and covenants, emphasizing how the people are to live in faithfulness to God, especially in their relationships within the community and with outsiders.

How might this ancient distinction between 'brother' and 'foreigner' challenge or inform our contemporary economic practices and social responsibilities?

Then — the setting

This passage from Deuteronomy dates to approximately the 7th-5th centuries BCE, reflecting a time when Israel was defining its communal identity and legal framework, preparing for or living in the land of Canaan. The laws were addressed to the covenant community, the 'children of Israel.' The distinction between 'brother' (an Israelite, a member of the covenant community) and 'foreigner' (a non-Israelite, often a resident alien or transient merchant) was crucial for establishing social welfare and economic solidarity within the community. While some ancient Near Eastern cultures permitted interest (often at high rates), this law sought to protect vulnerable members of the Israelite community from economic exploitation, especially in agricultural economies where loans were often for survival rather than investment.

Across the Testaments

The Old Testament, particularly the Law (Torah) and Prophets, frequently emphasizes care for the 'brother' and even for the 'foreigner' (ger) living within Israel's gates, though this passage differentiates them in economic terms. The New Testament significantly expands the concept of 'neighbor' and 'brother' beyond ethnic or national lines. Jesus' parables, like the Good Samaritan (Luke 10:25-37), challenge narrow definitions of 'neighbor,' implying that compassion and ethical responsibility extend to anyone in need, regardless of their background or 'foreignness.' While not directly addressing interest, the New Testament's broader call to love, generosity, and economic justice (e.g., James 2:14-17) suggests a universal ethic of care that transcends the Old Testament's more distinct internal/external economic boundaries, while still upholding the spirit of protecting the vulnerable.

Keep thinking

Read alongside it

Leviticus 25:35-37
Further outlines prohibitions against charging interest to fellow Israelites in times of poverty.
Exodus 22:25
Earlier law emphasizing care for the poor among the Israelites, forbidding interest on loans to them.
Nehemiah 5:1-12
Describes how Nehemiah confronted Israelites who were charging excessive interest to their impoverished 'brothers'.

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