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英文原文
Moses in this chapter teaches them, I. To distinguish themselves from their neighbours by a singularity, 1. In their mourning, De 14:1,2. 2. In their meat, De 14:3-21. II. To devote themselves unto God, and, in token of that, to give him his dues out of their estates, the yearly tithe, and that every third year, for the maintenance of their religious feasts, the Levites, and the poor, De 14:22-29, etc.
1-21
What Might Be Eaten, and What Not (1451 BC)
何物可食，何物不可（主前1451年）
¹ 你们是耶和华你们神的儿女；不可为死人用刀划身，也不可将额上剃光。 ² 因为你归耶和华你神为圣洁的民，耶和华从地上的万民中，拣选你特作自己的子民。 ³ 凡可憎的物都不可吃。 ⁴ 可吃的牲畜就是牛、绵羊、山羊， ⁵ 鹿、羚羊、麃子、野山羊、麋鹿、黄羊、青羊。 ⁶ 凡分蹄成为两瓣、又倒嚼的走兽，你们都可以吃。 ⁷ 但那些倒嚼或是分蹄之中不可吃的，乃是骆驼、兔子、沙番——因为它们倒嚼却不分蹄，就与你们不洁净； ⁸ 猪因为是分蹄却不倒嚼，就与你们不洁净。这些兽的肉你们不可吃，死的也不可摸。 ⁹ 水中可吃的乃是这些：凡有翅有鳞的都可以吃； ¹⁰ 凡无翅无鳞的都不可吃，是与你们不洁净。 ¹¹ 凡洁净的鸟，你们都可以吃。 ¹² 不可吃的乃是雕、鹗、秃雕， ¹³ 鹯、小鹰、鹞鹰与其类的， ¹⁴ 乌鸦与其类的， ¹⁵ 鸵鸟、夜鹰、鱼鹰、鹰与其类的， ¹⁶ 鸱鸮、猫头鹰、叫鸮， ¹⁷ 鹈鹕、雕鸮、鸬鹚， ¹⁸ 鹳、鹭鸶与其类的、戴鵀与蝙蝠。 ¹⁹ 凡有翅膀爬行的物，是与你们不洁净，都不可吃。 ²⁰ 凡洁净的鸟，你们都可以吃。 ²¹ 凡自死的，你们都不可吃，可以给你城里寄居的吃，或卖与外人；因为你归耶和华你的神为圣洁的民。不可用山羊羔母的奶煮山羊羔。
摩西在此告诉以色列民，
I\. 神怎样以他们为特有的子民而赐尊荣——赐给他们三项特出的特权，作为他们的荣耀，也是属天之事中属灵福气的预表，就是神在基督里所赐给我们的。1. 此处有拣选：『耶和华拣选了你』，申14:2。并非因他们自己的功劳，也非因预先看见的善行，而是因为祂要在他们中间彰显祂权能与恩典的丰盛。祂拣选他们，并不是因为他们因自己的奉献与顺服而在万国之上作祂特有的子民，而是祂拣选他们，使他们可以因祂的恩典如此成为；信徒之蒙拣选也是如此，弗1:4。2. 此处有儿子名分（申14:1）：『你们是耶和华你们神的儿女』，由祂塑造为一民，被祂承认为祂的子民，更是祂的家——『亲近祂的一民』，比任何别的民都更亲近。『以色列是我的儿子，我的长子』；并非因为祂需要儿女，而是因为他们是孤儿，需要一位父亲。每一个以色列人实在是神的儿女，有分于祂的性情与恩惠，祂的爱与祝福——『你看父赐给我们是何等的慈爱！』3. 此处有成圣（申14:2）：『你是圣洁的民』，为神分别出来，献身事奉祂，专为赞美祂而设，受治于圣洁的律法，得蒙圣洁会幕及与之相关的圣洁典章所施恩。神的子民最有义务要圣洁；他们若圣洁，便当归功于那使他们成圣的神的恩典。主将他们分别出来归自己，又赐他们资格事奉祂并享受祂，如此便使他们成为归祂为圣。
II\. 他们当怎样以节制的不与众同，将自己与四围的列国分别出来。神既如此抬举他们，他们就不可因采纳拜偶像者的迷信风俗而自贬身价，更不可因效法他们而与他们同等。七十士译本将『你们是耶和华你们神的儿女』读作命令式，意即：『你们当作为神的儿女行事为人，不可行任何有辱这关系之尊荣、丧失这关系之特权的事。』在两件事上他们特别当与众不同：——
1\. 在哀哭的事上：『不可用刀划身』，申14:1。有人以为这条禁令不仅禁止他们在丧礼中割身——无论是为表达悲伤，还是用自己的血来安抚阴间的神祇——也禁止他们在敬拜他们的神时伤害残害自己，如巴力的先知所行（王上18:28），或借割伤肉体为这个或那个神明留下记号；在他们身上，这尤其是无可推诿的罪，因为他们凭着割礼的记号，身上带着主耶和华的记号。所以，（1）他们被禁止在任何事上损伤或伤害自己的身体。这在我看来如同父母对幼小孩童的吩咐——他们愚昧、疏忽、任性，喜欢玩刀：『孩子们，不可用刀划身。』那些吩咐我们舍己的命令，用意正是如此；其真意我们若真明白，就必看出是：『不可伤害自己。』那些最与我们为难的神的安排，其用意也是如此——为要除去那些我们可能因此伤害自己的东西。刀被拿去，免得我们划伤自己。凡献给神为圣洁之民的人，不可行任何损害自己形体的事；身体是为主的，当照此使用。（2）他们被禁止因失去至亲而以无节制的悲伤扰乱折磨自己的心：『不可在最悲痛的场合，以割身、剃额来表达或激化你的忧伤，像那些发狂的人，或坚决沉溺于为死者悲伤、如同没有指望的人那样』，帖前4:13。安斯沃斯先生在此引用了一位犹太作者的一段精彩的话，这位作者将这条律法理解为禁止我们因亲属之死而过度悲伤。『若你的父亲（譬如）死了，你不可划身』，意即『你不可悲伤过度，因为你不是无父的，你有一位父——伟大、永活、长存的，就是那至圣可称颂的神，你们是祂的儿女』，申14:1。『但不信的人』（他说），『他父亲死了，并没有父能在急难时帮助他；因他曾对木桩说：你是我的父；对石头说：你是生我的』（耶2:27）；『所以他哭泣、划身、剃光头发。』我们既有可信靠的神，又有可盼望的天，就当在一切这类的重担之下，以那盼望自勉。
2\. 在食物上他们也当与众不同。请注意，
（1）许多本来有益健康、别的民常吃的肉，他们却当虔诚地禁戒，视之为不洁。这条律法我们先前利11:2 已有记载，并已详尽阐释。从此处的上下文看来，这显然是作为特有子民的记号；因为他们若遵守此例，必在一切杂处的场合被人注意，被看作分别的子民，也就保守他们不与拜偶像的邻舍掺杂同化。[1] 论到走兽，此处比利未记更详尽地列举了他们可吃的种类，为要表明他们既蒙允许享用如此繁多的种类——不仅是我们所谓的屠户之肉（申14:4）——就是惟独可献为祭的，也有迦南盛产的野味，『鹿、羚羊、麃子』（申14:5），这些虽从未带到神的祭坛前，却允许他们在自己的席上享用。见申12:22。当他们可以像亚当『园中各样树上的果子』一样自由享用这一切时，那些为满足乖戾的食欲，或（似乎）为尊荣他们的偶像、并有分于他们的偶像祭物而『吃猪肉，器皿中有可憎之物做的汤』（因这律法而成为可憎）的人，就无可推诿了，赛65:4。[2] 论到鱼类，只给了一条通则：凡无翅无鳞的（如贝壳类与鳗鱼，以及水中的水蛭和其他不宜作食物的动物）都是『不洁而不可吃』，申14:9,10。[3] 论到飞鸟，并未给通则，只是特别列举了他们当视为不洁的种类；此处所禁的，几乎没有一种是现今常吃的；凡未明明禁止的，都算为许可，申14:11-20。『凡洁净的鸟，你们都可以吃。』[4] 此外他们又被禁止：第一，吃任何自死之物的肉，因为血未与肉分离，而且除了利11:39 所说的礼仪上的不洁之外，这也不是有益健康的食物，除非穷苦之人，我们中间通常也不食用。第二，『用山羊羔母的奶煮山羊羔』——或是为满足自己的奢侈，以为这是美味；或是效法外邦某种迷信的风俗。迦勒底意译本读作：『不可同吃肉食与奶食』；如此便禁止以奶油作为任何肉的调料。
（2）至于这一切关于食物的诫命，[1] 律法本身明明显示这些只属于犹太人，并非道德律，也非永久有效，因为并非普世性的义务；因为他们自己不可吃的，可以给城里寄居的外人——就是那些已弃绝偶像崇拜、因而获准在他们中间居住（虽未受割礼）的归化入教者；可卖给外邦人——就是来他们国中经商却不可定居的纯外邦人，申14:21。这些人可以吃以色列人不可摸的物，这明明显示以色列人的特异，以及他们是圣洁的民。[2] 福音明明显示这些如今已被废止废除。因为『凡神所造的物都是好的，今无一物当被拒绝』，或『被当作俗而不洁的』，提前4:4。
英文原文
What Might Be Eaten, and What Not (1451 BC)
¹ Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.
² For thou art a holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.
³ Thou shalt not eat any abominable thing.
⁴ These are the beasts which ye shall eat: the ox, the sheep, and the goat,
⁵ The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.
⁶ And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat.
⁷ Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you.
⁸ And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase.
⁹ These ye shall eat of all that are in the waters: all that have fins and scales shall ye eat:
¹⁰ And whatsoever hath not fins and scales ye may not eat; it is unclean unto you.
¹¹ Of all clean birds ye shall eat.
¹² But these are they of which ye shall not eat: the eagle, and the ossifrage, and the ospray,
¹³ And the glede, and the kite, and the vulture after his kind,
¹⁴ And every raven after his kind,
¹⁵ And the owl, and the night hawk, and the cuckow, and the hawk after his kind,
¹⁶ The little owl, and the great owl, and the swan,
¹⁷ And the pelican, and the gier eagle, and the cormorant,
¹⁸ And the stork, and the heron after her kind, and the lapwing, and the bat.
¹⁹ And every creeping thing that flieth is unclean unto you: they shall not be eaten.
²⁰ But of all clean fowls ye may eat.
²¹ Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art a holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother's milk.
Moses here tells the people of Israel,
I. How God had dignified them, as a peculiar people, with three distinguishing privileges, which were their honour, and figures of those spiritual blessings in heavenly things with which God has in Christ blessed us. 1. Here is election: The Lord hath chosen thee, De 14:2. Not for their own merit, nor for any good works foreseen, but because he would magnify the riches of his power and grace among them. He did not choose them because they were by their own dedication and subjection a peculiar people to him above other nations, but he chose them that they might be so by his grace; and thus were believers chosen, Eph 1:4. 2. Here is adoption (De 14:1): "You are the children of the Lord your God, formed by him into a people, owned by him as his people, nay, his family, a people near unto him, nearer than any other." Israel is my son, my first-born; not because he needed children, but because they were orphans, and needed a father. Every Israelite is indeed a child of God, a partaker of his nature and favour, his love and blessing Behold what manner of love the Father has bestowed upon us! 3. Here is sanctification (De 14:2): "Thou art a holy people, separated and set apart for God, devoted to his service, designed for his praise, governed by a holy law, graced by a holy tabernacle, and the holy ordinances relating to it." God's people are under the strongest obligations to be holy, and, if they are holy, are indebted to the grace of God that makes them so. The Lord has set them apart for himself, and qualified them for his service and the enjoyment of him, and so has made them holy to himself.
II. How they ought to distinguish themselves by a sober singularity from all the nations that were about them. And, God having thus advanced them, let not them debase themselves by admitting the superstitious customs of idolaters, and, by making themselves like them, put themselves upon the level with them. Be you the children of the Lord your God; so the Seventy read it, as a command, that is, "Carry yourselves as becomes the children of God, and do nothing to disgrace the honour and forfeit the privileges of the relation." In two things particularly they must distinguish themselves:—
1. In their mourning: You shall not cut yourselves, De 14:1. This forbids (as some think), not only their cutting themselves at their funerals, either to express their grief or with their own blood to appease the infernal deities, but their wounding and mangling themselves in the worship of their gods, as Baal's prophets did (1Ki 18:28), or their marking themselves by incisions in their flesh for such and such deities, which in them, above any, would be an inexcusable crime, who in the sign of circumcision bore about with them in their bodies the marks of the Lord Jehovah. So that, (1.) They are forbidden to deform or hurt their own bodies upon any account. Methinks this is like a parent's change to his little children, that are foolish, careless, and wilful, and are apt to play with knives: Children, you shall not cut yourselves. This is the intention of those commands which oblige us to deny ourselves; the true meaning of them, if we understood them aright, would appear to be, Do yourselves no harm. And this also is the design of those providences which most cross us, to remove from us those things by which we are in danger of doing ourselves harm. Knives are taken from us, lest we should cut ourselves. Those that are dedicated to God as a holy people must do nothing to disfigure themselves; the body is for the Lord, and is to be used accordingly. (2.) They are forbidden to disturb and afflict their own minds with inordinate grief for the loss of near and dear relations: "You shall not express or exasperate your sorrow, even upon the most mournful occasions, by cutting yourselves, and making baldness between your eyes, like men enraged, or resolvedly hardened in sorrow for the dead, as those that have no hope," 1Th 4:13. It is an excellent passage which Mr. Ainsworth here quotes from one of the Jewish writers, who understands this as a law against immoderate grief for the death of our relations. If your father (for instance) die, you shall not cut yourselves, that is, you shall not sorrow more than is meet, for you are not fatherless, you have a Father, who is great, living, and permanent, even the holy blessed God, whose children you are, De 14:1. But an infidel (says he), when his father dies, hath no father that can help him in time of need; for he hath said to a stock, Thou art my father, and to a stone, Thou hast brought me forth (Jer 2:27); therefore he weeps, cuts himself, and makes himself bald. We that have a God to hope in, and a heaven to hope for, must bear up ourselves with that hope under every burden of this kind.
2. They must be singular in their meat. Observe,
(1.) Many sorts of flesh which were wholesome enough, and which other people did commonly eat, they must religiously abstain from as unclean. This law we had before Le 11:2, where it was largely opened. It seems plainly, by the connection here, to be intended as a mark of peculiarity; for their observance of it would cause them to be taken notice of in all mixed companies as a separate people, and would preserve them from mingling themselves with, and conforming themselves to, their idolatrous neighbours. [1.] Concerning beasts, here is a more particular enumeration of those which they were allowed to eat then was in Leviticus, to show that they had no reason to complain of their being restrained from eating swines' flesh, and hares, and rabbits (which were all that were then forbidden, but are now commonly used), when they were allowed so great a variety, not only of that which we call butcher's meat (De 14:4), which alone was offered in sacrifice, but of venison, which they had great plenty of in Canaan, the hart, and the roe-buck, and the fallow deer (De 14:5), which, though never brought to God's altar, was allowed them at their own table. See De 12:22. When of all these (as Adam of every tree of the garden) they might freely eat, those were inexcusable who, to gratify a perverse appetite, or (as should seem) in honour of their idols, and in participation of their idolatrous sacrifices, ate swines' flesh, and had broth of abominable things (made so by this law) in their vessels, Isa 65:4. [2.] Concerning fish there is only one general rule given, that whatsoever had not fins and scales (as shell-fish and eels, besides leeches and other animals in the water that are not proper food) was unclean and forbidden, De 14:9,10. [3.] No general rule is given concerning fowl, but those are particularly mentioned that were to be unclean to them, and there are few or none of them which are here forbidden that are now commonly eaten; and whatsoever is not expressly forbidden is allowed, De 14:11-20. Of all clean fowls you may eat. [4.] They are further forbidden, First, To eat the flesh of any creature that died of itself, because the blood was not separated from it, and, besides the ceremonial uncleanness which it lay under (from Le 11:39), it is not wholesome food, nor ordinarily used among us, except by the poor. Secondly, To seethe a kid in its mother's milk, either to gratify their own luxury, supposing it a dainty bit, or in conformity to some superstitious custom of the heathen. The Chaldee paraphrasts read it, Thou shalt not eat flesh—meats and milk—meats together; and so it would forbid the use of butter as sauce to any flesh.
(2.) Now as to all these precepts concerning their food, [1.] It is plain in the law itself that they belonged only to the Jews, and were not moral, nor of perpetual use, because not of universal obligation; for what they might not eat themselves they might give to a stranger, a proselyte of the gate, that had renounced idolatry, and therefore was permitted to live among them, though not circumcised; or they might sell it to an alien, a mere Gentile, that came into their country for trade, but might not settle it, De 14:21. They might feed upon that which an Israelite might not touch, which is a plain instance of their peculiarity, and their being a holy people. [2.] It is plain in the gospel that they are now antiquated and repealed. For every creature of God is good, and nothing now to be refused, or called common and unclean, 1Ti 4:4.
22-29
Tithes for Feasting and Charity (1451 BC)
用作筵席与施舍的十分取一之物（公元前1451年）
²² 你要把你撒种所产的，就是田地每年所出的，十分取一分。 ²³ 又要在耶和华你的神面前，就是在祂所选择立祂名为居所的地方，吃你五谷、新酒、和油的十分之一，以及牛群羊群中头生的；好使你一生一世学习敬畏耶和华你的神。 ²⁴ 耶和华你的神赐福与你的时候，耶和华你的神所选择立祂名为居所的地方若离你太远，那路若太长，使你不能把这一切运到那里， ²⁵ 你就可以换成银子，将银子包起来拿在手中，往耶和华你的神所要选择的地方去。 ²⁶ 你用这银子，随心所欲，或买牛羊，或买清酒浓酒，或买凡你心所想的；你和你的家属，都可在耶和华你的神面前欢乐。 ²⁷ 你城里的利未人，你不可撇弃他，因为他在你们中间无分无业。 ²⁸ 每逢三年的末一年，你要将本年的十分取一之物都取出来，积存在你的城中。 ²⁹ 在你城里无分无业的利未人、和你城里寄居的、并孤儿寡妇，都可以来，吃得饱足；这样，耶和华你的神必在你手里所办的一切事上赐福与你。
此处是关于十分取一之物的律例的一部分。地的出产两次纳十分之一，所以合起来，他们出产的五分之一归于神，只有五分之四归己用；他们不能不承认所付的租是轻省的，尤其因归于神的份额，至终还是用在他们自己的益处上。第一个十分之一是为供养利未人——利未人教训他们认识神的善道，并在圣事上事奉他们；这是远古当纳之物，按着民18:24等的律法，作为产业归于利未人。但此处所论的是第二个十分之一，是从利未人取了他们那一份之后，从所余中取出的。
I. 此处命他们将其分别出来归给神：你要把你撒种所产的……十分取一分（申14:22）。利未人照顾自己的那一份，而这分别出来的事则留给物主自己——律法信任他们而激励他们诚实，藉此试验他们对神的敬畏。命令他们要诚实地取十分之一，即务必去行，且要忠诚仔细地行，使神的份不至因故意或疏忽而减少。注意：我们必须确保从我们的财物中将神所当得的足数归给祂；因为我们不过是管家，所求于管家的，是要他忠心，像将来必要交账的人那样。
II. 此处指示他们分别出来之后当如何处理。各人当按神所赐兴旺、所给通达而积蓄，然后按神所赐机会而用于敬虔之事；先积蓄，然后使用就容易，比例也更令人满意。这第二个十分之一可用以：
1. 用于敬虔之工——在豁免年后的前两年如此行。他们当将它或以实物或以全价带到圣所之所在，在那里在耶和华面前用于圣洁的筵席。若方便，当以实物带去（申14:23）；若不便，可换成银子（申14:24-25），用那银子买在耶和华面前可设筵席之物。以节制清醒而舒适愉快地享用神所赐的，实在是用之以荣耀神。知足、圣洁的喜乐和感恩，使每一顿饭都成为宗教的筵席。这律例的目的记在申14:23：好使你一生一世学习敬畏耶和华你的神； 即为保守他们在信仰上正直坚定： (1.) 藉着使他们熟悉圣所、圣事和那里所行的严肃事奉。他们在圣经上读到所定的，就当在会幕中看见其实行，这对他们有益；这必给他们更深的印象，使他们不陷入偶像风俗的网罗。注意：不可停止聚会（来10:25），对我们的信仰坚定有良好的影响。藉着圣徒相交的安慰，我们可以保持与神的相交。 (2.) 藉着使他们习惯于宗教中最愉快、最甘甜的事奉。让他们在耶和华面前欢乐， 好使他们一生一世学习敬畏祂。 我们在信仰的路上越觉甘甜，就越可能恒心走在其中。他们在敬虔的款待上当记念一件事——当欢迎利未人同席。你不可撇弃利未人（申14:27）："他决不可在你的席上作生人，尤其当你在耶和华面前吃的时候。"
2. 每第三年，这十分之一当在家用于施舍之工（申14:28-29）：积存在你城中， 当分给穷人——穷人知道这律例为他们所作的供备，无疑必来寻求；为使他们对穷人习以为常、不以与之为伍为耻，此处指示他们当欢迎穷人到自己家中。让他们来，吃得饱足。 在第二个十分之一的施舍分配上，他们当顾念贫穷的传道人，藉着款待加添他们的鼓励；又当顾念贫穷的寄居者（不仅供应其所需，更是尊重他们，从而吸引他们归化作归信者）；又当顾念孤儿寡妇——她们虽有相当养生之资，却不能像从前那样生活丰盛安逸，所以当眷顾她们，请她们来赴席以帮助她们过得安舒。神特别看顾寡妇和孤儿，也要求我们如此行。扶助无力之人是祂的尊荣，也是我们的尊荣。我们若如此事奉神，用我们所有的行善，此处应许说，耶和华我们的神必在我们手里所办的一切事上赐福与我们。
注意： (1.) 神的赐福是我们外在兴旺的一切；没有这赐福，我们手中的工作不能成就什么。 (2.) 得这赐福的方法，就是殷勤和施舍。赐福降在作工的手上："不要指望神在你怠惰和贪图安逸中赐福你，乃要在你手中所办的一切事上。"殷勤人的手加上神的赐福，必然富足（箴10:4、22）。赐福也降在施舍的手上；如此播散的，必然加增；乐善好施的灵魂，必得丰足。施舍穷人、在支持信仰和各样善工上慷慨大方，乃是最稳妥兴旺之道，这是无可置疑的真理，虽然少有人相信。借给耶和华的，必得丰厚的利息偿还（参结44:30）。
英文原文
Tithes for Feasting and Charity (1451 BC)
²² Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.
²³ And thou shalt eat before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always.
²⁴ And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee:
²⁵ Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose:
²⁶ And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household,
²⁷ And the Levite that is within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee.
²⁸ At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates:
²⁹ And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest.
We have here a part of the statute concerning tithes. The productions of the ground were twice tithed, so that, putting both together, a fifth part was devoted to God out of their increase, and only four parts of five were for their own common use; and they could not but own they paid an easy rent, especially since God's part was disposed of to their own benefit and advantage. The first tithe was for the maintenance of their Levites, who taught them the good knowledge of God, and ministered to them in holy things; this is supposed as anciently due, and is entailed upon the Levites as an inheritance, by that law, Nu 18:24, etc. But it is the second tithe that is here spoken of, which was to be taken out of the remainder when the Levites had had theirs.
I. They are here charged to separate it, and set it apart for God: Thou shalt truly tithe all the increase of they seed, De 14:22. The Levites took care of their own, but the separating of this was left to the owners themselves, the law encouraging them to be honest by reposing a confidence in them, and so trying their fear of God. They are commanded to tithe truly, that is, to be sure to do it, and to do it faithfully and carefully, that God's part might not be diminished either with design or by oversight. Note, We must be sure to give God his full dues out of our estates; for, being but stewards of them, it is required that we be faithful, as those that must give account.
II. They are here directed how to dispose of it when they had separated it. Let every man lay by as God prospers him and gives him success, and then let him lay out in pious uses as God gives him opportunity; and it will be the easier to lay out, and the proportion will be more satisfying, when first we have laid by. This second tithe may be disposed of,
1. In works of piety, for the first two years after the year of release. They must bring it up, either in kind or in the full value of it, to the place of the sanctuary, and there must spend it in holy feasting before the Lord. If they could do it with any convenience, they must bring it in kind (De 14:23); but, if not, they might turn it into money (De 14:24,25), and that money must be laid out in something to feast upon before the Lord. The comfortable cheerful using of what God has given us, with temperance and sobriety, is really the honouring of God with it. Contentment, holy joy, and thankfulness, make every meal a religious feast. The end of this law we have (De 14:23): That thou mayest learn to fear the Lord thy God always; it was to keep them right and firm to their religion, (1.) By acquainting them with the sanctuary, the holy things, and the solemn services that were there performed. What they read the appointment of their Bibles, it would do them good to see the observance of in the tabernacle; it would make a deeper impression upon them, which would keep them out of the snares of the idolatrous customs. Note, It will have a good influence upon our constancy in religion never to forsake the assembling of ourselves together, Heb 10:25. By the comfort of the communion of saints, we may be kept to our communion with God. (2.) By using them to the most pleasant and delightful services of religion. Let them rejoice before the Lord, that they may learn to fear him always. The more pleasure we find in the ways of religion the more likely we shall be to persevere in those ways. One thing they must remember in their pious entertainments—to bid their Levites welcome to them. Thou shalt not forsake the Levites (De 14:27): "Let him never be a stranger to thy table, especially when thou eatest before the Lord."
2. Every third year this tithe must be disposed of at home in works of charity (De 14:28,29): Lay it up within they own gates, and let it be given to the poor, who, knowing the provision this law had made for them, no doubt would come to seek it; and, that they might make the poor familiar to them and not disdain their company, they are here directed to welcome them to their houses. "Thither let them come, and eat and be satisfied." In this charitable distribution of the second tithe they must have an eye to the poor ministers and add to their encouragement by entertaining them, then to poor strangers (not only for the supply of their necessities, but to put a respect upon them, and so to invite them to turn proselytes), and then to the fatherless and widow, who, though perhaps they might have a competent maintenance left them, yet could not be supposed to live so plentifully and comfortably as they had done in months past, and therefore they were to countenance them, and help to make them easy by inviting them to this entertainment. God has a particular care for widows and fatherless, and he requires that we should have the same. It is his honour, and will be ours, to help the helpless. And if we thus serve God, and do good with what we have, it is promised here that the Lord our God will bless us in all the work of our hand. Note, (1.) The blessing of God is all in all to our outward prosperity, and, without that blessing, the work of our hands which we do will bring nothing to pass. (2.) The way to obtain that blessing is to be diligent and charitable. The blessing descends upon the working hand: "Except not that God should bless thee in thy idleness and love of ease, but in all the work of thy hand." It is the hand of the diligent, with the blessing of God upon it, that makes rich, Pr 10:4,22. And it descends upon the giving hand; he that thus scatters certainly increases, and the liberal soul will be made fat. It is an undoubted truth, though little believed, that to be charitable to the poor, and to be free and generous in the support of religion and any good work, is the surest and safest way of thriving. What is lent to the Lord will be repaid with abundant interest. See Eze 44:30.
摩西在本章教训他们：I. 当以独特之处与邻舍分别出来，1. 在居丧之事上，申14:1,2。2. 在食物之事上，申14:3-21。II. 当将自己献归于神，并以此为记，从自己的产业中献上当纳之分——每年的十分之一，以及每第三年的十分之一，用以维持他们的宗教节期、利未人和穷人，申14:22-29等。