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繁體中文
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)
繁體中文
分別的條例（主前1451年）
¹ 凡外腎受傷的，或被閹割的，不可入耶和華的會。 ² 私生子不可入耶和華的會；他的子孫直到十代，也不可入耶和華的會。 ³ 亞捫人或是摩押人不可入耶和華的會；他們的子孫直到十代，也永不可入耶和華的會。 ⁴ 因為你們出來的時候，他們沒有拿餅和水在路上迎接你們；又因為他們雇了美索不達米亞的毗奪人比珥的兒子巴蘭來咒詛你們。 ⁵ 然而耶和華─你的神不肯聽從巴蘭；耶和華─你的神卻使那咒詛的話變為祝福給你，因為耶和華─你的神愛你。 ⁶ 你一生一世永不可求他們的平安和他們的利益。 ⁷ 不可厭惡以東人，因為他是你的弟兄；不可厭惡埃及人，因為你在他的地上作過寄居的。 ⁸ 他們第三代子孫可以入耶和華的會。
對於此處所說入耶和華的會究竟何意——閹人和私生子、亞捫人和摩押人永不可入，以東人和埃及人卻只到第三代為止——註釋家意見不一。1. 有人以為這是指他們被排除於與神百姓在宗教事奉上的相交之外。雖然閹人和私生子被承認為教會的成員，亞捫人和摩押人也可受割禮、歸化猶太教，他們和他們的家眷卻必須在一段時間內帶著恥辱的記號，記念自己所從出的磐石；他們不可如別人那樣近前到聖所，也不可與以色列人有那樣自由的相交。2. 另有人以為這是指他們被排除於在會中任職之外：這些人都不可作長老或審判官，免得行政官的尊榮因此受玷污。3. 又有人以為這只是指他們被排除於與以色列人通婚之外。博學的畢卓克主教傾向如此理解；然而我們看見這條律法在被擄歸回之後執行之時，他們從以色列中分開了，不僅是外邦妻子，更是所有閒雜人（尼 13:1–2）。這些國的女兒（雖不在迦南諸國之內），以色列的男子似乎可以娶——只要她們完全歸化猶太教；但這些國的男子，以色列的女兒卻不可嫁；這些男子除非照此處的規定，也不能歸化。
總括而言，此處所加的羞辱是明顯的：
一、加在私生子和閹人身上（申 23:1–2）。猶太作者所理解的私生子，不是指一切淫亂或婚外所生的，而是指一切利 18:1–30 所禁之亂倫結合所生的。雖然過失不在所生的兒女身上，但為阻嚇人犯這些不合法的婚姻和不合法的情慾，使他們的後裔因此蒙受恥辱，乃是非常合宜的。按這條例，耶弗他雖然是妓女——一個外邦女子——所生的兒子（士 11:1–2），卻不算是這條律法意義下的私生子。至於閹人，雖然按這條律法他們似乎被當作枯樹一般逐出葡萄園（他們自己也如此抱怨，賽 56:3），此處卻應許（申 23:5）：他們若照著所蒙允許的程度盡對神的本分——守他的安息日、揀選他所喜悅的事——這特權的缺乏必以屬靈的福氣補足，使他們得著永遠的名。
二、加在亞捫人和摩押人身上。他們是羅得的後裔；羅得為眼前的便利，從亞伯拉罕分別出來（創 13:11）。我們未見他或他的後裔再與立約的兒女聯合。他們在此被剪除直到十代——即（如某些人所解）永遠。比較尼 13:1。以色列當對他們懷怨——以致不求他們的平安（申 23:6）——理由是他們最近對以色列的營作了不善之事，儘管神曾吩咐不可擾害他們（申 2:9、19）。1. 他們沒有在路上拿餅和水迎接以色列人（申 23:4）——沒有如盟國當行的，或至少如中立國當行的，把糧食送進他們的營中（這原是他們當得價銀的）——這已經夠壞了。幸好神的以色列不需要他們的好意，神自己親自以餅和水跟隨他們。然而亞捫人這疏漏當在未來世代中記念在他們國家頭上。注意，神不但要與那反對他百姓的人算賬，更要與那有能力卻不肯幫助、不肯協助他百姓的人算賬。大日的控訴正是一項疏漏的罪：我餓了，你們不給我吃。 2. 摩押人作了更壞的事——他們雇了巴蘭來咒詛以色列（申 23:4）。誠然神使那咒詛變為祝福（申 23:5），不但改變了巴蘭口中的話，更使那原為要毀滅以色列的，實際轉為以色列的尊榮和益處。然而雖然計謀被挫敗並被安排為善，摩押人的邪惡卻並不因此減少惹怒之處。神對待罪人，是照著他們的努力（詩 28:4）。
三、以東人和埃及人並未如摩押人和亞捫人那樣被加以那麼深的記號。一個以東人或埃及人若歸化，他的孫輩就要被看為在各方面都是耶和華會中的成員（申 23:7–8）。我們或以為以東人對以色列人比亞捫人更有害，理當從他們得著更少的恩待（民 20:20）；然而「你不可厭惡以東人——如你必須厭惡亞捫人那樣——因為他是你的弟兄」。注意，至親之人的無情，雖然許多人最難忍受，卻正因這緣故——因著這關係——當在我們心中首先得著饒恕。至於埃及人，此處給出一個奇特的理由說明為何不可厭惡他們：「你曾在他的地上作過寄居的；所以雖然你在那裏受過苛待，卻當恩待他們——為舊日相識的緣故。」他們記念在埃及的為奴，不可用以維持對埃及人的惡意，只可用以彰顯神在他們蒙拯救之事上的大能和恩慈。
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)
繁體中文
道德與禮儀上的潔淨 (1451 BC)
⁹ 你出兵攻打仇敵，就要遠避諸惡。
¹⁰ 你們中間若有人夜間偶然夢遺不潔淨，就要出到營外，不可入營。
¹¹ 到傍晚的時候，他要用水洗澡，及至日落了才可以入營。
¹² 你在營外也當定出一個地方作為便所。
¹³ 在你器械之中當預備一把鍬，你出營外便溺以後，用以鏟土，轉身掩蓋。
¹⁴ 因為耶和華你的神常在你營中行走，要救護你，將仇敵交給你，所以你的營理當聖潔，免得他見你那裏有穢物，就轉身離開你。
以色列如今安營了，這支大軍正要開始行動——這可能使他們長時間聚在一起——因此為他們的營制定良好的規則是合宜的。命令用一個詞來概括：要潔淨。他們必須謹慎保持營地免受道德上、禮儀上和天然上的污染。
I\. 免受道德上的污染（申 23:9）：當軍隊出發攻打你的仇敵時，你就當視自己格外有義務謹守自己遠避諸惡。 1. 兵丁自己當防備罪，因為罪會削減勇氣的鋒芒；罪咎使人膽怯。那些將性命置之度外的人，理當與神和好並保持和睦，保持無虧的良心；那時他們才能面對死亡而不恐懼。兵丁在執行任務時，必須謹守自己不放縱惡毒、貪婪或淫亂的私慾——因為這些是邪惡的事——必須謹守自己不染指他們所掠營地中的偶像或當滅之物。2. 即使那些留在家中的人——全體百姓和每一個人——在那時也當格外遠避諸惡，免得因犯罪惹神從軍中撤回他的同在，而將勝利交給仇敵來管教自己的百姓。戰爭的時代當是改革的時代，否則我們怎能期望神聽允和回應我們為成功而作的禱告呢（詩 66:18）？見撒上 7:3。
II\. 免受禮儀上的污染——這可能在人不知道的時候臨到他，他因此有義務用水洗身，並看自己不潔淨直到晚上（利 15:16）。一位兵丁——儘管他在營中有持續的職責和本分要盡——不可因這些職責而看自己免於遵守這禮儀，反而要比平時受更多要求；他若在自己家中，只需洗身即可，但既然在軍中，他必須出到營外——作為一個關心保持營地潔淨、並以自己的不潔為恥的人——直到日落後才可回來（申 23:10-11）。藉著這種即使是不自願的污染也使人蒙受的麻煩和羞辱，他們被教導要對一切肉體的私慾保持極大的畏懼。軍人若能思想這一點就好了。
III\. 免受天然上的污染；主的營中不可有可厭之物（申 23:12-14）。說來奇怪，神的律法——或至少是摩西莊嚴的命令和指示——竟延伸到這類性質的事上；但其設計是要教導他們：1. 端莊和得體；天性本身就教導他們如此將自己與不知羞恥的畜類分別出來。2. 清潔——雖不是過分講究，卻是整潔——即使在他們的營中也是如此。污穢冒犯神所賜給我們的感官，損害健康，是對人類生活安適的損害，也是粗心怠惰性情的證據。3. 免受罪的污染之潔淨；若必須如此謹慎保持身體的清潔和美好，我們更當何等殷勤地保守心靈如此。4. 對神聖威嚴的敬畏。此處給出的理由是：因為耶和華你的神藉著他的約櫃——他同在的特殊記號——在你營中行走；為尊重那外在的記號，這外在的潔淨被要求——這（雖然當那理由終止時不當按字面堅持）教導我們因神的眼目——那常在我們身上的——而保守靈魂內在的潔淨。藉著這種對神在他們中間同在的尊重之表達，他們被教導既要以那同在的認知來堅固自己抵擋罪，又要以此鼓勵自己抵擋仇敵。5. 對彼此的顧念。一個人的污穢對許多人是有害的；因此這條關於清潔的律法教導我們不可作那正當地冒犯弟兄、使他們憂愁的事。這是一條禁止妨害他人的律法。
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)
繁體中文
逃亡者的保護；論取利的律法（主前1451年）
¹⁵ 若有奴僕逃脫了主人，逃到你那裏，你不可將他交付他的主人。
¹⁶ 他必在你那裏與你同住，在你各城中，他要選擇所喜悅的地方居住；你不可欺負他。
¹⁷ 以色列的女子中不可有妓女；以色列的男子中不可有孌童。
¹⁸ 妓女所得的錢，或孌童所得的價，你不可帶入耶和華你神的殿還願；因為這兩樣都是耶和華你神所憎惡的。
¹⁹ 你借給弟兄的，不可取利；借銀錢、借糧食、借任何可生利之物，都不可取利。
²⁰ 借給外邦人可以取利；只是借給你弟兄的，不可取利；這樣，耶和華你神必在你所去得為業的地上，和你手裏所辦的一切事上賜福與你。
²¹ 你向耶和華你的神許願，償還不可遲延；因為耶和華你的神必定向你追討；你不償還就有罪。
²² 你若不許願，倒無罪。
²³ 你嘴裏所出的，就是你當口中所許的願，要謹守遵行，正如你向耶和華你神所甘心所許的願。
²⁴ 你進了鄰舍的葡萄園，可以隨意吃飽了葡萄，只是不可裝在器皿中。
²⁵ 你進了鄰舍站著的禾稼，用手穗子，只是不可用鐮刀割取禾稼。
此處關於五件彼此毫無關聯的事頒布了命令：
I. 以色列地在此成了逃亡奴僕的避難所——那些被主人虐待和冤枉、從鄰國逃到這裏來避難的奴僕（De 23:15,16）。我們不能推想他們因此有義務款待一切從服役中逃走的無賴之徒；以色列不需要（如羅馬最初那樣）藉此來增添人口。但，第一，他們不可將那戰兢的奴僕交還給暴怒的主人，除非經審訊顯明奴僕虧負了主人而理當受罰。請注意，庇護和保護弱者——只要他們不是惡人——是一件光榮的事。神允許他的百姓為受壓迫的人主持公道。天使吩咐夏甲回到她主母那裏去，保羅也打發阿尼西母回到他主人腓利門那裏去，因為他們二人都沒有理由出走，返回也沒有任何危險。但此處所設想的奴僕是逃命的——他逃到以色列百姓那裏，因為他聽說（正如便哈達聽說以色列的王一樣，1Ki 20:31）他們是仁慈的百姓，為要逃避暴君的烈怒；在那種情況下將他交出來，就等於把羊羔扔進獅子口中。第二，若顯明這奴僕受了虐待，他們不僅要保護他，而且（假設他願意接受他們的信仰）要給他一切鼓勵，使他在他們中間定居。律法既顧及他不可在定居之處受欺負——讓他選擇所喜悅的地方居住，又顧及他不可由一個嚴苛的主人換成許多主人——你不可欺負他。這樣他很快就會感受到以色列地與別國之間的舒適差別，並會選擇它作為永遠的安息之所。請注意，當以善意對待歸正者和信服真道的人，使他們沒有重回舊路的試探。
II. 以色列地不可作為污穢之人的庇護所；不可有妓女，不可有孌童，在他們中間存活（De 23:17,18），妓女和嫖客都不可有。無論男女都不可設立污穢之所。此處，第一，暗示了一個好理由，說明為何不可容忍這樣的惡事在他們中間：他們是以色列人。這話似乎帶著強調。以色列的女兒作妓女，以色列的兒子作嫖客，就是辱沒他們的血統、所屬的百姓，以及所敬拜的神。任何人都如此行固然不好，但在以色列人——聖潔的國民——身上尤為惡劣（2Sa 13:12）。第二，對這惡事施加了公正的不悅記號：妓女所得的錢，就是她因賣淫所得的，和狗所得的價——就是孌童、拉皮條的或嫖客（我傾向如此理解，因為這等人被稱為狗，Re 22:15）——他因邪惡敗壞的行徑所得的錢，其中任何一部分都不可帶入耶和華的殿（正如外邦人將妓女所得的錢帶入他們的廟宇一樣）還願。這暗示，（1）神決不從如此邪惡之人接受任何供物；他們除了以邪惡所得之外，沒有甚麼可供獻的，因此他們的祭物不能不成為耶和華所憎惡的（Pr 15:8）。（2）他們不可妄想藉著許願還願、向耶和華獻祭，來換取繼續犯罪的許可，如同（看來）有些從事那行當的人當他們的供物被收下時所暗示的。Pr 7:14,15：*今日我已還了我所許的願，所以我出來迎接你。*不可以任何東西代替悔罪。（3）我們不能用我們的財物尊榮神，除非那是誠實和光榮得來的。我們不僅當考慮我們獻上甚麼，也當考慮我們如何得來的；神恨惡為燔祭而行的搶奪，也恨惡污穢。
III. 關於取利的事在此被定規（De 23:19,20）。（1）他們不可向以色列人取利放貸。他們的地業是直接從神那裏、在神之下得著和持守的，神既將他們與萬民分別出來，若他願意，本可以命定他們彼此之間凡物公用；但他沒有如此行，作為他們共同擁有他所賜美地的記號，他只吩咐他們在有需要時彼此無息借貸。這在他們中間對放貸人幾乎沒有甚麼損失，因為他們的地業分配如此均勻，產業如此固定，商業貿易如此之少，以至於他們幾乎從不需要借貸大宗款項，僅僅是當地的出產遭遇災害或類似情況時，為維持家庭生計所需的少量借貸；在那種情況下，為小事而堅持取利是非常殘忍的。在借方獲利或盼望獲利的地方，放貸人分享利潤是合理的；但對那為必需的糧食而借貸的人，必須施以憐憫，我們必須借貸，不指望償還——只要我們有能力如此行（Lu 6:35）。（2）他們可以向外人取利放貸，因為外人被推定是以貿易為生的，（正如我們所說）是靠周轉獲利的，因此從他所借的得著益處，他來到他們中間也是盼望如此。由此可見，取利本身並非壓迫；因為他們不可欺壓外人，卻可向他收取利息。
IV. 此處要求履行我們用以約束自己靈魂的願；這是自然律的一部分（De 23:21-23）。（1）此處讓我們自由決定是否許願：你若不許願（指某些特定的祭和供物，超過律法所要求的），倒無罪。神已表明他樂意悅納如此所許的甘心祭，即便是細麵也無妨（Le 2:4-7 等），這對有意願的人已是足夠的鼓勵。但為免得祭司——他們在這些願和自願獻的祭中所得的份最大——藉著向百姓施壓，要他們當作本分來許這樣的願，以至於超過他們的能力和意願，而從中漁利，此處明確告訴他們：若不許這樣的願，不算為罪——不像忽略神特別要求的祭那樣算為罪。因為（如帕特里克主教所貼切表達的）神要人對他的事奉是輕省的，一切供物都是甘心樂意的。（2）此處使我們在許了願之後有最高的義務去履行，並且要迅速履行："你償還不可遲延，免得若錯過第一個機會就耽延，熱心便消退，所許的願被遺忘，或有甚麼意外使你無力履行。你嘴裏所出的——作為莊嚴而慎重之願的——不可收回，你要謹守遵行，準時而完全地履行。"福音的法則比這更進一步。2Co 9:7：各人要隨本心所酌定的——即使沒有從口中說出來——*這樣給。*此處有一個好理由說明我們為何當還願：我們若不如此行，神必向我們追討——必定嚴厲地追究，不僅因為說謊，更因為想要戲弄那不能被戲弄的神。見 Ec 5:4。
V. 此處允許他們經過麥田或葡萄園時，可以隨手摘取並吃路旁的穀穗或葡萄，無論是出於需要還是喜悅，只是不可帶走（De 23:24,25）。因此門徒掐麥穗吃並未受責備（律法允許這事是眾所周知的），他們受責備是因為在安息日如此行——這是古人的遺傳所禁止的。如今，第一，這條律法向他們暗示，他們在迦南將有極豐富的穀物和酒，以至於他們出產中的一點點不會被注意到：他們必有足夠的給自己和一切朋友。第二，這為供給貧苦旅客的需要作了安排，以減輕他們旅途的疲乏，並教導我們善待這樣的人。猶太人說："這條律法主要是為雇工而設的，他們受雇於收割莊稼和葡萄；他們的口不可被籠住，正如踹穀之牛的口不可籠住一樣。"第三，這教導我們不可在小事上斤斤計較產權——那些很容易說"這與你我何干？"的事。不錯，過路人所吃的葡萄不是他自己的，主人也沒有給他；但這事價值如此微小，他有理由認為主人若在場，也不會拒絕他——正如他自己也不會吝惜同樣的善意——因此拿取並不是偷竊。第四，這使他們習於好客，並教導我們樂意施捨、甘心分享，不以所給出去的為損失。然而，第五，這也禁止我們濫用朋友的善意，不可利用合理的讓步來作無理的侵佔：我們不可因別人讓一寸就取一尺。他們可以吃鄰舍的葡萄；但這並不表示他們可以裝走。
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.
本章的律例安排如下：一、為保守以色列家族的純潔與尊榮，把會成為家族羞辱的人排除在外（申二十三1–8）。二、為保守以色列出營在外時營中的純潔與尊榮（申二十三9–14）。三、關於收留逃來投奔的奴僕（申二十三15）。四、禁止淫亂（申二十三17–18）。五、禁止取利（申二十三19–20）。六、禁止背誓（申二十三21–23）。七、人在鄰舍的田間和葡萄園裏可以取用甚麼、不可取用甚麼（申二十三24–25）。