서론
無題
简体中文
英語原文
The laws of this chapter provide, I. For the preservation of charity and good neighbourship, in the care of strayed or fallen cattle, De 22:1-4. II. For the preservation of order and distinction, that men and women should not wear one another's clothes (De 22:5), and that other needless mixtures should be avoided, De 22:9-11. III. For the preservation of birds, De 22:6,7. IV. Of life, De 22:8. V. Of the commandments, De 22:12. VI. Of the reputation of a wife abused, if she were innocent (De 22:13-19), but for her punishment if guilty, De 22:20,21. VII. For the preservation of the chastity of wives, De 22:22. Virgins betrothed (De 22:23-27), or not betrothed, De 22:28,29. And, lastly, against incest, De 22:30.
1-4
Kindness and Humanity (1451 BC)
简体中文
仁慈与人道（主前1451年）
¹ 你看见弟兄的牛或羊迷了路，不可佯为不见；总要把它牵回来交给你的弟兄。 ² 你弟兄若离你远，或是你不认识他，就要牵到你家去，留在你那里，等你弟兄来寻找，然后还给他。 ³ 你的弟兄无论失落什么，无论是驴，是衣服，你遇见了，都要照样行；不可佯为不见。 ⁴ 你看见弟兄的驴或牛在路上跌倒，不可佯为不见；总要帮助他拉起来。
关于仇敌所当施的仁慈（出23:4,5 等），此处更要求在邻舍身上行出来——即便他不是以色列人；因为律法与天然的公正相符。1. 迷路的牲畜当被领回——或还给主人，或送回它们走失的牧场，申22:1,2。此举当出于对牲畜本身的怜悯——它们迷路时正暴露在危险之中；也当出于对主人的礼貌和尊重，更当出于向他所行的公义——因为这就是『己所不欲勿施于人』的反面，即『愿人怎样待你们，你们也要怎样待人』，这是公平的基本法则之一。注意：宗教教导我们要作好邻舍，并随时预备尽一切善意的本分，照着我们所有的机会，向众人而行。在作这事时，（1）他们不可怕麻烦，若知道主人是谁，就当亲自送回；因为若仅通知主人自己来取，牲畜在他赶到之前也许已遭祸患。（2）他们不可计较花费，若不知主人是谁，就当带回家喂养，直到主人寻见。对邻舍走失的牛驴尚且要如此细心照顾，更何况对他本人从神和他的本分中走失，更要如此；我们当竭力使他回转（雅5:19），并挽回他，自己也当谨慎，加6:1。2. 遗失之物当归还主人，申22:3。犹太人说：『拾获遗失之物的人，当由公差公告三四次』——正如我们这边的惯例；主人若无法寻见，拾得者可将之物归己用；但（一些有学问的作者在此情形中说）他若将此物的价值归给穷人，倒行得甚好。3. 遭难的牲畜当得帮助，申22:4。此举当出于对牲口的怜悯（因为『义人顾惜他牲畜的命』，即便不是自己的），也当出于对邻舍的爱和友情——我们不知道自己何日便需要他的帮助。一个肢体纵可对另一个说：『我如今并不需要你』，却不能说：『我永不需要你。』
英語原文
Kindness and Humanity (1451 BC)
¹ Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.
² And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again.
³ In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself.
⁴ Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift them up again.
The kindness that was commanded to be shown in reference to an enemy (Ex 23:4,5, etc.) is here required to be much more done for a neighbour, though he were not an Israelite, for the law is consonant to natural equity. 1. That strayed cattle should be brought back, either to the owner or to the pasture out of which they had gone astray, De 22:1,2. This must be done in pity to the very cattle, which, while they wandered, were exposed; and in civility and respect to the owner, nay, and in justice to him, for it was doing as we would be done by, which is one of the fundamental laws of equity. Note, Religion teaches us to be neighbourly, and to be ready to do all good offices, as we have opportunity, to all men. In doing this, (1.) They must not mind trouble, but, if they knew who the owner was, must take it back themselves; for, if they should only send notice to the owner to come and look after it himself, some mischief might befal it ere he could reach it. (2.) They must not mind expense, but, if they knew not who the owner was, must take it home and feed it till the owner was found. If such care must be taken of a neighbour's ox or ass going astray, much more of himself going astray from God and his duty; we should do our utmost to convert him (Jam 5:19), and restore him, considering ourselves, Ga 6:1. 2. That lost goods should be brought to the owner, De 22:3. The Jews say, "He that found the lost goods was to give public notice of them by the common crier three or four times," according to the usage with us; if the owner could not be found, he that found the goods might convert them to his own use; but (say some learned writers in this case) he would do very well to give the value of the goods to the poor. 3. That cattle in distress should be helped, De 22:4. This must be done both in compassion to the brute-creatures (for a merciful man regardeth the life of a beast, though it be not his own) and in love and friendship to our neighbour, not knowing how soon we may have occasion for his help. If one member may say to another, "I have at present no need of thee," it cannot say, "I never shall."
5-12
Various Prohibitions (1451 BC)
简体中文
各样禁令（公元前1451年）
⁵ 妇女不可穿戴男子所穿戴的；男子也不可穿妇女的衣服；因为这样行的人，都为耶和华你的神所憎恶。 ⁶ 你若在路上遇见鸟窝，或在树上，或在地上，里头有雏或有蛋，母鸟伏在雏上或在蛋上，你不可连母带雏一并取去； ⁷ 总要放母，只可取雏；这样你就可以享福，日子也得长久。 ⁸ 你若建造房屋，要在房上的四围安栏杆，免得有人从那里掉下来，流血之罪就归于你的房屋。 ⁹ 不可把两样种子种在你的葡萄园里；免得你撒种所结的果子，和葡萄园的出产，都要分别为圣归给神。 ¹⁰ 不可并用牛驴耕地。 ¹¹ 不可穿羊毛细麻两样搀杂料作的衣服。 ¹² 你要在所披的四角上作繸子。
此处几节中有几条律法，看来极其细微，注意到极微小卑下的事。人的律法通常不如此：法律不理小事； 但因神的护理及于至小的事，祂的诫命也如此——使我们在这些事上也在敬畏耶和华之中，因我们在祂的眼目和眷顾之下。然而这些看似微小的律例，其意义和倾向极大——它们虽小，既在神所写给我们的事中，就当视之为大事。
I. 当以服装维持性别的分别，为要保守自己和邻舍的贞洁（申22:5）。自然本身教导男女在头发上当有分别（林前11:14），按同样的原则，在衣服上也当有分别；所以不可混淆，或在日常穿着中，或在偶尔的情况中。若为辅助合法的逃脱或隐藏，或许可行；但若为嬉戏或在演戏中行，则大有可疑。
- 有人以为这是指外邦人拜偶像的风俗：在敬拜维纳斯时，妇女披甲带兵，男子穿妇女之衣；这事与别样迷信的用法一样，在此被称为耶和华所憎恶的。
- 这禁令也禁止人混淆性别的性情和事务：男子不可女气，不可在家中作妇女的工；妇女也不可作悍妇，也不可擅权教导（提前2:11-12）。这种衣着的混淆可能曾被用作行污秽之事的机会，所以被禁；因为凡要保守自己不犯罪的，必须远离一切犯罪的机会和接近之路。
II. 取鸟窝时，当放母鸟去（申22:6-7）。犹太人说："这是摩西律法中最小的诫命。"然而守这诫命所得的应许，与守第五诫（最大的之一）所得的一样：使你可以享福，日子得以长久； 因为在小事上不顺服，显出对律法的轻蔑极大；而在小事上顺服，显出对律法的敬重大。他手中放走一只鸟（在林中本值两只），纯因神如此吩咐——这就显明他看神一切关于万事的训词都为正直， 并宁可克己也不肯得罪神。
但是神顾念鸟么？（林前9:9）是的，确实如此；或者我们的主正是引这律法而言（路12:6）：五个麻雀不是卖二分银子么？但在神面前，一个也不忘记。
这律法：
- 禁止我们虐待牲畜，或以毁灭它们为乐。神虽使我们比天上的飞鸟更智慧， 将它们交我们管辖，我们却不可妄用它们，也不可以严厉辖制它们。当放母鸟去再繁殖； 不可毁坏，因为其中有福（赛65:8）。
- 教训我们怜恤同类，憎恶一切显得野蛮、残酷、恶毒的事，尤其对软弱温柔的妇女——她们常在生育之苦中，所以更当待以最高的尊敬。经上以母亲与孩子一同被摔碎（何10:14）和孕妇被剖开（摩1:13）为极其无人道之残酷的例证。
- 进一步暗示：我们不可利用任何人的天然情感和性情的温柔，趁此加害于他。母鸟若非因顾念蛋或雏鸟（不像鸵鸟），本可轻易飞走保全自己，就不会被捉住。如今她既因自己可夸之处而将受苦，实在可惜——律法就顾念她，命她被放走。记念此事，或许有时能保守我们不作那对我们所掌管之人所行的硬心不仁之事。
III. 建造房屋时，当谨慎使之安全，免得有人因此跌下受伤（申22:8）。他们的房顶是平的，可在上行走，许多经文都表明如此；如今为防有人因疏忽跌下，当在四围安栏杆——犹太人说当高三英尺半；若不如此行而致祸患，物主因疏忽就使流血之罪归于他的房屋。请看：
- 人的性命在神眼中何等宝贵——祂不仅以护理保护之，更以律法保护之。
- 所以在我们眼中也何等宝贵，我们当何等谨慎防止人受伤害。犹太人说按这律法的公平原则，他们（我们也是如此）有责任凡有碍生命之处都设护栏或挪开——如盖好汲水井、修桥等——免得有人因我们的疏忽而灭亡，他的血向我们追讨。
IV. 此处禁止奇异的掺杂（申22:9-10）。这样的事我们在利19:19已遇见过。这些事本身并不见得有什么道德上的恶，所以现今我们种小麦和黑麦同在一处、用马和牛同耕、穿麻毛搀杂的布，良心并不受责；但此处所禁的，或者是：
- 效法外邦人某些拜偶像的风俗。
- 与以色列人的纯朴和纯洁相悖之事。他们不可纵自己的虚荣和好奇，将创造主以无限智慧所分别的东西合在一处；他们不可与不信的同负一轭， 也不可将自己与不洁的相混——如牛与驴同负一轭。他们在世上的信仰告白和外表也不当驳杂不一，而当全然一致、纯全不杂。
V. 关于衣服上繸子的律法，以及诫命的记忆——这在民15:38-39已有，此处又重复（申22:12）。借此他们与别人有别，使人一见便说："那里走过一个以色列人"——这教训他们不可因自己的国家、不可因自己信仰的特别之处为耻，无论邻舍怎样轻看他们和他们的信仰；繸子也在那特别的场合上提醒他们记念诫命。或者这律法之所以在此重复，是因为紧接在前的诫命似乎太微小，有被忽略遗忘之险；繸子可以提醒你不可使你的衣服用麻毛搀杂（申22:11）。
英語原文
Various Prohibitions (1451 BC)
⁵ The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God.
⁶ If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:
⁷ But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days.
⁸ When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.
⁹ Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.
¹⁰ Thou shalt not plow with an ox and an ass together.
¹¹ Thou shalt not wear a garment of divers sorts, as of woollen and linen together.
¹² Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.
Here are several laws in these verses which seem to stoop very low, and to take cognizance of things mean and minute. Men's laws commonly do not so: De minimis non curat lex—The law takes no cognizance of little things; but because God's providence extends itself to the smallest affairs, his precepts do so, that even in them we may be in the fear of the Lord, as we are under his eye and care. And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things.
I. The distinction of sexes by the apparel is to be kept up, for the preservation of our own and our neighbour's chastity, De 22:5. Nature itself teaches that a difference be made between them in their hair (1Co 11:14), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary wear or occasionally. To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of plays is justly questionable. 1. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women appeared in armour, and men in women's clothes; this, as other such superstitious usages, is here said to be an abomination to the Lord. 2. It forbids the confounding of the dispositions and affairs of the sexes: men must not be effeminate, nor do the women's work in the house, nor must women be viragos, pretend to teach, or usurp authority, 1Ti 2:11,12. Probably this confounding of garments had been used to gain opportunity of committing uncleanness, and is therefore forbidden; for those that would be kept from sin must keep themselves from all occasions of it and approaches to it.
II. In taking a bird's-nest, the dam must be let go, De 22:6,7. The Jews say, "This is the least of all the commandments of the law of Moses," and yet the same promise is here made to the observance of it that is made to the keeping of the fifth commandment, which is one of the greatest, that it may be well with thee, and that thou mayest prolong thy days; for, as disobedience in a small matter shows a very great contempt of the law, so obedience in a small matter shows a very great regard to it. He that let go a bird out of his hand (which was worth two in the bush) purely because God bade him, in that made it to appear that he esteemed all God's precepts concerning all things to be right, and that he could deny himself rather than sin against God. But doth God take care for birds? 1Co 9:9. Yes, certainly; and perhaps to this law our Saviour alludes. Lu 12:6, Are not five sparrows sold for two farthings, and not one of them is forgotten before God? This law, 1. Forbids us to be cruel to the brute-creatures, or to take a pleasure in destroying them. Though God has made us wiser than the fowls of heaven, and given us dominion over them, yet we must not abuse them nor rule them with rigour. Let go the dam to breed again; destroy it not, for a blessing is in it, Isa 65:8. 2. It teaches us compassion to those of our own kind, and to abhor the thought of every thing that looks barbarous, and cruel, and ill-natured, especially towards those of the weaker and tender sex, which always ought to be treated with the utmost respect, in consideration of the sorrows wherein they bring forth children. It is spoken of as an instance of the most inhuman cruelty that the mother was dashed to pieces upon her children (Ho 10:14), and that the women with child were ripped open, Am 1:13. 3. It further intimates that we must not take advantage against any, from their natural affection and the tenderness of their disposition, to do them an injury. The dam could not have been taken if her concern for her eggs or young (unlike to the ostrich) had not detained her upon the next when otherwise she could easily have secured herself by flight. Now, since it is a thousand pities that she should fare the worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some time or other, keep us from doing a hard or unkind thing to those whom we have at our mercy.
III. In building a house, care must be taken to make it safe, that none might receive mischief by falling from it, De 22:8. The roofs of their houses were flat for people to walk on, as appears by many scriptures; now lest any, through carelessness, should fall off them, they must compass them with battlements, which (the Jews say) must be three feet and a half high; if this were not done, and mischief followed, the owner, by his neglect, brought the guilt of blood upon his house. See here, 1. How precious men's lives are to God, who protects them, not only by his providence, but by his law. 2. How precious, therefore, they ought to be to us, and what care we should take to prevent hurt from coming to any person. The Jews say that by the equity of this law they were obliged (and so are we too) to fence, or remove, every thing by which life may be endangered, as to cover draw-wells, keep bridges in repair, and the like, lest, if any perish through our omission, their blood be required at our hand.
IV. Odd mixtures are here forbidden, De 22:9,10. Much of this we met with before, Le 19:19. There appears not any thing at all of moral evil in these things, and therefore we now make no conscience of sowing wheat and rye together, ploughing with horses and oxen together, and of wearing linsey-woolsey garments; but hereby is forbidden either, 1. A conformity to some idolatrous customs of the heathen. Or, 2. That which is contrary to the plainness and purity of an Israelite. They must not gratify their own vanity and curiosity by putting those things together which the Creator in infinite wisdom had made asunder: they must not be unequally yoked with unbelievers, nor mingle themselves with the unclean, as an ox with an ass. Nor must their profession and appearance in the world be motley, or party-coloured, but all of a piece, all of a kind.
V. The law concerning fringes upon their garments, and memorandums of the commandments, which we had before (Nu 15:38,39), is here repeated, De 22:12. By these they were distinguished from other people, so that it might be said, upon the first sight, There goes an Israelite, which taught them not to be ashamed of their country, nor the peculiarities of their religion, how much soever their neighbours looked upon them and it with contempt: and they were also put in mind of the precepts upon the particular occasions to which they had reference; and perhaps this law is repeated here because the precepts immediately foregoing seemed so minute that they were in danger of being overlooked and forgotten. The fringes will remind you not to make your garments of linen and woollen, De 22:11.
13-30
The Punishment of Fornication (1451 BC)
简体中文
淫乱的刑罚（主前1451年）
¹³ 人若娶妻，与她同房之后恨恶她，
¹⁴ 信口说她，将丑恶的名声加在她身上，说：『我娶了这女子，与她同房，见她没有贞洁的凭据。』
¹⁵ 女子的父母就要把女子贞洁的凭据拿出来，带到本城城门长老那里。
¹⁶ 女子的父亲要对长老说：『我将我的女儿给这人为妻，他却恨恶她，
¹⁷ 信口说她，说：我见你女儿没有贞洁的凭据。其实这就是我女儿贞洁的凭据。』父母就把那布铺在本城长老面前。
¹⁸ 本城的长老要拿住那人惩治他，
¹⁹ 并要罚他一百舍客勒银子，给女子的父亲，因为他将丑恶的名声加在以色列的一个处女身上。女子仍归他为妻，终身不可休她。
²⁰ 但这事若是真的，女子没有贞洁的凭据，
²¹ 就要将女子带到她父家的门口，本城的人要用石头将她打死；因为她在父家行了淫乱，在以色列中作了愚妄的事。这样，就把那恶从你们中间除掉。
²² 若遇见人与有丈夫的妇人行淫，就要将奸夫淫妇一并治死。这样，就把恶从以色列中除掉。
²³ 若有处女已经许配丈夫，有人在城里遇见她，与她行淫，
²⁴ 你们就要把这二人带到本城门，用石头打死他们——女子是因为虽在城里却没有喊叫；男子是因为玷污了邻舍的妻。这样，你就把恶从你们中间除掉。
²⁵ 若有男子在田野遇见已经许配人的女子，强与她行淫，只要将那与她行淫的男子治死。
²⁶ 但不可办女子；她本没有该死的罪，这事就如人起来攻击邻舍，将他杀了一样。
²⁷ 因为男子在田野遇见她，虽然那许配人的女子呼救，却无人救她。
²⁸ 若有男子遇见没有许配人的处女，抓住她，与她行淫，被人看见，
²⁹ 那与她行淫的男子就要给女子的父亲五十舍客勒银子，并要娶她为妻；因他玷污了她，终身不可休她。
³⁰ 人不可娶继母为妻；也不可掀开他父亲的衣襟。
这些律法关乎第七条诫命，借着对那些与灵魂争战的肉体私欲定下刑罚来加以约束。
I. 若有人贪恋别的女子，为要抛弃自己的妻子，便诽谤她，诬告她婚后并非如她婚前所自称的仍是处女，一旦他所散布的谤言被推翻，他就必受罚（申22:13-19）。那用以证明丈夫的控告为虚假的证据究竟何指，学者们意见不一，也不必深究——这道律法所针对的人，无疑明白其意；我们只需知道：这恶丈夫既如此设法败坏自己妻子的名声，就当受鞭打、罚款，并永远被禁止休弃他如此凌辱过的妻子（申22:18,19）。他既因厌恶她，本可凭律法所许（申24:1）休她，但那样他就必须给她聘礼；若他为了省下聘礼，更要更厉害地害她，便如此毁坏她的好名声，就当为此受重罚，并永远丧失休她的许可。请注意，1. 与我们关系越近的人，捏造谣言毁坏其名声的罪就越重。诗人说：你坐在你的弟兄口中说坏话（诗50:20），论的就是这等穷凶极恶的罪——弟兄与自己最为亲近，更何况毁谤自己的妻子或丈夫，就是毁谤自己：败坏自己巢穴的鸟，实在是恶鸟。2. 贞洁不仅是美德，也是尊荣；凡足以引起贞洁嫌疑的事，其羞辱与耻辱之大，无可比拟：因此在这一事上，比任何事都当格外维护自己与他人的好名声。3. 父母当看自己有责为儿女的名声辩护，因为那是自己名声的一支。
II. 若那以处女身分被娶的女子，查出并非处女，就要在她父家门口被石头打死（申22:20,21）。她若在许配之前行了这不洁之事，本不至于被定死罪；但她必须因欺骗了她所嫁之人而受死，因为她明知自己已被玷污，却仍使那人相信她是个贞洁自守的女子。但也有人认为，她那不洁之所以被处以死刑，仅因所犯之时已在许配之后，因为当时大概没有到了适婚年龄而尚未许配的女子。如今，1. 这是对青年女子的有力警诫，要远避淫乱，因为无论婚前如何隐秘，似乎不致妨碍婚事，事后却很可能被人发现，成为她们永久的羞辱和彻底的毁灭。2. 这也暗示父母当尽一切可能保守儿女的贞洁，借善言劝诫，以身作则，使他们远离恶友，为他们祷告，加以必要的约束，因为儿女若行了淫乱，父母就要在自己家门口承受处刑的忧愁与羞耻。底拿的事件中正是用了在以色列中作了愚妄的事这一说法（创34:7）。凡罪都是愚妄，淫乱尤甚；而在以圣洁为业的以色列中所行的淫乱，更是如此。
III. 若有人，无论已婚未婚，与有夫之妇同房，二人都要被治死（申22:22）。这条律法我们从前已有（利20:10）。已婚男子与未婚女子同房，罪不及此，也不至于死，因为不至将私生子当作合法之子混入人家。
IV. 若女子已经许配尚未成婚，她便脱离了未婚夫的眼目，因此她本人和她的贞洁就受了律法特别的保护。1. 若她的贞洁是因她情愿而被玷污，她就要被治死，与她行淫的人也是如此（申22:23,24）。若事情发生在城里，或任何她若呼喊便可速得救援以免受害之处，就要推定她是情愿的。沉默即表示同意。请注意，那些不肯使用所能得到的帮助与方法去避免并胜过试探的人，可以推定他们是情愿顺从试探的（无论他们口里说什么）。况且她被发现在城里——人多宴乐之处，而她本该留在父家的保护之下——这本身就对她不利，说明她不像一个端庄的女子那样畏惧这罪与危险。请注意，那些无端将自己暴露在试探之下的人，若一时不察被其掳去，就理当为此受苦。底拿为了满足观看那地的女子们的好奇心，丧失了自己的贞洁。按此律法，童贞女马利亚险些被当众惩治，即被石头打死，幸而神借天使向约瑟澄清了这事。2. 若她是被强暴、并未情愿，那行强暴的人要被治死，女子则得释放（申22:24-27）。若事情发生在田野，邻居听不见之处，就要推定她曾呼喊，只是无人救她；况且她进入田野那荒僻之处，也不算大暴露在危险之中。如今这道律法暗示我们：(1.) 我们只当为自己所行的恶受苦，不当为别人对我们所行的恶受苦。没有意志的成分，便算不得罪。(2.) 除非有相反证据，我们当对人作最好的推定；不仅爱心如此，公义也如此教导我们。虽然无人听见她呼喊，但因她若呼喊也无人能听见，就可推定她确曾呼喊。判断人事，我们当循此法则：凡事信，凡事望。(3.) 我们的贞洁当与我们的性命一般宝贵；当性命受攻击时，呼喊『杀人啦！杀人啦！』并无不当，因为正如人起来攻击邻舍将他杀了一样，这事也是如此。(4.) 借着对这事的引申，可见当撒但以试探攻击我们时我们当如何行：无论身在何处，都当大声向天呼求帮助，在那里我们必蒙垂听、蒙应允，正如保罗所得的应许：我的恩典够你用的。
V. 若未许配人的女子被暴力所玷污，那玷污她的人要被罚款，罚款归她父亲；若他与女子都同意，就要被强令娶她为妻，永远不可休她，无论她身份比他低多少，也无论她以后在他眼中如何不悦，正如他玛被暗嫩强暴之后在暗嫩眼中一样（申22:28,29）。这是为了拦阻人犯这等恶行，至于我们竟不得不读、不得不写这事，实在是羞耻。
VI. 此处重复了利18:8关于禁止人娶继母、或与父亲之妻有任何不当亲密行为的律法（申22:30）。正如帕特里克主教所言，这大概是作为一个简短的备忘，要他们谨守那里所立一切禁止乱伦婚姻的律法，而其中最为可憎的一项被特别提出；这正是使徒所说：就是外邦人中也没有这样的事（林前5:1）。
英語原文
The Punishment of Fornication (1451 BC)
¹³ If any man take a wife, and go in unto her, and hate her,
¹⁴ And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:
¹⁵ Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate:
¹⁶ And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;
¹⁷ And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city.
¹⁸ And the elders of that city shall take that man and chastise him;
¹⁹ And they shall amerce him in a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.
²⁰ But if this thing be true, and the tokens of virginity be not found for the damsel:
²¹ Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.
²² If a man be found lying with a woman married to a husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.
²³ If a damsel that is a virgin be betrothed unto a husband, and a man find her in the city, and lie with her;
²⁴ Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.
²⁵ But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:
²⁶ But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter:
²⁷ For he found her in the field, and the betrothed damsel cried, and there was none to save her.
²⁸ If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;
²⁹ Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.
³⁰ A man shall not take his father's wife, nor discover his father's skirt.
These laws relate to the seventh commandment, laying a restraint by laying a penalty upon those fleshly lusts which war against the soul.
I. If a man, lusting after another woman, to get rid of his wife slander her and falsely accuse her, as not having the virginity she pretended to when he married her, upon the disproof of his slander he must be punished, De 22:13-19. What the meaning of that evidence is by which the husband's accusation was to be proved false the learned are not agreed, nor is it at all necessary to enquire—those for whom this law was intended, no doubt, understood it: it is sufficient for us to know that this wicked husband, who had thus endeavoured to ruin the reputation of his own wife, was to be scourged, and fined, and bound out from ever divorcing the wife he had thus abused, De 22:18,19. Upon his dislike of her he might have divorced her if he had pleased, by the permission of the law (De 24:1), but then he must have given her her dowry: if therefore to save that, and to do her the greater mischief, he would thus destroy her good name, it was fit that he should be severely punished for it, and for ever after forfeit the permission to divorce her. Observe, 1. The nearer any are in relation to us the greater sin it is to belie them and blemish their reputation. It is spoken of as a crime of the highest nature to slander thy own mother's son (Ps 50:20), who is next to thyself, much more to slander thy own wife, or thy own husband, that is thyself: it is an ill bird indeed that defiles its own nest. 2. Chastity is honour as well as virtue, and that which gives occasion for the suspicion of it is as great a reproach and disgrace as any whatsoever: in this matter therefore, above any thing, we should be highly tender both of our own good name and that of others. 3. Parents must look upon themselves as concerned to vindicate the reputation of their children, for it is a branch of their own.
II. If the woman that was married as a virgin was not found to be one she was to be stoned to death at her father's door, De 22:20,21. If the uncleanness had been committed before she was betrothed it would not have been punished as a capital crime; but she must die for the abuse she put upon him whom she married, being conscious to herself of being defiled, while she made him believe her to be a chaste and modest woman. But some think that her uncleanness was punished with death only in case it was committed after she was betrothed, supposing there were few come to maturity but what were betrothed, though not yet married. Now, 1. This gave a powerful caution to young women to flee fornication, since, however concealed before, so as not to mar their marriage, it would very likely be discovered afterwards, to their perpetual infamy and utter ruin. 2. It is intimated to parents that they must by all means possible preserve their children's chastity, by giving them good advice and admonition, setting them good examples, keeping them from bad company, praying for them, and laying them under needful restraints, because, if the children committed lewdness, the parents must have the grief and shame of the execution at their own door. That phrase of folly wrought in Israel was used concerning this very crime in the case of Dinah, Ge 34:7. All sin is folly, uncleanness especially; but, above all, uncleanness in Israel, by profession a holy people.
III. If any man, single or married, lay with a married woman, they were both to be put to death, De 22:22. This law we had before, Le 20:10. For a married man to lie with a single woman was not a crime of so high a nature, nor was it punished with death, because not introducing a spurious brood into families under the character of legitimate children.
IV. If a damsel were betrothed and not married, she was from under the eye of her intended husband, and therefore she and her chastity were taken under the special protection of the law. 1. If her chastity were violated by her own consent, she was to be put to death, and her adulterer with her, De 22:23,24. And it shall be presumed that she consented if it were done in the city, or in any place where, had she cried out, help might speedily have come in to prevent the injury offered her. Qui tacet, consentire videtur—Silence implies consent. Note, It may be presumed that those willingly yield to a temptation (whatever they pretend) who will not use the means and helps they might be furnished with to avoid and overcome it. Nay, her being found in the city, a place of company and diversion, when she should have kept under the protection of her father's house, was an evidence against her that she had not that dread of the sin and the danger of it which became a modest woman. Note, Those that needlessly expose themselves to temptation justly suffer for the same, if, ere they are aware, they be surprised and caught by it. Dinah lost her honour to gratify her curiosity with a sight of the daughters of the land. By this law the Virgin Mary was in danger of being made a public example, that is, of being stoned to death, but that God, by an angel, cleared the matter to Joseph. 2. If she were forced, and never consented, he that committed the rape was to be put to death, but the damsel was to be acquitted, De 22:24-27. Now if it were done in the field, out of the hearing of neighbours, it shall be presumed that she cried out, but there was none to save her; and, besides, her going into the field, a place of solitude, did not so much expose her. Now by this law it is intimated to us, (1.) That we shall suffer only for the wickedness we do, not for that which is done to us. That is no sin which has not more or less of the will in it. (2.) That we must presume the best concerning all persons, unless the contrary do appear; not only charity, but equity teaches us to do so. Though none heard her cry, yet, because none could hear it if she did, it shall be taken for granted that she did. This rule we should go by in judging of persons and actions: believe all things, and hope all things. (3.) That our chastity should be as dear to us as our life when that is assaulted, it is not at all improper to cry murder, murder, for, as when a man riseth against his neighbour and slayeth him, even so is this matter. (4.) By way of allusion to this, see what we are to do when Satan sets upon us with his temptations: wherever we are, let us cry aloud to heaven for help (Succurre, Domine, vim patior—Help me, O Lord, for I suffer violence), and there we may be sure to be heard, and answered, as Paul was, My grace is sufficient for thee.
V. If a damsel not betrothed were thus abused by violence, he that abused her should be fined, the father should have the fine, and, if he and the damsel did consent, he should be bound to marry her, and never to divorce her, how much soever she was below him, and how unpleasing soever she might afterwards be to him, as Tamar was to Amnon after he had forced her, De 22:28,29. This was to deter men from such vicious practices, which it is a shame that we are necessitated to read and write of.
VI. The law against a man's marrying his father's widow, or having any undue familiarity with his father's wife, is here repeated (De 22:30) from Le 18:8. And, probably, it is intended (as bishop Patrick notes) for a short memorandum to them carefully to observe all the laws there made against incestuous marriages, that being specified which is the most detestable of all; it is that of which the apostle says, It is not so much as named among the Gentiles, 1Co 5:1.
本章的律例规定如下：I. 关于维护仁爱与睦邻之道，对走失或跌倒之牲畜的照管，申 22:1-4。II. 关于维护秩序与分别，男女不可穿戴彼此的衣物（申 22:5），亦当避免其他不必要的混杂，申 22:9-11。III. 关于保护鸟类，申 22:6-7。IV. 关于保护生命，申 22:8。V. 关于遵守诫命，申 22:12。VI. 关于维护受辱妻子之名声，若她无辜（申 22:13-19），但若她有罪则当受惩罚，申 22:20-21。VII. 关于维护妻子之贞洁，申 22:22。已许配之处女（申 22:23-27），或未许配者，申 22:28-29。最后，严禁乱伦之事，申 22:30。