서론
無題
繁體中文
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)
繁體中文
恩慈與人道（主前1451年）
¹ 你若看見弟兄的牛或羊失迷了路，不可佯為不見，總要把牠牽回來交給你的弟兄。
² 你弟兄若離你遠，或是你不認識他，就要牽到你家去，留在你那裏，等你弟兄來尋找，然後交還給他。
³ 你的弟兄無論失落甚麼，或是驢，或是衣服，你若遇見，都要這樣行，不可佯為不見。
⁴ 你若看見弟兄的牛或驢在路上跌倒，不可佯為不見，總要幫助他拉起來。
關於仇敵當行的恩慈（出二十三4–5等），此處要求對鄰舍更當這樣行——即使他不是以色列人；因為這律法與自然公理相合。1. 失迷的牲畜當歸還——或還給主人，或還給牠走失的牧場（申二十二1–2）。這當作，是出於對牲畜本身的憐恤——牠們迷走時正暴露在危險中；也是出於對主人的禮貌與尊重；更是出於對他的公義——因為這就是「己所不欲，勿施於人；己所欲，施於人」的實行，這是公理的基本法則之一。注意，宗教教導我們要作好鄰舍，並且隨時準備盡我們所能、對一切人行各樣的善。在作这事時，（1）他們不可怕麻煩，若是知道主人是誰，就當親自送還；因為若只是派人通知主人自己來領取，恐怕在主人趕到之前，牲畜已遭不測。（2）他們不可怕花費，若是不知道主人是誰，就當把牠牽回家裏餵養，直到主人被尋見。鄰舍失迷的牛驢尚且當如此費心，更何況是他自己——當他從神和他的本分上走迷之時；我們當盡全力使他回轉（雅五19），並挽回他，自己卻要謹慎（加六1）。2. 失物當歸還給主人（申二十二3）。猶太人說：「拾得失物的人當由傳令人公開宣告三四次」，與我們今日的做法相仿；若尋不着主人，拾得者可把失物歸為己用；但（一些有學問的作者在此案上說）他若把失物的價值分給窮人，是極好的。3. 處於困境中的牲畜當加以幫助（申二十二4）。這當作，既是出於對牲畜的憐恤（「義人顧惜他牲畜的命」，即使不是自己的牲畜），也是出於對鄰舍的愛心與友善——因為我們不知何時也會需要他的幫助。一個肢體雖可對另一個說：「我如今用不着你」，卻不能說：「我永遠用不着你」。
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)
繁體中文
各樣禁令（主前1451年）
⁵ 「婦女不可穿戴男子所穿戴的，男子也不可穿婦女的衣服，因為這樣行都是耶和華—你 神所憎惡的。
⁶ 「你若在路上遇見鳥窩，或在樹上或在地上，裏頭有雛或有蛋，母鳥伏在雛上或在蛋上，你不可連母帶雛一併取去。
⁷ 總要放母鳥走，只可取雛歸你，使你可以享福，日子得以長久。
⁸ 「你若建造房屋，要在房上的四圍安欄杆，免得有人從那裏掉下來，流血的罪就歸於你的房子。
⁹ 「不可把兩樣種子種在你的葡萄園裏，免得你撒種所結的果子、和葡萄園的果子都成聖化歸為聖物。
¹⁰ 不可用牛驢並用耕種。
¹¹ 不可穿羊毛、細麻兩樣攙雜料做的衣服。
¹² 「你要在所披的衣裳四角做繸子。
這幾節經文中有好幾條律法，似乎降得很低，顧及卑微細小的事。人的律法通常不這樣：De minimis non curat lex（律法不過問小事）；但因為 神的護理延及最小的事務，祂的誡命也是如此，好叫我們即使在那些事上也在敬畏主之中，因為我們是在祂的眼目和眷顧之下。然而這些看似微小的條例，其意義和趨向卻如此重大：它們雖然細微，卻列在 神所寫給我們的律法之事當中，當被看為大事。
一、兩性在衣著上的區別當被維持，為要保守自己和他人的貞潔（申22:5）。本性自己也教導人當在頭髮上有所分別（林前11:14），按同樣的原則在衣著上也當如此，所以衣著不可混淆，無論是日常穿著或偶一為之。為幫助合法的逃脫或隱藏或可如此行，但為娛樂或演戲而如此行則正當地成為可疑。1. 有人認為這是指外邦人拜偶像的風俗：在敬拜維納斯時，婦女穿盔甲，男子穿婦人的衣服；這與其他類似的迷信習俗一樣，此處被稱為耶和華所憎惡的。2. 這禁令禁止兩性的性情和事務的混淆：男子不可女性化，不可做家中婦女的工，婦女也不可作悍婦，不可教導或篡權（提前2:11-12）。這種衣著的混雜很可能曾被用來製造行淫亂的機會，所以被禁止；因為要避免犯罪的人，必須使自己遠離一切犯罪的機會和接近。
二、取鳥窩時，必須放走母鳥（申22:6-7）。猶太人說：「這是摩西律法中最小的誡命」，然而遵守它所應許的福，與遵守第五誡—那是最大的誡命之一—所應許的一樣：使你可以享福，日子得以長久；因為在小事上不順服顯出對律法極大的輕視，照樣在小上順服也顯出對律法極大的尊重。那人因為 神吩咐，就從手中放走一隻鳥（手裏的一隻勝過灌木叢中的兩隻），這就顯明他看重 神關乎一切的誡命盡都正確，並且他寧可克己也不願得罪 神。但神顧念鳥嗎（林前9:9）？是的，確實顧念；我們的救主也許正是暗指這條律法。路12:6：五個麻雀不是賣二分銀子嗎？但在 神面前一個也不忘記。 這條律法：1. 禁止我們虐待牲畜，或以毀滅牠們為樂。雖然 神使我們比天上的飛鳥更有智慧，並賜我們管理牠們，但我們不可濫用牠們，也不可嚴苛地轄制牠們。放走母鳥讓牠再繁殖；不可毀壞，因為其中必有福分（賽65:8）。2. 它教導我們對同類要有憐憫，並厭惡一切看來野蠻、殘忍、惡毒的事，尤其是對較軟弱溫柔的女性，她們總當受到最大的尊重，因為她們在生產兒女的事上受苦。聖經把母親與孩子一同被摔碎（何10:14）和懷孕的婦人被剖開（摩1:13）描述為極不人道之殘忍的例證。3. 它進一步暗示，我們不可利用別人天然的感情和性情的溫柔來傷害他們。母鳥若不是因為顧念蛋或雛鳥（不像鴕鳥），本可輕易飛走保全自己，就不會被捉住。如今既如此，她豈可因自己可稱讚之處而受害，律法就規定她必須被放走。記念這一點，也許有朝一日能攔阻我們對那些在我們權下的人行剛硬或不仁慈的事。
三、建造房屋時，當注意使它安全，免得有人因從其上掉下來而受害（申22:8）。他們房屋的屋頂是平的，可讓人行走，這從許多經文可以看出；如今為免有人因疏忽從上掉下，他們要在四圍安欄杆，猶太人說這欄杆要三呎半高；若不如此行而發生了禍患，屋主因自己的疏忽就把流血的罪歸於自己的房子。看哪：1. 人的性命在 神看為何等寶貴，祂不但以護理保護，更以律法保護。2. 因此在我們看來也當何等寶貴，我們當多麼謹慎防止任何人受害。猶太人說，按這條律法的公平原則，他們有責任（我們也是如此）給一切可能危及生命的事物加圍欄或移除，例如遮蓋水井、修繕橋樑等等，免得有人因我們的疏忽而喪命，他的血就向我們追討。
四、此處禁止古怪的混雜（申22:9-10）。這些我們前面已經見過（利19:19）。這些事當中看來沒有任何道德上的罪惡，所以如今我們對小麥和黑麥同種、馬和牛同耕、穿羊毛細麻混紡的衣服都不以為意；但這裏所禁止的，或是：1. 隨從外邦人某些拜偶像的風俗。或是：2. 與以色列人的純樸和純潔相悖的事。他們不可藉著把創造主以無限智慧所分開的事物放在一起，來滿足自己的虛榮和好奇：他們不可與不信的人負不平等的軛，也不可與不潔的攙雜，如同牛與驢一樣。他們的信仰和在世上的外表也不可雜色斑駁，而當完全一致，全然一類。
五、關於衣裳上繸子和誡命記念物的律法，我們前面已讀過（民15:38-39），此處重複（申22:12）。藉著這些，他們與別國的人有所分別，使人一見就可說：「那裏走過一個以色列人」，這教導他們不可因自己的國家和信仰的特色而羞愧，無論鄰舍何等輕看他們和他們的信仰；這也使他們在所關連的特別場合上記起誡命；也許這條律法在此重複，是因為緊接在前面的誡命看來如此細微，有被忽略遺忘的危險。那些繸子會提醒你不可用羊毛細麻做衣服（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)
繁體中文
淫亂的刑罰（主前1451年）
¹³ 人若娶妻，與她同房之後恨惡她，
¹⁴ 信口說她，將醜名加在她身上，說：我娶了這女子，與她同房的時候，見她沒有貞潔的憑據；
¹⁵ 女子的父母就要把女子貞潔的憑據拿出來，帶到本城門內長老那裏。
¹⁶ 女子的父親要對長老說：我將我的女兒給這人為妻，他卻恨惡她，
¹⁷ 信口說她，說：我見你的女兒沒有貞潔的憑據；其實這就是我女兒貞潔的憑據。父母就要把那布鋪在本城長老面前。
¹⁸ 本城的長老就要拿住那人懲治他，
¹⁹ 並要罰他一百舍客勒銀子，給女子的父親，因為他將醜名加在以色列的一個處女身上。女子仍作他的妻，終身不可休她。
²⁰ 但這事若是真的，女子被查出沒有貞潔的憑據，
²¹ 就要將女子帶到她父家的門口，本城的人要用石頭將她打死；因為她在父家行了淫亂，在以色列中作了愚妄的事。這樣，你就把那惡從你們中間除掉。
²² 若遇見人與有丈夫的婦人行淫，就要將姦夫淫婦一併治死。這樣，就把那惡從以色列中除掉。
²³ 若有處女已經許配丈夫，有人在城裏遇見她，與她行淫，
²⁴ 你們就要把這二人帶到本城門口，用石頭打死。女子是因為在城裏並沒有喊叫；男子是因為玷污了鄰舍的妻。這樣，你就把那惡從你們中間除掉。
²⁵ 若有男子在田野遇見已經許配人的女子，強與她行淫，只要將那男子治死。
²⁶ 但不可辦女子；她本沒有該死的罪，這事就像人起來攻擊鄰舍，將他殺了一樣。
²⁷ 因為男子是在田野遇見她，雖然已經許配人的女子喊叫，也沒有人救她。
²⁸ 若有男子遇見沒有許配人的處女，抓住她，與她行淫，被人看見，
²⁹ 這與她行淫的男子就要給女子的父親五十舍客勒銀子，她要作他的妻，因為他玷污了她，終身不可休她。
³⁰ 人不可娶繼母為妻；也不可掀開他父親的衣襟。
這些律法與第七條誡命有關，藉著對那些與靈魂爭戰的肉體情慾施加刑罰來加以約束。
I. 若有人因貪戀別的女子，為要擺脫妻子而誣衊她，虛假地指控她在結婚時並沒有她所自稱的貞潔——他的誣衊一經被證實為虛假，就必受罰（De 22:13-19）。關於丈夫的指控被證明為虛假所憑的那個證據的含義，學者們意見不一，我們也完全不必探究——這律法所針對的那些人無疑明白它的意思：我們只要知道，這邪惡的丈夫既企圖如此毀壞自己妻子的名聲，就當受鞭打、罰款，並被禁止永遠不可休他所如此虐待的妻子（De 22:18,19）。他若不喜歡她，原本可以憑律法的允許（De 24:1）休她，但那時他必須給她聘禮；因此他若為了保全聘禮、並且要對她造成更大的傷害，而要這樣毀壞她的好名聲，他就理當受到嚴厲的懲罰，並永遠喪失休妻的許可。請注意，第一，與我們關係越親密的人，我們向他們說謊、玷污他們名聲的罪就越大。聖經將讒謗你同胞的兄弟（Ps 50:20）——就是與你最親近的人——視為極嚴重的罪行，更何況讒謗你自己的妻子或丈夫，那就是你自己了：污穢自己巢穴的鳥，誠然是惡鳥。第二，貞潔既是美德，也是尊榮；凡足以引起懷疑的事，與其他任何事一樣都是極大的恥辱和羞愧；因此在這件事上，我們尤其當對自己和他人的名聲高度謹慎。第三，父母當看自己有責任維護兒女的名聲，因為這也是他們自己名聲的一部分。
II. 若那以處女之身出嫁的女子被發現並非處女，就要在她父家門口被石頭打死（De 22:20,21）。若這污穢是在她許配之前犯的，就不會被當作死罪處罰；但她必因對她所嫁之人所行的欺騙而被處死——她明知自己已被玷污，卻使他相信她是一個貞潔端莊的女子。但有人認為她的污穢只有在許配之後所犯的情況下才被處以死刑，推想當時到了成熟年齡的人鮮有未許配的，雖然尚未完婚。如今，第一，這對年輕女子發出了有力的警告，要逃避淫亂，因為無論先前如何隱藏——以至於不影響她們的婚姻——日後很可能會被發現，使她們永遠蒙羞，徹底敗亡。第二，這也暗示父母必須盡一切可能保全兒女的貞潔，給予良好的忠告和警戒，樹立好榜樣，使他們遠離損友，為他們禱告，並加諸必要的約束，因為兒女若行了淫亂，父母必在自己家門口承受行刑的悲痛和羞恥。在以色列中行了愚妄的事這句話，在底拿的事件中正是用於這一罪行（Ge 34:7）。一切的罪都是愚妄，淫亂尤其如此；但最甚的，是在以色列——按名是聖潔的百姓——中的淫亂。
III. 若有任何男子，無論已婚未婚，與有夫之婦同房，二人都要被治死（De 22:22）。這條律法我們在 Le 20:10 已見過。有夫之婦與人通姦，其罪比有婦之夫與未婚女子行淫更為嚴重，也不被處以死刑，因為後者不會將私生子以合法兒女的身份帶入家庭。
IV. 若有女子已許配卻未完婚，她就脫離了未婚夫的眼目之下，因此她和她的貞潔受到律法的特別保護。第一，她的貞潔若因她自己的同意而被玷污，她就要被處死，與她行淫的人也要一併被處死（De 22:23,24）。若事情發生在城中，或任何她若喊叫就能迅速得到救助以防止所受傷害的地方，就要推定她是同意的。沉默即表示同意。請注意，可以推定，那些不使用所能得到的幫助去避免和勝過試探的人，是自願屈服於試探的（無論他們怎麼說）。何況她被發現在城中——一個人群聚集和娛樂的場所——而她本當留在父家的保護之下，這本身就是對她不利的證據，表明她對這罪及其危險缺乏一個端莊女子當有的畏懼。請注意，那些無謂地將自己暴露在試探之下的人，若在不知不覺中被試探所勝，就理當為此受苦。底拿因為好奇要看看那地的女子們，而喪失了她的名聲。根據這條律法，童貞女馬利亞險些被當眾懲治——就是被石頭打死——但神藉著天使向約瑟澄清了這事。第二，她若是被強迫而非自願的，那強暴的人就要被處死，但那女子要被無罪釋放（De 22:24-27）。若事情發生在田野，在鄰舍聽不見的地方，就要推定她喊叫了，卻無人拯救；而且她到田野——一個僻靜的地方——去，並沒有那麼大的危險暴露。藉著這條律法向我們暗示：（1）我們只為自己所作的惡受苦，不為那加在我們身上的受苦。若沒有或多或少出於意志的，就不是罪。（2）除非有相反的證據，我們當對所有人作最好的推定；不但愛心，連公義也教導我們如此行。雖然無人聽見她喊叫，但因為她若喊叫也無人能聽見，就要假定她喊叫了。在判斷人和事上，我們當遵循這法則：凡事包容，凡事相信，凡事盼望。（3）我們的貞潔當如我們的性命一般寶貴；當它受到攻擊時，呼喊殺人、殺人並非不當，因為正如人起來攻擊鄰舍將他殺了一樣，這事也是如此。（4）藉著對此事的類比，我們可以看見當撒但以其試探攻擊我們時當怎樣行：無論我們在哪裏，都當向天大聲呼求幫助（主啊，求你幫助，我遭遇強暴），在那裏我們必蒙垂聽和應允，正如保羅所得的應允：我的恩典夠你用的。
V. 若有未許配的女子被暴力所侵犯，那侵犯她的人當被罰款，罰款歸女子之父；若他與女子都同意，他就當被規定娶她為妻，永不可休她，無論她的地位比他低多少，無論她日後在他看來多麼不悅目——正如他瑪被暗嫩強暴之後之於暗嫩（De 22:28,29）。這是為了阻止人犯下如此邪惡的行為——我們不得不讀寫這些事，實在是恥辱。
VI. 關於人不可娶父親的遺孀、或與父親的妻子有任何不當親密關係的律法，在此從 Le 18:8 被重複（De 22:30）。而且，也許（如帕特里克主教所注意到的）這是作為一個簡短的備忘錄，要他們謹守那裏所立的一切禁止亂倫婚姻的律法，此處所特別指明的是其中最可憎的一項；這正是使徒所說的：這種事連外邦人中也沒有（1Co 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.
本章的律例安排如下：一、關於愛心和好鄰舍的本分，要看顧走迷或跌倒的牲畜（申二十二1–4）。二、關於維持秩序和分別：男女不可穿對方的衣服（申二十二5），其他不必要的混雜也當避免（申二十二9–11）。三、關於保護鳥類（申二十二6–7）。四、關於保護生命（申二十二8）。五、關於遵守誡命（申二十二12）。六、關於保護受委屈之妻子被誣告時的名聲——她若是無辜的（申二十二13–19）；但她若是有罪的，就要受刑罰（申二十二20–21）。七、關於保守人妻的貞潔（申二十二22）；已許配的處女（申二十二23–27）和未許配的處女（申二十二28–29）。最後，禁止亂倫（申二十二30）。