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简体中文
英語原文
The laws of this chapter provide, I. For the preserving of the purity and honour of the families of Israel, by excluding such as would be a disgrace to them, De 23:1-8. II. For the preserving of the purity and honour of the camp of Israel when it was abroad, De 23:9-14. III. For the encouraging and entertaining of slaves who fled to them, De 23:15. IV. Against whoredom, De 23:17,18. V. Against usury, De 23:19,20. IV. Against the breach of vows, De 23:21-23. VII. What liberty a man might take in his neighbour's field and vineyard, and what not, De 23:23,25.
1-8
Laws of Separation (1451 BC)
简体中文
分别之法（公元前1451年）
¹ 凡外肾受伤的，或被阉割的，不可入耶和华的会。
² 私生子不可入耶和华的会；他的子孙直到第十代，也不可入耶和华的会。
³ 亚扪人或是摩押人不可入耶和华的会；他们的子孙直到第十代，也永不可入耶和华的会。
⁴ 因为你们出埃及的时候，他们没有拿食物和水在路上迎接你们，又因他们雇了美索不达米亚的毗夺人比珥的儿子巴兰来咒诅你。
⁵ 然而耶和华你的 神不肯听从巴兰，却使那咒诅的言语变为祝福的话，因为耶和华你的 神爱你。
⁶ 你一生一世永不可寻求他们的平安与他们的利益。
⁷ 不可厌恶以东人，因为他是你的弟兄；不可厌恶埃及人，因为你在他的地上作过寄居的。
⁸ 他们第三代子孙所生的子孙，可以入耶和华的会。
对于此处所论"入耶和华的会"究竟何意，解经家意见不一。本律法对太监与私生子、亚扪人与摩押人永远禁止入会，而对以东人与埃及人则仅禁至第三代。1. 有人认为，他们由此被排除在与 神子民宗教崇拜的相交之外。虽然太监和私生子被接纳为教会成员，亚扪人和摩押人也可以受割礼归入犹太教，但他们及其家族须在一段时间内背负耻辱的记号，记念自己被凿出的磐石，不可像别人那样就近圣所，也不可与以色列人享有如此自由的相交。2. 另有人认为，他们由此被排除在会众中担任职分：这些人都不可作长老或士师，免得官长的尊荣因此受损。3. 还有人认为，他们仅被排除与以色列人通婚。博学的帕特里克主教（Bishop Patrick）倾向于如此理解；然而我们发现，当这律法在被掳归回之后被执行时，他们不仅与外邦妻子分别，更与一切闲杂人众分别，参 尼13:1-2。看来以色列男子可以娶这些国家的女子为妻（只要她们不在迦南诸国之列），只要她们完全归入犹太教；但以色列女子却不可嫁与这些国家的男子，这些男子除了按此处规定之外，不得入籍。
总体而言，这里显然是将羞辱加在：
I. 私生子与太监身上，申23:1,2。犹太学者将此处的"私生子"理解为并非一切由淫乱或婚姻之外所生之人，而是指利18:1-30所禁止的那些乱伦结合所生的一切后裔。虽然罪不在后裔本身，但为阻止人犯那些不合法的婚姻和不法的情欲，使其后裔如此蒙羞受辱，实在是非常合宜的。按此准则，耶弗他虽然是妓女、外邦女子之子（士11:1,2），却不是本律法意义上的私生子。至于太监，虽然按本律法他们似乎像枯树一般被逐出葡萄园（这正是他们所抱怨的，赛56:3），然而这里也应许（申23:5）：他们若在自己被允许的范围内尽对 神的本分，守安息日、拣选祂所喜悦的事，则这一特权的缺失必将用属灵的福分来补足，使他们得享永远的名号。
II. 亚扪人与摩押人身上，他们是罗得的后裔。罗得为了眼前的便利，早己与亚伯拉罕分离（创13:11）。我们未见他或他的后裔曾再次与立约的子民联合。他们在此被剪除"直到第十代"，即（如某些人所解）永远。参 尼13:1。以色列人对他们必须心存嫌隙，以致不可"寻求他们的平安"（申23:6），原因是他们最近对以色列营所行的恶事，尽管 神曾吩咐不可扰害他们、不可与他们争战（申2:9,19）。1. 他们没有"在路上拿食物和水迎接"以色列人（申23:4），这已经够坏了——他们没有像盟国那样，至少也当像中立之邦那样，把粮食运入以色列营中（这本应得到相应的报酬）。幸好 神的以色列并不需要他们的善意，因为 神亲自以粮食和水随着他们。然而亚扪人这一疏慢，将在后世记念下来追讨他们的邦国。注意： 神不仅向那逼迫祂子民的人算账，也必向那有能力相助却袖手旁观的人追讨。那大日的指控正是针对疏忽之罪："我饿了，你们不给我吃。"2. 摩押人所作的更恶，他们雇了巴兰来咒诅以色列（申23:4）。诚然" 神使那咒诅变为祝福"（申23:5）——不仅改变了巴兰口中的言语，更使那原为毁灭以色列所谋的事，真正转为了以色列的尊荣与益处。然而尽管这谋算被挫败，并被反制为善，摩押人的恶行并不因此就少惹动怒气。 神必将按罪人所图的待他们（诗28:4）。
III. 以东人与埃及人并未像摩押人和亚扪人那样背负如此深重的记号。一个以东人或埃及人若归化为 proselyte，他的孙辈就被视为耶和华会众的成员，享有完全的资格（申23:7,8）。我们原以为以东人对以色列人比亚扪人更为伤害，更配不上蒙恩（民20:20），然而"你不可厌恶以东人，像你必须厌恶亚扪人那样，因为他是你的弟兄"。注意：近亲的冷漠虽然最为人所难以忍受，却正因这亲属的缘故，应当最先被饶恕。至于埃及人，这里给出的理由颇为奇特："你在他的地上作过寄居的"——所以，纵然在那里受过苦待，也要因旧识的缘故以礼相待。他们不可因在埃及为奴而怀恨埃及人，只可为着彰显 神在他们蒙拯救时所显的大能和恩惠而记念此事。
英語原文
Laws of Separation (1451 BC)
¹ He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.
² A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.
³ An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:
⁴ Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee.
⁵ Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee.
⁶ Thou shalt not seek their peace nor their prosperity all thy days for ever.
⁷ Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.
⁸ The children that are begotten of them shall enter into the congregation of the LORD in their third generation.
Interpreters are not agreed what is here meant by entering into the congregation of the Lord, which is here forbidden to eunuchs and to bastards, Ammonites and Moabites, for ever, but to Edomites and Egyptians only till the third generation. 1. Some think they are hereby excluded from communicating with the people of God in their religious services. Though eunuchs and bastards were owned as members of the church, and the Ammonites and Moabites might be circumcised and proselyted to the Jewish religion, yet they and their families must lie for some time under marks of disgrace, remembering the rock whence they were hewn, and must not come so near the sanctuary as others might, nor have so free a communion with Israelites. 2. Others think they are hereby excluded from bearing office in the congregation: none of these must be elders or judges, lest the honour of the magistracy should thereby be stained. 3. Others think they are excluded only from marrying with Israelites. Thus the learned bishop Patrick inclines to understand it; yet we find that when this law was put in execution after the captivity they separated from Israel, not only the strange wives, but all the mixed multitude, see Ne 13:1-2. With the daughters of these nations (though out of the nations of Canaan), it should seem, the men of Israel might marry, if they were completely proselyted to the Jewish religion; but with the men of these nations the daughters of Israel might not marry, nor could the men be naturalized otherwise than as here provided.
It is plain, in general, that disgrace is here put,
I. Upon bastards and eunuchs, De 23:1,2. By bastards here the Jewish writers understand, not all that were born of fornication, or out of marriage, but all the issue of those incestuous mixtures which are forbidden, Le 18:1-30. And, though it was not the fault of the issue, yet, to deter people from those unlawful marriages and unlawful lusts, it was very convenient that their posterity should thus be made infamous. By this rule Jephthah, though the son of a harlot, a strange woman (Jdg 11:1,2), yet was not a bastard in the sense of this law. And as for the eunuchs, though by this law they seemed to be cast out of the vineyard as dry trees, which they complain of (Isa 56:3), yet it is here promised (De 23:5) that if they took care of their duty to God, as far as they were admitted, by keeping his sabbaths and choosing the things that pleased him, the want of this privilege should be made up to them with such spiritual blessings as would entitle them to an everlasting name.
II. Upon Ammonites and Moabites, the posterity of Lot, who, for his outward convenience, had separated himself from Abraham, Ge 13:11. And we do not find that he or his ever joined themselves again to the children of the covenant. They are here cut off to the tenth generation, that is, (as some think it is explained), for ever. Compare Ne 13:1. The reason of this quarrel which Israel must have with them, so as not to seek their peace (De 23:6), is because of the unkindness they had now lately done to the camp of Israel, notwithstanding the orders God had given not to distress or vex them, De 2:9,19. 1. It was bad enough that they did not meet them with bread and water in the way (De 23:4), that they did not as allies, or at least as neutral states, bring victuals into their camp, which they should have been duly paid for. It was well that God's Israel did not need their kindness, God himself following them with bread and water. However this omission of the Ammonites should be remembered against their nation in future ages. Note, God will certainly reckon, not only with those that oppose his people, but with those that do not help and further them, when it is in the power of their hand to do it. The charge at the great day is for an omission: I was hungry, and you gave me no meat. 2. The Moabites had done worse, they hired Balaam to curse Israel, De 23:4. It is true God turned the curse into a blessing (De 23:5), not only changing the word in Balaam's mouth, but making that really turn to the honour and advantage of Israel which was designed for their ruin. But though the design was defeated, and overruled for good, the Moabites' wickedness was not the less provoking. God will deal with sinners, but according to their endeavours, Ps 28:4.
III. The Edomites and Egyptians had not so deep a mark of displeasure put upon them as the Moabites and Ammonites had. If an Edomite or Egyptian turned proselyte, his grand-children should be looked upon as members of the congregation of the Lord to all intents and purposes, De 23:7,8. We should think that the Edomites had been more injurious to the Israelites than the Ammonites, and deserved as little favour from them (Nu 20:20), and yet "Thou shalt not abhor an Edomite, as thou must an Ammonite, for he is thy brother." Note, The unkindness of near relations, though by many worst taken, yet should with us, for that reason, because of the relation, be first forgiven. And then, as to the Egyptians, here is a strange reason given why they must not be abhorred: "Thou wast a stranger in their land, and therefore, though hardly used there, be civil to them, for old acquaintance' sake." They must not remember their bondage in Egypt for the keeping up of any ill will to the Egyptians, but only for the magnifying of Gods power and goodness in their deliverance.
9-14
Moral and Ceremonial Purity Enjoined (1451 BC)
简体中文
当远避道德与礼仪上的不洁（主前1451年）
⁹ 你拔营出去攻打仇敌的时候，就要远避一切恶事。 ¹⁰ 你们中间若有人夜间因偶然的梦遗而不洁净，他就要出到营外，不可入营； ¹¹ 到了黄昏的时候，他要用水洗澡，及至日落了，才可以再进营。 ¹² 你在营外也当定出一个地方，自己可以往那里去方便； ¹³ 在器械中当预备一把锹；你出营外便溺之后，用以挖土，转身掩盖那从你身上出来的污秽； ¹⁴ 因为耶和华你的神常在你营中行走，要救护你，将仇敌交在你面前，所以你的营理当圣洁，免得他见你那里有什么污秽之物，就离开你。
以色列人此时已经安营，这支大军刚刚开始行动，可能要长期聚集在一起，因此理当给他们特别的指示，好使他们营中的秩序井然。这吩咐一言以蔽之，就是要洁净。他们必须谨慎，使营中不受道德、礼仪和自然三方面的玷污而保持纯洁。
I. 远避道德上的玷污（申23:9）：当你拔营出去攻打仇敌的时候，就当看自己格外有责任保守自己远避一切恶事。1. 士兵自身当防备罪恶，因为罪能削去勇锐之气；罪疚使人成为懦夫。那些以性命相搏的人，理当与神和好，并保守无亏的良心，这样他们才能毫无恐惧地面对死亡。士兵执行使命时，当远避放纵恶念、贪婪或淫欲的私欲，因为这些是恶事——也当远避他们在所掠夺的敌营中遇见的偶像或当灭之物。2. 即便是留在家中的百姓，就是全体会众和每一个人，那时也当格外远避一切恶事，免得因罪惹动神收回他对军旅的同在，反倒将胜利赐给仇敌来管教自己的百姓。争战的日子当是改革的日子，否则我们怎能期望神垂听并成就我们祈求得胜的祷告呢（诗66:18）？参撒上7:3。
II. 远避礼仪上的玷污，这玷污或在人不知不觉中临到，遇此情形，他必须用水洗身，看自己不洁净直到晚上（利15:16）。一个士兵尽管在营中负有当尽的不断服事和职责，却不可因此看自己可以免去遵守这礼仪；相反，这时对他的要求比平时更严格。若在自己家中，他只需洗身而已；但在军中，他却要出到营外，表明他关切保持营的洁净，并因自己的不洁而引以为耻，直到日落方可回来（申23:10-11）。借着这种麻烦和羞辱——即便是无意的不洁也使人遭受的——他们受教当对一切肉体的私欲存极大的敬畏。军中之人若能思想这事，诚然是好的。
III. 远避自然的不洁；耶和华的营中不可有任何令人厌恶之物（申23:12-14）。神的律法，至少是摩西庄重的吩咐，竟延伸到这一类事上，实在令人惊奇；但其用意乃是要教导他们：1. 端庄与得体；天性本身教导他们这样将自己与不知羞耻的走兽分别出来。2. 清洁——虽非挑剔，但求整洁，即便在营中也是如此。污秽冒犯神所赐的感官，有害健康，损害人生的安乐，也显出心思轻忽怠惰的性情。3. 远避罪的玷污；既当如此留意保持身体的清洁芬芳，我们更当何等谨慎保守心灵的清洁。4. 敬畏神的威严。此处所给的理由正是如此：因为耶和华你的神借他的约柜——他同在的特殊记号——常在你营中行走；因着这一外在的记号，所以要求外在的洁净（尽管当这理由不再有效时，其字面要求不再坚持），然而这教导我们要因神的眼目始终看顾我们，而保守灵魂内里的清洁。借着这样尊重神在他们中间的同在，他们受教既要靠这同在坚固自己抵挡罪恶，也要靠这同在鼓励自己抵御仇敌。5. 彼此相顾。一人的污秽能殃及许多人；因此这条清洁的律法教导我们不可做任何正当冒犯弟兄、使他们忧愁的事。这是禁止制造妨害之物的律例。
英語原文
Moral and Ceremonial Purity Enjoined (1451 BC)
⁹ When the host goeth forth against thine enemies, then keep thee from every wicked thing.
¹⁰ If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:
¹¹ But it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again.
¹² Thou shalt have a place also without the camp, whither thou shalt go forth abroad:
¹³ And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee:
¹⁴ For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee.
Israel was now encamped, and this vast army was just entering upon action, which was likely to keep them together for a long time, and therefore it was fit to give them particular directions for the good ordering of their camp. And the charge is in one word to be clean. They must take care to keep their camp pure from moral, ceremonial, and natural pollution.
I. From moral pollution (De 23:9): When the host goes forth against thy enemy then look upon thyself as in a special manner engaged to keep thyself from every evil thing. 1. The soldiers themselves must take heed of sin, for sin takes off the edge of valour; guilt makes men cowards. Those that put their lives in their hands are concerned to make and keep their peace with God, and preserve a conscience void of offence; then may they look death in the face without terror. Soldiers, in executing their commission, must keep themselves from gratifying the lusts of malice, covetousness, or uncleanness, for these are wicked things—must keep themselves from the idols, or accursed things, they found in the camps they plundered. 2. Even those that tarried at home, the body of the people, and every particular person, must at that time especially keep from every wicked thing, lest by sin they provoke God to withdraw his presence from the host, and give victory to the enemy for the correcting of his own people. Times of war should be times of reformation, else how can we expect God should hear and answer our prayers for success? Ps 66:18. See 1Sa 7:3.
II. From ceremonial pollution, which might befal a person when unconscious of it, for which he was bound to wash his flesh in water, and look upon himself as unclean until the evening, Le 15:16. A soldier, notwithstanding the constant service and duty he had to do in the camp, must be so far from looking upon himself as discharged from the observance of this ceremony that more was required from him than at another time; had he been at his own house, he needed only to wash his flesh, but, being in the army, he must go abroad out of the camp, as one concerned to keep it pure and ashamed of his own impurity, and not return till after sunset, De 23:10,11. By this trouble and reproach, which even involuntary pollutions exposed men to, they were taught to keep up a very great dread of all fleshly lusts. It were well if military men would consider this.
III. From natural pollution; the camp of the Lord must have nothing offensive in it, De 23:12-14. It is strange that the divine law, or at least the solemn order and direction of Moses, should extend to a thing of this nature; but the design of it was to teach them, 1. Modesty and decorum; nature itself teaches them thus to distinguish themselves from beasts that know no shame. 2. Cleanliness, and, though not niceness, yet neatness, even in their camp. Filthiness is offensive to the senses God has endued us with, prejudicial to the health, a wrong to the comfort of human life, and an evidence of a careless slothful temper of mind. 3. Purity from the pollutions of sin; if there must be this care taken to preserve the body clean and sweet, much more should we be solicitous to keep the mind so. 4. A reverence of the divine majesty. This is the reason here given: For the Lord thy God walketh by his ark, the special token of his presence, in the midst of thy camp; with respect to that external symbol this external purity is required, which (though not insisted on in the letter when that reason ceases) teaches us to preserve inward purity of soul, in consideration of the eye of God, which is always upon us. By this expression of respect to the presence of God among them, they were taught both to fortify themselves against sin and to encourage themselves against their enemies with the consideration of that presence. 5. A regard one to another. The filthiness of one is noisome to many; this law of cleanliness therefore teaches us not to do that which will be justly offensive to our brethren and grieve them. It is a law against nuisances.
15-25
Protection of Fugitives; The Law Concerning Usury (1451 BC)
简体中文
庇护逃奴；论取利（主前1451年）
¹⁵ 若有奴仆逃了主人投奔你，你不可将他交付他的主人。
¹⁶ 他必在你那里与你同住，在你的城门中，随他拣选所喜悦的地方居住；你不可欺压他。
¹⁷ 以色列的女子中不可有妓女；以色列的男子中不可有娈童。
¹⁸ 妓女所得的酬金，或狗所得的价钱，你不可带进耶和华你神的殿还愿，因为这两样都是耶和华你神所憎恶的。
¹⁹ 你借钱给弟兄，不可取利；借粮给人，借物给人，凡借取利的物，都不可取利。
²⁰ 借给外人你可以取利，只是借给你弟兄总不可取利；这样，耶和华你神必在你所去得为业的地上，在你手所办的一切事上赐福与你。
²¹ 你向耶和华你的神许愿，偿还不可迟延；因为耶和华你的神必定向你追讨，你不偿还就有罪。
²² 你若不许愿，倒无罪。
²³ 你嘴里所出的，就是你口中应许甘心献的，要谨守遵行，正如你向耶和华你神所许的愿。
²⁴ 你进了邻舍的葡萄园，可以随意吃饱葡萄，只是不可装在器皿中。
²⁵ 你进了邻舍站着的禾稼，可以用手摘穗子，只是不可用镰刀割邻舍站着的禾稼。
此处就五件互不相关的事颁布命令：
I. 此处使以色列地成为避难所，或逃城，为那些被主人欺凌虐待而从邻国逃来避难的奴仆而设（申23:15,16）。我们不能设想他们因此就有义务招待一切从服役中逃跑的无赖之徒；以色列并不需要像罗马初年那样借此招徕人口。然而，1. 他们不可把那战兢的奴仆交还给暴怒的主人，除非经审讯查明奴仆确曾亏负主人、理当受罚。请注意，庇护保护弱者，只要他们不是恶人，就是荣耀的事。神容许他的百姓维护受欺压之人。天使吩咐夏甲回到主母那里，保罗也将阿尼西母打发回主人腓利门那里，因为他们二人都无理由出走，回去也无危险。但此处设想的奴仆是为逃命而跑到以色列人那里，因他曾听说（正如便哈达听说以色列诸王一样，王上20:31）他们乃是怜悯的百姓，为要脱离暴君的怒气；在这种情形下将他交出，就是将羊羔扔入狮口。2. 若查明奴仆确被虐待，他们不仅当保护他，而且若他愿意接受他们的信仰，就当尽一切所能鼓励他在他们中间定居。这里既顾到他定居之处不可受人欺压——让他拣选所喜悦的地方居住；又顾到他不可由一个严苛的主人换来许多主人——你不可欺压他。这样，他必快快看出以色列地与他地之间舒适的分别，并选择它作为他永远的安息。请注意，归信真理的归化者和初信者当格外温柔相待，使他们没有引诱回头。
II. 以色列地不可作污秽之人的避难所；不可容许妓女或娈童在他们中间存活（申23:17,18），无论妓女或嫖客。无论男女都不可开设污秽之所。1. 此处暗示一个缘由，为何不容忍这等恶事在他们中间：他们是属以色列的。这话似有强调之意。因为以色列的女子作妓女，以色列的男子作淫棍，就是羞辱他们所出的血统、所属的百姓、所敬拜的神。在任何人都属不好，在以色列人——圣洁的国民——身上更属最坏（撒下13:12）。2. 此处将公义的不悦加在这恶事上：妓女所得的酬金，即她因行淫所得的钱；狗的价钱，即娈童、拉皮条的、淫棍（我倾向如此理解，因为这样的人被称为狗，启22:15）所得的钱——他因自己下流卑鄙的勾当所得的，一点也不可带进耶和华的殿还愿（不像外邦人将娼妓所得带进他们的庙宇）。这表明：(1.) 神不收纳这等恶人的一点祭物；他们所有的不过是因行恶而得之物，因此他们的祭物不能不是耶和华所憎恶的（箴15:8）。(2.) 他们不可妄想借许愿还愿、向耶和华献祭，来换取继续行这罪的许可，正如（似乎如此）有些从事这行当的人，见自己所献被收纳，便自欺地如此想。箴7:14,15：今日我才还了我的愿，所以我出来迎接你。 任何事物都不可当作赎罪的替代品。(3.) 我们若不以诚实和正派的手段所得之物，便不能以财物荣耀神。不仅当看我们献的是什么，更当看我们是如何得来的；神恨恶为献燔祭而行的抢夺，也恨恶污秽。
III. 此处对取利的事作出定规（申23:19,20）。(1.) 他们借钱给以色列人不可取利。他们的产业是直接从神手里得来、在神手下持守的；神既将他们从万民中分别出来，本可以若他喜悦，使他们彼此之间凡物公用；但他没有这样作，而是作为他们在他所赐之好地上共同利益的记号，只吩咐他们在有需要时彼此借贷不取利息；在他们中间，这对出借人几乎无损，因为他们的地业如此分配，产业如此固定，又几乎没有商贸，以致他们少有或从无机会借入大笔款项，不过是在地里的出产遭了灾害等时，借一点维持家计罢了；在这种情形下，为区区之数斤斤计较取利，就太残忍了。凡借者有所得或盼望有所得之处，贷者与之分润原是公道的；但那为糊口而借的人，必须向他施怜悯，我们若有力量，就当借出去，不指望偿还（路6:35）。(2.) 他们可以向外人取利，因外人大概是靠贸易为生，即如俗语所谓转铜板，所以借有所得，来到他们中间也是盼望如此。由此可见，取利本身并非欺压；因为他们不可欺压外人，却可向他取利。
IV. 此处要求履行我们所用以约束自己灵魂的愿；这是自然律的一支（申23:21-23）。(1.) 此处将我们置于自由之中，无论许愿与否：你若不许愿（指献某种特定的祭，过于律法所要求的），倒无罪。 神早已表示他乐于收纳如此许愿的甘心祭，哪怕只是细面伊法十分之一（利2:4-7等），这对凡有心如此行的人已是足够的鼓励。但为免祭司——这些愿和自愿献的祭中他们所得份最大——借机向百姓勒索，将此事勉强他们，超过他们的力量和心愿，作为他们当尽的本分，此处明说他们若不作这等愿，并不算为罪——不像他们若省略了神特别要求的祭便算为罪一样。因为（正如帕特里克主教所言）神要人在他的事奉中安然自在，一切所献都当出于自愿、甘心乐意。(2.) 此处将我们置于最严格的义务之下：既已许愿，就当履行，并要速速履行：你偿还不可迟延，免得若错过头一个机会，热心便冷淡，所许的愿被遗忘，或有事发生使你无力履行。你嘴里所出的，既是郑重经过思虑而许的愿，便不可收回，你要谨守遵行，毫不苟且、毫不扣减。福音的法则更进一步。林后9:7：各人随本心所酌定的，虽未从口里说出，也要这样给。 这里有一个当还愿的好理由：我们若不还，神必向我们追讨，必确实而严厉地与我们算账，不仅因说谎，更因企图愚弄那不能被愚弄的神。参传5:4。
V. 此处许可他们经过禾田或葡萄园时，随意摘吃路边的谷物或葡萄，无论是因需要还是因喜悦，只是不可携带而去（申23:24,25）。因此门徒掐麦穗并未受责（律法既许可此事，人所共知），他们受责不过是因在安息日如此行，这是古人的遗传所禁止的。如今，1. 这律法向他们暗示：他们在迦南地将有何等的五谷丰登、美酒盈溢，以致从出产中少了一点也不觉短缺；他们自己和朋友都必充足。2. 这为周济穷苦的旅人、纾解旅途的劳顿作了安排，并教导我们对这样的人当以仁慈相待。犹太人说：『这律法主要是为雇工而设，他们受雇收割庄稼、摘取葡萄；他们的口不可被笼住，正如踹谷的牛不可笼住它的口一样。』3. 这教导我们在小事上不必斤斤计较所有权——这类事很容易说：你我之间这点小事算什么？ 诚然，过路人所吃的葡萄不是他自己的，园主也没有给他；但事情的价值如此之小，他大有理由想：园主若在场，也不会拒绝，正如他自己也不会吝惜同样的礼遇；因此取了不算偷。4. 这培养他们好客的心，教导我们当甘心施舍、乐意分享，不要以为凡送出去的都损失了。然而，5. 这也禁止我们滥用朋友的厚意，借对方慷慨的让步而作无理的侵占：人给一寸，我们不可取一尺。他们可以吃邻舍的葡萄；但并不因此就可以携带而去。
英語原文
Protection of Fugitives; The Law Concerning Usury (1451 BC)
¹⁵ Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:
¹⁶ He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.
¹⁷ There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.
¹⁸ Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.
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:
²⁰ Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
²¹ When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
²² But if thou shalt forbear to vow, it shall be no sin in thee.
²³ That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
²⁴ When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
²⁵ When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.
Orders are here given about five several things which have no relation one to another:—
I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, De 23:15,16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But, 1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, 1Ki 20:31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion. 2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement—let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many—thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.
II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (De 23:17,18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is, 1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, 2Sa 13:12. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Re 22:15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates, (1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Pr 15:8. (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Pr 7:14,15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance. (3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.
III. The matter of usury is here settled, De 23:19,20. (1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; 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, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Lu 6:35. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.
IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, De 23:21-23. (1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Le 2:4-7, etc.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: "Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully." The rule of the gospel goes somewhat further than this. 2Co 9:7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Ec 5:4.
V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, De 23:24,25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now, 1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends. 2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn." 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 5. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.
本章的律例规定如下：I. 关于维护以色列各家族的纯洁与尊荣，将那些有辱其名者排除在外，申 23:1-8。II. 关于维护以色列营地在出征之时的纯洁与尊荣，申 23:9-14。III. 关于收容与款待投奔而来的逃奴，申 23:15。IV. 禁戒淫乱之事，申 23:17-18。V. 禁戒取利盘剥，申 23:19-20。VI. 禁戒违背所许之愿，申 23:21-23。VII. 关于人可在邻舍田地与葡萄园中取用何物、不可取用何物的界限，申 23:24-25。