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英文原文
In this chapter, I. The rights and revenues of the church are settled, and rules given concerning the Levites' ministration and maintenance, De 18:1-8. II. The caution against the idolatrous abominable customs of the heathen is repeated, De 18:9-14. III. A promise is given them of the spirit of prophecy to continue among them, and to centre at last in Christ the great prophet, De 18:15-18. IV. Wrath threatened against those that despise prophecy (De 18:19) or counterfeit it (De 18:20), and a rule given for the trial of it, De 18:21,22.
1-8
Maintenance of the Levites (1451 BC)
利未人的供养（主前1451年）
¹ 祭司利未人和利未全支派，在以色列中无分无业；他们所吃用的，就是献给耶和华的火祭和一切所献的。 ² 他们在弟兄中必没有产业；耶和华是他们的产业，正如耶和华所应许他们的。 ³ 祭司从百姓所当得的分乃是这样：凡献牛或羊为祭的，要把前腿和两腮并脾胃给祭司。 ⁴ 初熟的五谷、新酒和油，并初剪的羊毛，也要给他。 ⁵ 因为耶和华你的神从你的众支派中拣选了他，使他和他子孙永远奉耶和华的名侍立事奉。 ⁶ 利未人无论寄居在以色列中的哪一座城，若从那里出来，一心愿意到耶和华所选择的地方， ⁷ 就要奉耶和华他神的名事奉，像他一切弟兄——就是那些侍立在耶和华面前的利未人——一样。 ⁸ 除了他因卖祖产所得的以外，他们要吃同等分量的祭肉。
行政长官与圣职人员，是神所设立的两个大有功用的制度，为要维持并推广『神在人中间的国度』。前一类制度的相关律法，我们已在前章末尾读到；此处则对后一类给予指示。在此划定了祭司的产业与百姓的产业之间的界限。
I. 关切祭司不可缠累于今世的事务，也不可用这世界的财富自肥——他们有更重要的事当念。他们在以色列中『无分无业』，就是无论在战争中所获的掠物中，还是在所要拈阄分取的地业中，都不可有份，申18:1。他们的争战和农作都是属灵的，足以使他们双手充满工作与利益，也叫他们知足。『耶和华是他们的产业』，申18:2。注意：那些照着新约以神为产业的人，不当贪图世上伟大的事物，既不可紧握手中所有的，也不可伸手攫取更多的，而当以信神是全足的这种态度，淡然看待今世一切的事物。
II. 同样关切他们不至于缺乏今生的安慰和方便。神虽是灵，是他们的产业，却并非因此他们就要以空气为生；不，
1\. 百姓必须供养他们。他们当有『从百姓当得的分』，申18:3。他们的供养不可依赖百姓的慷慨，而当依法享有权利。在道理上受教的，当照理与施教者分享；得着严肃宗教聚会之益处的，当为在这些聚会中主持之人的舒适供养有所贡献。（1）按班次在坛前事奉的祭司，在他们值班期间有分于所献的祭物——即平安祭：除了先前所指定的胸和前腿（利7:32-34）之外，此处又命定要将两腮和脾胃也给他们；律法非但没有减少所已经赐予的，反而有所加增。（2）在某一辖区内所出的初熟之物，似乎是送到住在他们中间的祭司那里，为他们在乡间的供养；他们五谷和酒的初熟之物为食物，羊毛的初剪为衣裳（申18:4）；因为受托教导别人的祭司，自己当先学习：只要有衣食，就当知足。初熟之物是献给神的，而神立祭司为祂的收受者；若神把一般施与穷人的算为借给祂、且要加利偿还，那么特别施与穷苦传道人的，就更加如此了。对于他们产业上这一常存的负担，此处提出了一个好理由（申18:5）：利未人是『蒙神拣选』的，祂的拣选必须被承认并尊重，祂所尊荣的也当被我们尊荣；又因为他们『侍立事奉』，他们的当值与劳苦当得报偿——尤其因为这乃是『奉耶和华的名』，凭祂的授权，在祂的事奉中，并为祂的赞美；并且这责任又传给他们的子孙，直到永远；如此从事、如此供职的人，理当得着一切当得的鼓励，因为他们是这共和国中最不可或缺、最有用的成员。
2\. 祭司自己不可彼此挡路。按律法，一个祭司只需按班次在坛前事奉并由此得酬；但他若出于对圣所极大的热爱，献身于常常在坛前当值，并舍弃他所分得之城中的安逸快乐，以事奉坛为满足，那么当班的祭司就必须接纳他——既一同参与事奉，也一同分享酬报，不可因这看似乎侵占了他们而有所吝惜——无论是事奉的尊荣，还是其中的利益，申18:6-8。注意：为事奉神和祂的教会而发出的热诚虔诚的火热，即使可能略微侵及既定的秩序，且其中或有看似不合常规之处，仍当予以满足，不当加以拦阻。凡是显出对圣所真切的热爱、又乐于在其中事奉的人，『奉神的名让他事奉吧』；他之蒙神悦纳，必如那些当班的利未人一样，在他们眼中也当如此。班次的设立，原是为要保证那些不愿多作的人也参与工作，而不是为要排除那些愿意多作的人。如此甘心乐意事奉的人，所得的报酬当与征召的人一样——『除了他因卖祖产所得的以外』。罗马教会强逼那些撇下产业进入修道院的人，把产业的收益一并带进修道院的公库中，因为他们的敬虔即为谋利；然而此处吩咐，那虔诚奉献的人当保留自己祖产的收益，因为宗教与圣职——虽被人滥用——却从未被神设立为要事奉属世的利益。
英文原文
Maintenance of the Levites (1451 BC)
¹ The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance.
² Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them.
³ And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw.
⁴ The firstfruits also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.
⁵ For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever.
⁶ And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose;
⁷ Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD.
⁸ They shall have like portions to eat, beside that which cometh of the sale of his patrimony.
Magistracy and ministry are two divine institutions of admirable use for the support and advancement of the kingdom of God among men. Laws concerning the former we had in the close of the foregoing chapter, directions are in this given concerning the latter. Land-marks are here set between the estates of the priests and those of the people.
I. Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. They shall have no part nor inheritance with Israel, that is, no share either in the spoils taken in war or in the land that was to be divided by lot, De 18:1. Their warfare and husbandry are both spiritual, and enough to fill their hands both with work and profit and to content them. The Lord is their inheritance, De 18:2. Note, Those that have God for their inheritance, according to the new covenant, should not be greedy of great things in the world, neither gripe what they have nor grasp at more, but look upon all present things with the indifference which becomes those that believe God to be all-sufficient.
II. Care is likewise taken that they want not any of the comforts and conveniences of this life. Though God, who is a Spirit, is their inheritance, it does not therefore follow that they must live upon the air; no,
1. The people must provide for them. They must have their due from the people, De 18:3. Their maintenance must not depend upon the generosity of the people, but they must be by law entitled to it. He that is taught in the word ought in justice to communicate to him that teaches him; and he that has the benefit of solemn religious assemblies ought to contribute to the comfortable support of those that preside in such assemblies. (1.) The priests who in their courses served at the altar had their share of the sacrifices, namely, the peace-offerings, that were brought while they were in waiting: besides the breast and shoulder, which were appointed them before (Le 7:32-34), the cheeks and maw are here ordered to be given them; so far was the law from diminishing what was already granted that it gave them an augmentation (2.) The first-fruits which arose within such a precinct were brought in, as it should seem, to the priests that resided among them, for their maintenance in the country; the first of their corn and wine for food, and the first of their fleece for clothing (De 18:4); for the priests who were employed to teach others ought themselves to learn, having food and raiment, to be therewith content. The first-fruits were devoted to God, and he constituted the priests his receivers; and if God reckons what is, in general, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to poor ministers. There is a good reason given for this constant charge upon their estates (De 18:5), because the Levites were chosen of God, and his choice must be owned and countenanced, and those honoured by us whom he honours; and because they stood to minister, and ought to be recompensed for their attendance and labour, especially since it was in the name of the Lord, by his warrant, in his service, and for his praise, and this charge entailed upon their seed for ever; those who were thus engaged and thus employed ought to have all due encouragement given them, as some of the most needful useful members of their commonwealth.
2. The priests must not themselves stand in one another's light. If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, De 18:6-8. Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. He that appears to have a hearty affection to the sanctuary, and loves dearly to be employed in the service of it, in God's name let him minister; he shall be as welcome to God as the Levites whose course it was to minister, and should be so to them. The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more. And he that thus serves as a volunteer shall have as good pay as the pressed men, besides that which comes of the sale of his patrimony. The church of Rome obliges those who leave their estates to go into a monastery to bring the produce of their estates with them into the common stock of the monastery, for gain is their godliness; but here it is ordered that the pious devotee should reserve to himself the produce of his patrimony, for religion and the ministry were never appointed of God, however they have been abused by men, to serve a secular interest.
9-14
Idolatrous Customs of the Canaanites (1451 BC)
迦南人的偶像风俗（公元前1451年）
⁹ 你进了耶和华你的神所赐你之地，不可学那些国民行可憎恶的事。 ¹⁰ 你们中间不可有人使儿女经火，也不可有占卜的、观兆的、用法术的、行邪术的、 ¹¹ 用迷术的、交鬼的、行巫术的、过阴的。 ¹² 凡行这些事的，都为耶和华所憎恶；因那些国民行这可憎恶的事，所以耶和华你的神将他们从你面前赶出。 ¹³ 你要在耶和华你的神面前作完全人。 ¹⁴ 因你所要赶出的那些国民，都听信观兆的和占卜的；至于你，耶和华你的神从来不许你这样行。
人本以为不必像此处看似需要的那样，郑重为以色列民防备迦南人偶像风俗的传染。一个这样蒙神设立之福的民，怎会容让人和魔鬼所发明的野蛮兽行？他们怎会有危险以那些神所使他们作俘虏和朝贡之人为宗教的师傅和指引？看来他们确有危险，所以经过多次类似的警戒之后，此处又命他们不可随从那些国的可憎之事而行（申18:9）。
I. 其中详列几项：
- 将儿女献给摩洛——一个代表太阳的偶像——使他们经火，有时甚至将他们在火中焚烧献为祭物（申18:10）。参利18:21禁此之律。
- 用占卜之术，以求预知未来不必要的隐事——用法术、行邪术、用迷术等——这些事将神所独有的大能和知识归于魔鬼，对神的谋略和祂的护理都大加侮辱（申18:10-11）。人当希奇，在神圣启示如此明照之地，竟有这样黑暗的技艺和行为——如此无理荒谬，如此不敬亵渎；然而即使在基督圣洁的宗教已为人所知所认之处，仍见其残余；这就是这黑暗世界的掌权者的权势和诡计。但那些留心算命先生、或去找术士寻问隐秘之事、用咒语治病、与交鬼的有任何盟约或来往、或与这样的人结盟的人——当知道他们若如此与鬼魔相交，就断不能与神相交。令人惊奇的是，在我们所住的这样光明之地和光明之时，竟还有这等自居其术的人。
II. 此处提出他们不可效法外邦风俗的几个理由。
1. 因为这必使他们被神所憎恶。这些事本身既为祂所恨恶，行这些事的人就是可憎的；那受造之物竟成为造他之主所厌恶的对象，这受造之物就有祸了（申18:12）。请看罪的恶毒和为害；那能惹动怜悯的神憎恶自己手所作之工的，必是实在极恶之事。 2. 因为这些可憎之事正是迦南人灭亡的原因——这灭亡他们不仅是见证人，更是器皿。他们既被神严厉使用以惩罚别人，若自己竟去行那些刑罚别人的事，那就是无可推诿的愚昧，也是无可赦免的不敬。那地既因迦南人的可憎之物将之吐出，以色列还要去舔那呕吐之物吗？ 3. 因为他们蒙了更好的教训（申18:13-14）。这论证正如使徒反对基督徒效法外邦人行事的论证（弗4:17-18、20）：你们学了基督，却不是这样。 "这些外邦人诚然如此——神既任凭他们随心所欲，容他们随自己的道路而行（徒14:16）——他们便如此自败；但你并未被神的恩典如此放弃：耶和华你的神从来不容你这样行； 你已在属神的事上受了教训，也已清楚受警戒这些行为的恶；所以无论别人怎样，惟独你当在耶和华你的神面前作完全人， 就是说，"你当时时将属神的敬拜归于祂，惟独归于祂，不归别神，也不可将外邦的任何迷信风俗与祂的礼仪相混杂。"
迦勒底 paraphrase 之一在此注意神赐他们乌陵土明的神谕，作为保守他们免去一切不法占卜之术的保障。有了这样求问真理之神的便捷之道，还要去求问那说谎之人的父的，真是愚顽人。
英文原文
Idolatrous Customs of the Canaanites (1451 BC)
⁹ When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.
¹⁰ There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,
¹¹ Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.
¹² For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.
¹³ Thou shalt be perfect with the LORD thy God.
¹⁴ For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do.
One would not think there had been so much need as it seems there was to arm the people of Israel against the infection of the idolatrous customs of the Canaanites. Was it possible that a people so blessed with divine institutions should ever admit the brutish and barbarous inventions of men and devils? Were they in any danger of making those their tutors and directors in religion whom God had made their captives and tributaries? It seems they were in danger, and therefore, after many similar cautions, they are here charged not to do after the abominations of those nations, De 18:9.
I. Some particulars are specified; as, 1. The consecrating of their children to Moloch, an idol that represented the sun, by making them to pass through the fire, and sometimes consuming them as sacrifices in the fire, De 18:10. See the law against this before, Le 18:21. 2. Using arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcrafts, charms, etc., by which the power and knowledge peculiar to God were attributed to the devil, to the great reproach both of God's counsels and of his providence, De 18:10,11. One would wonder that such arts and works of darkness, so senseless and absurd, so impious and profane, could be found in a country where divine revelation shone so clearly; yet we find remains of them even where Christ's holy religion is known and professed; such are the powers and policies of the rulers of the darkness of this world. But let those give heed to fortune-tellers, or go to wizards for the discovery of things secret, that use spells for the cure of diseases, are in any league or acquaintance with familiar spirits, or form a confederacy with those that are—let them know that they can have no fellowship with God while thus they have fellowship with devils. It is amazing to think that there should by any pretenders of this kind in such a land and day of light as we live in.
II. Some reasons are given against their conformity to the customs of the Gentiles. 1. Because it would make them abominable to God. The things themselves being hateful to him, those that do them are an abomination; and miserable is that creature that has become odious to its Creator, De 18:12. See the malignity and mischievousness of sin; that must needs be an evil thing indeed which provokes the God of mercy to detest the work of his own hands. 2. Because these abominable practices had been the ruin of the Canaanites, of which ruin they were not only the witnesses but the instruments. It would be the most inexcusable folly, as well as the most unpardonable impiety, for them to practise themselves those very things for which they had been employed so severely to chastise others. Did the land spue out the abominations of the Canaanites, and shall Israel lick up the vomit? 3. Because they were better taught, De 18:13,14. It is an argument like that of the apostle against Christians walking as the Gentiles walked (Eph 4:17,18,20): You have not so learned Christ. "It is true these nations, whom God gave up to their own hearts' lusts, and suffered to walk in their own ways (Ac 14:16), did thus corrupt themselves; but thou art not thus abandoned by the grace of God: the Lord thy God had not suffered thee to do so; thou art instructed in divine things, and hast fair warning given thee of the evil of those practices; and therefore, whatever others do, it is expected that thou shouldest be perfect with the Lord thy God," that is, "that thou shouldest give divine honours to him, to him only, and to no other, and not mix any of the superstitious customs of the heathen with his institutions." One of the Chaldee paraphrasts here takes notice of God's furnishing them with the oracle of urim and thummim, as a preservative from all unlawful arts of divination. Those were fools indeed who would go to consult the father of lies when they had such a ready way of consulting the God of truth.
15-22
The Great Prophet; False Prophets (1451 BC)
那位伟大的先知；假先知（主前1451年）
¹⁵ 耶和华你的神要从你们弟兄中间给你兴起一位先知像我，你们要听从他。
¹⁶ 正如你在何烈山大会的日子求耶和华你神一切的话，说：『求你不再听见耶和华我神的声音，也不再看见这大火，免得我死亡。』
¹⁷ 耶和华就对我说：『他们所说的是好的。
¹⁸ 我必在他们弟兄中间给他们兴起一位先知像你。我必将当说的话传给他；他要将我一切所吩咐的都传给他们。
¹⁹ 谁不听从他奉我名所说的话，我必讨谁的罪。
²⁰ 若有先知擅敢奉我的名，说我所未曾吩咐他说的话，或是奉别神的名说话，那先知就必治死。
²¹ 你心里若说：『耶和华所未曾吩咐的话，我们怎能知道呢？』
²² 先知托耶和华的名说话，所说的若不成就，也无应验，这就是耶和华未曾吩咐的话，是那先知擅自说的，你不要怕他。
本章内容包括：I. 关于那位伟大先知的应许，并附有当接纳他、听从他的命令。现在，
1. 有人认为这是对先知世代相继的应许，即在以色列中历久不衰地延续许多世代的先知职分。除了祭司和利未人这些常规的职事之外（他们的职责是将神的律法教训雅各），他们还应拥有先知——非凡的职事——为要责备他们的过错，提醒他们当尽的本分，并预言将来的事，以审判的话作为警告，以拯救的事作为安慰。既有这些先知，(1.) 他们就不必使用占卜，也不必求问交鬼的，因为他们甚至可以就自己的私事求问神的先知，正如扫罗寻找父亲失驴时所作的（撒上9:6）。(2.) 他们便不致因无知或错误而偏离当尽的本分之路，也不致在其上意见分歧，因他们中间有先知，在每一桩疑难重重的事上，他们都可以向其请教、向其申诉。这些先知在某些方面像摩西，虽然远不及他（申34:10）。
2. 无论这应许是否包含先知世代相继之意，我们确知它首先乃是指着基督的应许，并且是整卷摩西律法中关于他最清晰的应许。这话明明地应用于我们的主耶稣，即所应许的弥赛亚（徒3:22，7:37）；百姓也曾留意这应许，论到他说：这真是那要来到世间的先知（约6:14）；且在其余一切先知里面说话的，也是他的灵（彼前1:11）。请留意，
(1.) 此处关于基督所应许的是什么。神在西奈山应许摩西的话（他在申18:18中复述），他也照样以神的名应许百姓（申18:15）。[1.] 必有一位先知来到，超越众先知之上，神要借着他比以往更丰满、更清楚地将自己和自己的旨意启示给世人。他是世界的光，正如预言曾是犹太教会的光（约8:12）。他是那道，神借着他向我们说话（约1:1，来1:2）。[2.] 神要从他们中间兴起他。论到他的出生，他必属那一国，住在他们中间，并被差到他们那里。论到他的复活，他要在耶路撒冷被兴起，他的教训要从那里传遍天下：这样，神既兴起他的儿子基督耶稣，就差他来赐福给我们。[3.] 他必像摩西，只是超过摩西，正如其余先知不及摩西一般。摩西是给以色列颁布律法、领他们出埃及的先知，基督也是如此：他不仅教导，也治理、拯救。摩西借神迹奇事大能的作为开创了一个新的时代，基督也是如此，借此证明自己是神所差来的师傅。摩西是忠心的吗？基督也是；摩西是仆人，基督却是儿子。[4.] 神必将当说的话传在他口中（申18:18）。神所要传给世人的信息，必借着他传开，并给他充足的指示，叫他说什么、作什么，作一个先知。因此我们的主说：我的教训不是我自己的（原本而言），乃是那差我来者的（约7:16）。如此，这大应许已经应验；这位先知已经来到，就是耶稣；那要来的就是他，我们不必再等候别位。
(2.) 这一预定安排与百姓在西奈山所明言的选择和心愿相合（申18:16,17）。在那里，神在雷轰闪电中，从火焰与幽暗中向他们说话。每一句话都使他们耳朵发沉、心头战栗，全会众几乎要因恐惧而死。在这种惊惶之中，他们苦苦哀求神不再以这种方式向他们说话（他们担当不起，必然被压垮、被扰乱），而要借像他们一样的人——先是借着摩西，以后借着像他一样的其他先知——向他们说话。神说：『好，事情必如此成就；他们必借人向他们说话，那人的威吓不会令他们惊恐；』并且为要使这恩典超过他们所能求所能想的，到了时候满足，那道自己就成了肉身，他们看见他的荣光，正是父独生子的荣光，不是像在西奈山那样充满威严与可畏，而是充满恩典和真理（约1:14）。如此，神为应允那些被律法所惊慑之人的请求，就应许了他儿子的道成肉身，尽管我们可以设想，那远远超乎求这话之人的心思。
(3.) 这里向万民颁布了一道命令，要他们听而信、听而顺服这位所应许的伟大先知：你们要听从他（申18:18:15）；凡不听从他的人，必因他的轻慢受到确实而严厉的追讨（申18:19）：我必向他追讨。神自己在从极大的荣光中出来的声音里，将这话应用于我们的主耶稣（太17:5）：你们要听他，意思就是，这位正是古时摩西所说那一位：你们要听从他；那时摩西和以利亚站在旁边，对此表示赞同。此处对不听从这位先知之人所下的判语，在新约中又重复确认。不信子的人，神的震怒常在他身上（约3:36）。我们若弃绝那从天上警戒我们的，怎能逃罪呢？（来12:25）。此处迦勒底文意译本作：我的道必向他追讨，这必是指一位神圣的位格，即基督——那永恒的道，父已将审判的事全交与他，末日他要借他审判世界。凡对耶稣基督充耳不闻的人，必发觉这是性命攸关的事；那作先知的，也要作他的审判官（约12:48）。
II. 此处对假先知提出警告，1. 借着对假冒者的威吓（申18:20）。凡自立为先知，并伪造真神委任状的人，必被定罪、判为对万王之王冠冕与尊严的叛逆，那叛徒必被治死（申18:20），即由后来的大公会在耶路撒冷审断；因此我们的主说，先知不能在耶路撒冷之外丧命，并将众先知的血归在耶路撒冷帐上（路13:33,34），神自己也必刑罚他们；然而在那里假先知却大得扶持。2. 借着对百姓的指引，叫他们不致被假冒者所欺哄，这样的人很多（耶23:25，结13:6，王上22:6）。此处设想他们所问的问题很是恰当（申18:21）。既然听从真先知是如此重大的本分，而被假先知引入歧途的危险又如此之大，我们怎能知道耶和华所未曾吩咐的话呢？ 借着什么记号我们可以识破骗局呢？请注意，我们当有正确的试金石来试验所听的道，好知道什么是耶和华所未曾吩咐的话，此事与我们关系重大。凡直接违背感官、违背本性的亮光与律法、违背写下来的道之明白含义的，我们可以确信那不是耶和华所说的话；也不是那纵容罪孽、明显倾向毁坏敬虔或爱心的言语：神断不致自相矛盾。此处为回答这问题所定的法则，主要是针对当时那个时代而设的（申18:22）。若有任何理由怀疑先知的真诚，就当留意：他若给他们什么记号，或预言某事将至，而事情的结局并不如他所预言的，就可以断定他不是神所差来的。此处所指的，与其说是对恩典与审判的预言（虽然关于这些，以及恩典预言与审判预言之间的分别，先知耶利米曾定下辨别真伪的法则，耶28:8,9），不如说是为证实自己的使命而特意赐下的记号。纵然记号确实应验了，这也不能证明他们的使命，只要他们呼召人事奉别神；这一点早已定规（申13:1-3）。但记号若没有应验，这就足以反证他们的使命不真。帕特里克主教如此解释此点：『当摩西把杖丢在地上，说它必变为蛇，若杖没有照着变为蛇，摩西便是假先知；当以利亚求火从天降下焚烧祭物，若没有火降下，他便不比巴力的先知更好。』撒母耳的使命借此得证，因神使他所说的话一句都不落空（撒上3:19,20）。借着基督所行的神迹，尤其借着第三日复活这一所赐的大记号——正如他所预言的应验了——便显明他是神所差来的师傅。末了，他们受指示不要惧怕假先知；即不要惧怕这样的人为惊吓百姓、使人心生恐惧所宣布的审判；也不要在经过严密而公正的审查之后，断定他是假先知时，不敢向他执行律法。这命令叫人不要惧怕假先知，意味着那以清楚无可辩驳的证据证实自己使命的真先知，理当为人所敬畏，人若向他施暴或轻慢他，必自取危险。
英文原文
The Great Prophet; False Prophets (1451 BC)
¹⁵ The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
¹⁶ According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.
¹⁷ And the LORD said unto me, They have well spoken that which they have spoken.
¹⁸ I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
¹⁹ And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.
²⁰ But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.
²¹ And if thou say in thine heart, How shall we know the word which the LORD hath not spoken?
²² When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.
Here is, I. The promise of the great prophet, with a command to receive him, and hearken to him. Now,
1. Some think it is the promise of a succession of prophets, that should for many ages be kept up in Israel. Besides the priests and Levites, their ordinary ministers, whose office it was to teach Jacob God's law, they should have prophets, extraordinary ministers, to reprove them for their faults, remind them of their duty, and foretel things to come, judgments for warning and deliverances for their comfort. Having these prophets, (1.) They need not use divinations, nor consult with familiar spirits, for they might enquire of God's prophets even concerning their private affairs, as Saul did when he was in quest of his father's asses, 1Sa 9:6. (2.) They could not miss the way of their duty through ignorance or mistake, nor differ in their opinions about it, having prophets among them, whom, in every difficult doubtful case, they might advise with and appeal to. These prophets were like unto Moses in some respects, though far inferior to him, De 34:10.
2. Whether a succession of prophets be included in this promise or not, we are sure that it is primarily intended as a promise of Christ, and it is the clearest promise of him that is in all the law of Moses. It is expressly applied to our Lord Jesus as the Messiah promised (Ac 3:22,7:37), and the people had an eye to this promise when they said concerning him, This is of a truth that prophet that should come into the world (Joh 6:14); and it was his Spirit that spoke in all the other prophets, 1Pe 1:11. Observe,
(1.) What it is that is here promised concerning Christ. What God promised Moses at Mount Sinai (which he relates, De 18:18), he promised the people (De 18:15) in God's name. [1.] That there should come a prophet, great above all the prophets, by whom God would make known himself and his will to the children of men more fully and clearly than ever he had done before. He is the light of the world, as prophecy was of the Jewish church, Joh 8:12. He is the Word, by whom God speaks to us, Joh 1:1, Heb 1:2. [2.] That God would raise him up from the midst of them. In his birth he should be one of that nation, should live among them and be sent to them. In his resurrection he should be raised up at Jerusalem, and thence his doctrine should go forth to all the world: thus God, having raised up his Son Christ Jesus, sent him to bless us. [3.] That he should be like unto Moses, only as much above him as the other prophets came short of him. Moses was such a prophet as was a law-giver to Israel and their deliverer out of Egypt, and so was Christ: he not only teaches, but rules and saves. Moses was the founder of a new dispensation by signs and wonders and mighty deeds, and so was Christ, by which he proved himself a teacher come from God. Was Moses faithful? So was Christ; Moses as a servant, but Christ as a Son. [4.] That God would put his words in his mouth, De 18:18. What messages God had to send to the children of men he would send them by him, and give him full instructions what to say and do as a prophet. Hence our Saviour says, My doctrine is not mine originally, but his that sent me, Joh 7:16. So that this great promise is performed; this Prophet has come, even Jesus; it is he that should come, and we are to look for no other.
(2.) The agreeableness of this designed dispensation to the people's avowed choice and desire at Mount Sinai, De 18:16,17. There God had spoken to them in thunder and lightning, out of the midst of the fire and thick darkness. Every word made their ears tingle and their hearts tremble, so that the whole congregation was ready to die with fear. In this fright, they begged hard that God would not speak to them in this manner any more (they could not bear it, it would overwhelm and distract them), but that he would speak to them by men like themselves, by Moses now, and afterwards by other prophets like unto him. "Well," says God, "it shall be so; they shall be spoken to by men, whose terrors shall not make them afraid;" and, to crown the favour beyond what they were able to ask or think, in the fulness of time the Word itself was made flesh, and they saw his glory as of the only-begotten of the Father, not, as at Mount Sinai, full of majesty and terror, but full of grace and truth, Joh 1:14. Thus, in answer to the request of those who were struck with amazement by the law, God promised the incarnation of his Son, though we may suppose it far from the thoughts of those that made that request.
(3.) A charge and command given to all people to hear and believe, hear and obey, this great prophet here promised: Unto him you shall hearken (De 18:15); and whoever will not hearken to him shall be surely and severely reckoned with for his contempt (De 18:19): I will require it of him. God himself applied this to our Lord Jesus in the voice that came out of the excellent glory, Mt 17:5, Hear you him, that is, this is he concerning whom it was said by Moses of old, Unto him you shall hearken; and Moses and Elias then stood by and assented to it. The sentence here passed on those that hearken not to this prophet is repeated and ratified in the New Testament. He that believeth not the Son, the wrath of God abideth on him, Joh 3:36. And how shall we escape if we turn away from him that speaketh from heaven? Heb 12:25. The Chaldee paraphrase here reads it, My Word shall require it of him, which can be no other than a divine person, Christ the eternal Word, to whom the Father has committed all judgement, and by whom he will at the last day judge the world. Whoever turns a deaf ear to Jesus Christ shall find that it is at his peril; the same that is the prophet is to be his judge, Joh 12:48.
II. Here is a caution against false prophets, 1. By way of threatening against the pretenders themselves, De 18:20. Whoever sets up for a prophet, and produces either a commission from the true God, shall be deemed and adjudged guilty of high treason against the crown and dignity of the King of kings, and that traitor shall be put to death (De 18:20), namely, by the judgment of the great sanhedrim, which, in process of time, sat at Jerusalem; and therefore our Saviour says that a prophet could not perish but at Jerusalem, and lays the blood of the prophets at Jerusalem's door (Lu 13:33,34), whom therefore God himself would punish; yet there false prophets were supported. 2. By way of direction to the people, that they might not be imposed upon by pretenders, of which there were many, as appears, Jer 23:25, Eze 13:6, 1Ki 22:6. It is a very proper question which they are supposed to ask, De 18:21. Since it is so great a duty to hearken to the true prophets, and yet there is so much danger of being misled by false prophets, how shall we know the word which the Lord has not spoken? By what marks may we discover a cheat? Note, It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is directly repugnant to sense, to the light and law of nature, and to the plain meaning of the written word, we may be sure is not that which the Lord has spoken; nor that which gives countenance and encouragement to sin, or has a manifest tendency to the destruction of piety or charity: far be it from God that he should contradict himself. The rule here given in answer to this enquiry was adapted chiefly to that state, De 18:22. If there was any cause to suspect the sincerity of a prophet, let them observe that if he gave them any sign, or foretold something to come, and the event was not according to his prediction, they might be sure he was not sent of God. This does not refer so much to the foretelling of mercies and judgments (though as to these, and the difference between the predictions of mercies and judgments, there is a rule of discerning between truth and falsehood laid down by the prophet, Jer 28:8,9), but rather to the giving of signs on purpose to confirm their mission. Though the sign did come to pass, yet this would not serve to prove their mission if they called them to serve other gods; this point had been already settled, De 13:1-3. But, if the sign did not come to pass, this would serve to disprove their mission. "When Moses cast his rod upon the ground (it is bishop Patrick's explanation of this), and said it would become a serpent, if it had not accordingly been turned into a serpent, Moses had been a false prophet: if, when Elijah called for fire from heaven to consume the sacrifice, none had come, he had been no better than the prophets of Baal." Samuel's mission was proved by this, that God let none of his words fall to the ground, 1Sa 3:19,20. And by the miracles Christ wrought, especially by that great sign he gave of his resurrection the third day, which came to pass as he foretold, it appeared that he was a teacher come from God. Lastly, They are directed not to be afraid of a false prophet; that is, not to be afraid of the judgments such a one might denounce to amuse people and strike terror upon them; nor to be afraid of executing the law upon him when, upon a strict and impartial scrutiny, it appeared that he was a false prophet. This command not to fear a false prophet implies that a true prophet, who proved his commission by clear and undeniable proofs, was to be feared, and it was at their peril if they offered him any violence or put any slight upon him.
在本章：I. 教会的权益与收入得以确立，并就利未人的职事与供养定下条例，申18:1-8。II. 重申对异教可憎之偶像习俗的警告，申18:9-14。III. 应许他们预言的灵将继续存于他们中间，并最终归集于那位大先知基督身上，申18:15-18。IV. 警告凡藐视预言（申18:19）或假托预言者（申18:20）必遭愤怒，并赐下辨别真假预言的准则，申18:21,22。