Deuteronomy 23:19
Deuteronomy 23:19 in Multiple Translations
Do not charge your brother interest on money, food, or any other type of loan.
¶ 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.
Do not take interest from an Israelite on anything, money or food or any other goods, which you let him have:
Don't charge a fellow Israelite interest on money, food, or any other kind of loan.
Thou shalt not giue to vsurie to thy brother: as vsurie of money, vsurie of meate, vsurie of any thing that is put to vsurie.
'Thou dost not lend in usury to thy brother; usury of money, usury of food, usury of anything which is lent on usury.
You shall not lend on interest to your brother: interest of money, interest of food, interest of anything that is lent on 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 shalt not lend to thy brother money to usury, nor corn, nor any other thing:
“When you lend money or food or anything else to a fellow Israeli, do not charge them interest.
Berean Amplified Bible — Deuteronomy 23:19
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Deuteronomy 23:19 Interlinear (Deep Study)
BIB
HEB
לֹא
תָבִיא֩
אֶתְנַ֨ן
זוֹנָ֜ה
וּ/מְחִ֣יר
כֶּ֗לֶב
בֵּ֛ית
יְהוָ֥ה
אֱלֹהֶ֖י/ךָ
לְ/כָל
נֶ֑דֶר
כִּ֧י
תוֹעֲבַ֛ת
יְהוָ֥ה
אֱלֹהֶ֖י/ךָ
גַּם
שְׁנֵי/הֶֽם
לֹא
lôʼ
H3808
not
Part
תָבִיא֩
bôwʼ
H935
Lebo
V-Hiphil-Imperf-2ms
אֶתְנַ֨ן
ʼethnan
H868
wages
N-ms
זוֹנָ֜ה
zânâh
H2181
to fornicate
V-Qal
וּ/מְחִ֣יר
mᵉchîyr
H4242
price
Conj | N-ms
כֶּ֗לֶב
keleb
H3611
dog
N-ms
בֵּ֛ית
bayith
H1004
place
N-ms
יְהוָ֥ה
Yᵉhôvâh
H3068
The Lord
N-proper
אֱלֹהֶ֖י/ךָ
ʼĕlôhîym
H430
God
N-mp | Suff
לְ/כָל
kôl
H3605
all
Prep | N-ms
נֶ֑דֶר
neder
H5088
vow
N-ms
כִּ֧י
kîy
H3588
for
Conj
תוֹעֲבַ֛ת
tôwʻêbah
H8441
abomination
N-fs
יְהוָ֥ה
Yᵉhôvâh
H3068
The Lord
N-proper
אֱלֹהֶ֖י/ךָ
ʼĕlôhîym
H430
God
N-mp | Suff
גַּם
gam
H1571
also
DirObjM
שְׁנֵי/הֶֽם
shᵉnayim
H8147
two
Adj | Suff
Hebrew Word Study
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Hebrew Word Reference — Deuteronomy 23:19
לֹא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
תָבִיא֩
bôwʼ
H935
"Lebo"
V-Hiphil-Imperf-2ms
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
אֶתְנַ֨ן
ʼethnan
H868
"wages"
N-ms
This word refers to the wages or reward of a prostitute or idolatrous practices in the Bible. It is often used to describe the price of sin or unfaithfulness, as seen in the stories of Israel and Tyre.
Definition: 1) hire of prostitute, price 1a) hire (of harlot) 1b) of idolatrous Israel, Jerusalem, Tyre (fig.)
Usage: Occurs in 8 OT verses. KJV: hire, reward. See also: Deuteronomy 23:19; Ezekiel 16:34; Isaiah 23:17.
זוֹנָ֜ה
zânâh
H2181
"to fornicate"
V-Qal
To fornicate means to commit adultery or be unfaithful, often used to describe idolatry in the Bible. It can also refer to a person being a cult prostitute or causing others to be unfaithful.
Definition: 1) to commit fornication, be a harlot, play the harlot 1a) (Qal) 1a1) to be a harlot, act as a harlot, commit fornication 1a2) to commit adultery 1a3) to be a cult prostitute 1a4) to be unfaithful (to God) (fig.) 1b) (Pual) to play the harlot 1c) (Hiphil) 1c1) to cause to commit adultery 1c2) to force into prostitution 1c3) to commit fornication
Usage: Occurs in 81 OT verses. KJV: (cause to) commit fornication, [idiom] continually, [idiom] great, (be an, play the) harlot, (cause to be, play the) whore, (commit, fall to) whoredom, (cause to) go a-whoring, whorish. See also: Genesis 34:31; Isaiah 57:3; Psalms 73:27.
וּ/מְחִ֣יר
mᵉchîyr
H4242
"price"
Conj | N-ms
This word refers to the price or payment for something, it can also mean wages or reward. It is used in various contexts in the Bible to describe financial transactions.
Definition: 1) price, hire 1a) price 1b) hire, reward, gain
Usage: Occurs in 15 OT verses. KJV: gain, hire, price, sold, worth. See also: Deuteronomy 23:19; Proverbs 17:16; Psalms 44:13.
כֶּ֗לֶב
keleb
H3611
"dog"
N-ms
In the Bible, this word means dog, but it can also refer to someone who is despised or considered lowly. It is sometimes used to describe a male prostitute in a pagan context. The word appears in various books, including Exodus and Deuteronomy.
Definition: 1) dog 1a) dog (literal) 1b) contempt or abasement (fig.) 1c) of pagan sacrifice 1d) of male cult prostitute (fig.)
Usage: Occurs in 31 OT verses. KJV: dog. See also: Exodus 11:7; 2 Kings 8:13; Psalms 22:17.
בֵּ֛ית
bayith
H1004
"place"
N-ms
The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.
Definition: nm place, origin, between
Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.
יְהוָ֥ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
אֱלֹהֶ֖י/ךָ
ʼĕlôhîym
H430
"God"
N-mp | Suff
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
לְ/כָל
kôl
H3605
"all"
Prep | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
נֶ֑דֶר
neder
H5088
"vow"
N-ms
A vow is a promise made to God, like the one Jephthah made in Judges 11:30-31. It can also refer to the thing promised, such as an offering. Vows are recorded in the Bible as important commitments.
Definition: vow, votive offering
Usage: Occurs in 57 OT verses. KJV: vow(-ed). See also: Genesis 28:20; Deuteronomy 12:11; Psalms 22:26.
כִּ֧י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
תוֹעֲבַ֛ת
tôwʻêbah
H8441
"abomination"
N-fs
The Hebrew word for abomination refers to something disgusting, like idolatry or unclean food, and is often used to describe wickedness in the Bible.
Definition: 1) a disgusting thing, abomination, abominable 1a) in ritual sense (of unclean food, idols, mixed marriages) 1b) in ethical sense (of wickedness etc)
Usage: Occurs in 112 OT verses. KJV: abominable (custom, thing), abomination. See also: Genesis 43:32; Proverbs 26:25; Psalms 88:9.
יְהוָ֥ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
אֱלֹהֶ֖י/ךָ
ʼĕlôhîym
H430
"God"
N-mp | Suff
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
גַּם
gam
H1571
"also"
DirObjM
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Definition: 1) also, even, indeed, moreover, yea 1a) also, moreover (giving emphasis) 1b) neither, neither...nor (with negative) 1c) even (for stress) 1d) indeed, yea (introducing climax) 1e) also (of correspondence or retribution) 1f) but, yet, though (adversative) 1g) even, yea, yea though (with 'when' in hypothetical case) 2) (TWOT) again, alike
Usage: Occurs in 661 OT verses. KJV: again, alike, also, (so much) as (soon), both (so)...and, but, either...or, even, for all, (in) likewise (manner), moreover, nay...neither, one, then(-refore), though, what, with, yea. See also: Genesis 3:6; Exodus 19:9; 1 Samuel 14:21.
שְׁנֵי/הֶֽם
shᵉnayim
H8147
"two"
Adj | Suff
The Hebrew word for the number two appears in Genesis and Exodus, describing pairs and dualities. It can also mean double or twice. In the Bible, it is often used to describe things that come in twos, like two witnesses or two tablets.
Definition: 1) two 1a) two (the cardinal number) 1a1) two, both, double, twice 1b) second (the ordinal number) 1c) in combination with other numbers 1d) both (a dual number)
Usage: Occurs in 646 OT verses. KJV: both, couple, double, second, twain, [phrase] twelfth, [phrase] twelve, [phrase] twenty (sixscore) thousand, twice, two. See also: Genesis 1:16; Exodus 30:4; Numbers 13:23.
Study Notes — Deuteronomy 23:19
Show Verse Quote Highlights
- Context
- Cross References
- Deuteronomy 23:19 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Deuteronomy 23:19
- Jamieson-Fausset-Brown on Deuteronomy 23:19
- Matthew Poole's Commentary on Deuteronomy 23:19
- Trapp's Commentary on Deuteronomy 23:19
- Ellicott's Commentary on Deuteronomy 23:19
- Adam Clarke's Commentary on Deuteronomy 23:19
- Whedon's Commentary on Deuteronomy 23:19
- Sermons on Deuteronomy 23:19
Context — Miscellaneous Laws
17No daughter or son of Israel is to be a shrine prostitute.
18You must not bring the wages of a prostitute, whether female or male, into the house of the LORD your God to fulfill any vow, because both are detestable to the LORD your God.
19Do not charge your brother interest on money, food, or any other type of loan.
20You may charge a foreigner interest, but not your brother, so that the LORD your God may bless you in everything to which you put your hand in the land that you are entering to possess. 21If you make a vow to the LORD your God, do not be slow to keep it, because He will surely require it of you, and you will be guilty of sin.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 22:25 | If you lend money to one of My people among you who is poor, you must not act as a creditor to him; you are not to charge him interest. |
| 2 | Leviticus 25:35–37 | Now if your countryman becomes destitute and cannot support himself among you, then you are to help him as you would a foreigner or stranger, so that he can continue to live among you. Do not take any interest or profit from him, but fear your God, that your countryman may live among you. You must not lend him your silver at interest or sell him your food for profit. |
| 3 | Psalms 15:5 | who lends his money without interest and refuses a bribe against the innocent. He who does these things will never be shaken. |
| 4 | Ezekiel 22:12 | In you they take bribes to shed blood. You engage in usury, take excess interest, and extort your neighbors. But Me you have forgotten, declares the Lord GOD. |
| 5 | Ezekiel 18:7–8 | He does not oppress another, but restores the pledge to the debtor. He does not commit robbery, but gives his bread to the hungry and covers the naked with clothing. He does not engage in usury or take excess interest, but he withholds his hand from iniquity and executes true justice between men. |
| 6 | Luke 6:34–35 | And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full. But love your enemies, do good to them, and lend to them, expecting nothing in return. Then your reward will be great, and you will be sons of the Most High; for He is kind to the ungrateful and wicked. |
| 7 | Ezekiel 18:13 | He engages in usury and takes excess interest. Will this son live? He will not! Since he has committed all these abominations, he will surely die; his blood will be on his own head. |
| 8 | Ezekiel 18:16–18 | He does not oppress another, or retain a pledge, or commit robbery. He gives his bread to the hungry and covers the naked with clothing. He withholds his hand from harming the poor and takes no interest or usury. He keeps My ordinances and follows My statutes. Such a man will not die for his father’s iniquity. He will surely live. As for his father, he will die for his own iniquity, because he practiced extortion, robbed his brother, and did what was wrong among his people. |
| 9 | Nehemiah 5:1–7 | About that time there was a great outcry from the people and their wives against their fellow Jews. Some were saying, “We and our sons and daughters are numerous. We must get grain in order to eat and stay alive.” Others were saying, “We are mortgaging our fields, our vineyards, and our homes to get grain during the famine.” Still others were saying, “We have borrowed money to pay the king’s tax on our fields and vineyards. We and our children are just like our countrymen and their children, yet we are subjecting our sons and daughters to slavery. Some of our daughters are already enslaved, but we are powerless to redeem them because our fields and vineyards belong to others.” When I heard their outcry and these complaints, I became extremely angry, and after serious thought I rebuked the nobles and officials, saying, “You are exacting usury from your own brothers!” So I called a large assembly against them |
Deuteronomy 23:19 Summary
This verse teaches us to be kind and fair to our brothers and sisters in need, by not charging them interest on loans, as a way of showing love and compassion, just like God shows us (Leviticus 25:35-37). It's about treating others the way we would want to be treated, with fairness and kindness, as Jesus taught in Matthew 22:37-40. By following this command, we can build stronger, more loving communities, and reflect the heart of God's law. This principle can guide our everyday relationships and financial practices, helping us to prioritize fairness, justice, and compassion.
Frequently Asked Questions
What kind of loans are included in this command not to charge interest?
This command applies to any type of loan, including money, food, or other necessities, as stated in Deuteronomy 23:19, emphasizing the importance of treating brothers with kindness and fairness, as seen in Leviticus 25:35-37.
Does this mean we should never charge interest on loans?
According to Deuteronomy 23:20, it is permissible to charge interest on loans to foreigners, but not to brothers, highlighting the special care and compassion that should be shown to fellow believers, as taught in Exodus 22:25 and Leviticus 25:36-37.
How does this command relate to our modern financial systems?
While the context of Deuteronomy 23:19 is ancient, the principle of treating others with fairness and kindness, especially in financial matters, remains relevant today, as seen in Proverbs 28:8 and Ezekiel 18:8, which emphasize the importance of just and compassionate financial practices.
What is the underlying motivation for this command?
The motivation behind this command is to promote a sense of community and brotherhood among the people of God, as expressed in Deuteronomy 23:20, where it is promised that the LORD will bless those who follow this command, reflecting the heart of God's law, as seen in Matthew 22:37-40, which emphasizes the importance of loving one's neighbor as oneself.
Reflection Questions
- How can I apply the principle of not charging interest to my brother in my everyday relationships and financial dealings?
- What are some ways I can show kindness and compassion to those in need, as reflected in this command?
- How does this command challenge my understanding of what it means to love my neighbor as myself, as taught in Matthew 22:37-40?
- In what ways can I ensure that my financial practices are guided by a sense of fairness, justice, and compassion, as emphasized in Proverbs 28:8 and Ezekiel 18:8?
- What are some potential consequences of ignoring this command, and how can I guard against them in my own life?
Gill's Exposition on Deuteronomy 23:19
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
Jamieson-Fausset-Brown on Deuteronomy 23:19
Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury: Thou shalt not lend upon usury to thy brother ... unto a stranger.
Matthew Poole's Commentary on Deuteronomy 23:19
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 .
Trapp's Commentary on Deuteronomy 23:19
Deuteronomy 23:19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:Ver. 19. Thou shalt not lend upon usury.] Heb., Upon biting usury. It must needs bite at length that licks so clean. Amalek, the licking people, I mean the nation of usurers and their factors, as cormorants, fall upon the poor borrower, and with open mouth devour him. “Eστιτοκοςπροτοκοιο, τοκοςγεμενεστικαιαλλος.” Faenus a multiplici foetu, ut τοκοςατοκτω. In the year 1235, there were spread through England certain Roman usurers, called Caursini, quasi capientes Ursi; devouring bears, saith Matthew Paris. These bite to purpose. Others are more cunning and close in their conveyance; like serpents, they can sting without hissing; like dog fish, suck your blood only with licking, and in the end kill you, and cut your throats without biting. "For as much as all usury, being forbidden by the law of God, is a sin, and detestable," &c., saith the statute, 13 Eliz., cap. 8. And "Verily so many as increase themselves by usury, &c., they have their goods of the devil’ s gift" (Homil. of the Church of England, vol. ii. hom. 17, p. 2). Aristotle, by the dim light of nature, saw the evil of it, condemning in one page the usurer and the dicer.
And Agis, General of the Athenians, so hated usury, that he made a bonfire of all the usurer’ s bills and bonds in the market place, and then said that he never saw a finer fire than that in all his life. Speed. Arist., Eth., lib. iv. cap. 1. Plut., in Solone.
Ellicott's Commentary on Deuteronomy 23:19
(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.
Adam Clarke's Commentary on Deuteronomy 23:19
Verse 19. Usury] See Clarke on Leviticus 25:36.
Whedon's Commentary on Deuteronomy 23:19
19, 20. Not lend upon usury — Not to a brother Israelite. Compare Exodus 22:25, and Leviticus 25:36-37.
Sermons on Deuteronomy 23:19
| Sermon | Description | |
|---|---|---|
|
Sketches of Jewish Social Life - Part 3 by Alfred Edersheim | Alfred Edersheim delves into the intricate world of Pharisaism, shedding light on their strict adherence to religious laws and practices, their conspicuous devotions in public spac |
|
Lord, Give Me Your Heart - 2 by Jackie Pullinger | In this sermon, the speaker emphasizes the importance of caring for the least fortunate in society. He uses the analogy of the long-haired and short-haired groups to represent thos |
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Commands Concerning the Holy Spirit by Bill McLeod | In this sermon, the preacher emphasizes the importance of rejoicing always and praying without ceasing. He shares personal anecdotes about facing challenges, such as having a flat |
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Lend, Expecting Nothing by David Servant | David Servant delves into Jesus' command to 'lend, expecting nothing in return,' emphasizing the importance of lending without expecting repayment, especially to the poor and needy |
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Christian Charity (Or the Duty of Charity to the Poor, Explained and Enforced) by Jonathan Edwards | Jonathan Edwards preaches about the duty of charity to the poor, emphasizing the importance of giving bountifully and willingly to those in need, regardless of their circumstances |
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Homily 41 on the Acts of the Apostles by St. John Chrysostom | John Chrysostom preaches about the importance of not giving in to anger and seeking revenge, highlighting the detrimental effects of holding onto grudges and the need to forgive ot |
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Greenwood Hills Conference 1989-01 Nehemiah 1 by William MacDonald | In this sermon, the speaker emphasizes the importance of not being idle in the work of the Lord. He highlights the need for accountability in our assemblies and on the foreign fiel |