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Some ceremonial precepts there are in this chapter, but most of them are moral. One would wonder that when some of the lighter matters of the law are greatly enlarged upon (witness two long chapters concerning the leprosy) many of the weightier matters are put into a little compass: divers of the single verses of this chapter contain whole laws concerning judgment and mercy; for these are things which are manifest in every man's conscience; men's own thoughts are able to explain these, and to comment upon them. I. The laws of this chapter, which were peculiar to the Jews, are, 1. Concerning their peace-offerings, Le 19:5-8. 2. Concerning the gleanings of their fields, Le 19:9,10. 3. Against mixtures of their cattle, seed, and cloth, Le 19:19. 4. Concerning their trees, Le 19:23-25. 5. Against some superstitious usages, Le 19:26-28. But, II. Most of these precepts are binding on us, for they are expositions of most of the ten commandments. 1. Here is the preface to the ten commandments, "I am the Lord," repeated fifteen times. 2. A sum of the ten commandments. All the first table in this, "Be you holy," Le 19:2. All the second table in this, "Thou shalt love thy neighbour" (Le 19:18), and an answer to the question, "Who is my neighbour?" Le 19:33,34. 3. Something of each commandment. (1.) The first commandment implied in that which is often repeated here, "I am your God." And here is a prohibition of enchantment (Le 19:26) and witchcraft (Le 19:31), which make a god of the devil. (2.) Idolatry, against the second commandment, is forbidden, Le 19:4. (3.) Profanation of God's name, against the third, Le 19:12. (4.) Sabbath-sanctification is pressed, Le 19:3,30. (5.) Children are required to honour their parents (Le 19:3), and the aged, Le 19:32. (6.) Hatred and revenge are here forbidden, against the sixth commandment, Le 19:17,18. (7.) Adultery (Le 19:20-22), and whoredom, Le 19:29. (8.) Justice is here required in judgment (Le 19:15), theft forbidden (Le 19:11), fraud and withholding dues (Le 19:13), and false weights, Le 19:35,36. (9.) Lying, Le 19:11. Slandering, Le 19:14. Tale-bearing, and false-witness bearing, Le 19:16. (10.) The tenth commandment laying a restraint upon the heart, so does that (Le 19:17), "Thou shalt not hate thy brother in thy heart." And here is a solemn charge to observe all these statutes, Le 19:37. Now these are things which need not much help for the understanding of them, but require constant care and watchfulness for the observing of them. "A good understanding have all those that do these commandments."
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Ceremonial and Moral Laws (1490 BC)
礼仪与道德律法（主前1490年）
¹ 耶和华对摩西说：
² 你晓谕以色列全会众，对他们说：你们要圣洁，因为我耶和华你们的神是圣洁的。
³ 你们各人都当敬畏他的母亲与父亲，也当守我的安息日：我是耶和华你们的神。
⁴ 你们不可转向偶像，也不可为自己铸造神像：我是耶和华你们的神。
⁵ 你们献平安祭给耶和华的时候，要按你们的心愿而献。
⁶ 要在献祭的当天和次日吃，若有留到第三天的，就当用火焚烧。
⁷ 若在第三天吃了，这祭物就是可憎的，必不蒙悦纳。
⁸ 凡吃的人必担当自己的罪孽，因为他亵渎了耶和华的圣物，那人必从民中剪除。
⁹ 你们收割地的庄稼时，不可割尽田角，也不可拾取所遗落的。
¹⁰ 不可摘尽葡萄园的葡萄，也不可拾取所掉的；要留给穷人和寄居的：我是耶和华你们的神。
摩西受命将律法摘要传给以色列全会众（利19:2）；不只是传给亚伦和他的儿子，而是传给众民，因为他们都有责任明白自己的本分。即使在律法较为幽暗的时代，那种以无知为母而自夸的宗教，也不可能是出于神的。摩西必须向全会众宣告神的律例，并在营中传扬。这些律法，他大概是亲自向一次能聚集在听范围内的尽可能多的会众宣讲，然后分多次逐渐传给众人。这里所赐的许多诫命，他们先前已经领受过了，但有重复的必要，好使他们牢记不忘。诫命上加诫命，律例上加律例，仍嫌不足。在这些经文中，
I. 这里要求以色列作圣洁的国民，因为以色列的神是圣洁的神（利19:2）。他们借着独特的律法和习俗与万民分别出来，正是要教导他们真正与世界和肉身隔绝，完全归于神。如今这也是基督的律法（愿主使我们在里面的每一个心思都顺服这律法！）——你们要圣洁，因为我是圣洁的（彼前1:15,16）。我们是圣洁之耶稣的跟从者，因此必须照着我们的力量，献身于神的荣耀，并顺服祂的本性和旨意。以色列是借着预表和影像成圣（利20:8），我们却是借着真理成圣，即这一切影像的本体（约17:17；多2:14）。
II. 儿女当顺服父母：你们各人都当敬畏他的母亲与父亲（利19:3）。1. 这里所要求的敬畏，与第五条诫命所吩咐的"孝敬"是相同的；见玛1:6。它包括内心的敬重和尊重，外在表达尊敬的礼节，顺服父母合法的命令，努力讨他们喜悦、使他们安舒，并避免一切可能冒犯他们、使他们忧伤、惹他们不悦的事。犹太的博士们问："当归于父亲的敬畏是什么？"他们回答说："就是不可挡他的路，也不可坐他的位，不可反驳他所说的话，也不可挑剔，不可直呼他的名，无论生前死后都不可，而当称'我父'或'主'；若他贫穷，就当供养他，等等。"2. 儿女长大成人之后，不可以为自己已经免除了这一本分：每一个人，即便是智者、伟人，都当孝敬父母，因为他们是他的父母。3. 这里把母亲放在前面，这是不寻常的，为要表明这本分对父母双方同样当尽；即使父亲去世后母亲仍存，她仍当受人孝敬顺服。4. 这里还加上也当守我的安息日。神若借律法为维护父母的尊荣作了安排，父母就当运用他们对儿女的权柄来维护神的尊荣，特别是安息日的尊荣；而安息日的看守，借着第四条诫命——你、你的儿子、你的女儿——在很大程度上交托给了父母。年轻人的败坏，往往是从藐视父母和亵渎安息日开始的。因此，这两条诫命适当地放在这律例摘要的开头：你们各人都当敬畏他的母亲与父亲，也当守我的安息日。凡良心上注重孝敬父母和守安息日为圣的儿女，都是有指望的儿女，是会兴盛的。5. 附加在这两条诫命上的理由是：我是耶和华你们的神；是安息日的主，也是你们父母之神。
III. 惟独敬拜神，不可借像敬拜（利19:4）：你们不可转向偶像，即转向Elilim（虚空之物），那些毫无能力、毫无价值之物，那些不是神的神。不可从真神转向假神，从全能者转向无能者，从那能使你们圣洁、蒙福的神，转向那些要欺骗你们、败坏你们、毁灭你们、使你们永远悲惨的神。不可转眼去看它们，更不可转心去归它们。不可为自己造神，即你们自己臆想出来的受造之物，也不可妄想借铸成的神像来敬拜造物主。你们是神手中的工作，竟如此荒谬地去敬拜你们自己手中的工作所造之神，岂非大谬？铸的神像之所以特别指出，是为了那铸造的牛犊之故。
IV. 平安祭应当总是按照律法献上并食用（利19:5-8）。这条律法之所以在这里重复，而不是其他关于祭物的律法，大概是有什么特别的原因。食用平安祭是百姓的本分，是在祭司的眼目之外进行的，也许他们中有些人曾把平安祭的剩肉留得太久，像他们从前对待吗哪那样（出16:20），超过了所定的期限，因此才有此警戒；这条律法本身见前文（利7:16-18）。神要祂自己的工在祂自己的时间完成。祭物虽按律法献上，若不按律法食用，就不蒙悦纳。传道人虽尽了自己的本分，百姓若不尽他们的本分，又有何益？在我们献上属灵的祭之后，还有当作的工——就是合宜地运用这些祭；若忽略了这一点，一切都是枉然。
V. 当在收割和摘葡萄时留下遗落的给穷人（利19:9,10）。注意，敬虔之工当常伴有慈善之工，量力而行。他们收聚五谷时，当留些站在田角；犹太的博士说："应当是田地的六十分之一"；他们也当留下所遗落的和起初被忽略的小串葡萄。这条律法，虽然在字面上现在不再约束我们，却教导我们：1. 我们不可贪婪吝啬，贪图一切我们能据为己有的东西；也不可在细微琐碎的事上坚持自己的权利。2. 我们当甘心看见穷人因我们的劳碌所得而得供应和舒畅。我们不可以为除了归自己的以外都是损失，也不可以为归给穷人的都是浪费。3. 喜乐之时，如收割之时，正是行善的合宜时机；这样，当我们喜乐时，穷人也可与我们同乐；当我们的心称颂神时，穷人也称颂我们。
¹¹ 你们不可偷盗，不可欺骗，也不可彼此说谎。
¹² 不可指着我的名起假誓，也不可亵渎你神的名：我是耶和华。
¹³ 不可欺压你的邻舍，也不可抢夺他；雇工的工价不可在你那里过夜留到早晨。
¹⁴ 不可咒骂聋子，也不可将绊脚石放在瞎子面前，却要敬畏你的神：我是耶和华。
¹⁵ 你们施行审判时不可行不义：不可偏护穷人，也不可重看有势力的人，只当按公义审判你的邻舍。
¹⁶ 不可在民中往来搬弄是非，也不可站在流你邻舍血的一边：我是耶和华。
¹⁷ 不可在心里恨你的弟兄，总要极力责备你的邻舍，免得因他担罪。
¹⁸ 不可报仇，也不可对你本国的子民怀恨，但要爱邻舍如己：我是耶和华。
这里教导我们，
I. 在一切交往中要诚实守信（利19:11）。神借着祂的护理为各人定了产业，就在律法中禁止人侵犯这一安排，无论是直接的偷盗——你们不可偷盗——还是欺骗的勾当——"你们不可欺诈、弄虚作假"。我们在世上所有的，必须留心是诚实得来的，因为不义之财不能使我们真正富足，也不能长久。真实的神，既要求心中诚实（诗51:6），也要求口中诚实：不可彼此说谎，无论在交易中还是在日常言谈中。这是基督教的律法之一（西3:9）：不要彼此说谎。不说实话的人，不配被告以实话；因说谎而犯罪的人，也公正地因说谎而受苦；所以我们被禁止彼此说谎；因为我们对别人说谎，就是教导他们也对我们说谎。
II. 当极为敬重神的名（利19:12），不可请祂作见证，无论是1. 为谎言作证：不可起假誓。说谎已是恶事，起誓说谎更是恶劣得多。或2. 为琐事和无谓之事作证：也不可亵渎你神的名，即把神的名挪作其他用途，而非归在虔诚当用的用途之下。
III. 不可夺取或扣留任何人的权利（利19:13）。我们不可取那不属于我们的东西，无论是用欺诈还是用强暴；也不可扣留那属于别人的，特别是雇工的工价，不可在你那里过夜。日工做完工后，若他愿意，就当立即付他工价。拒付工价是大罪，拖延工价使他受损也是罪，这罪呼求上天伸冤（雅5:4）。
IV. 当特别体恤那些无法自助之人的名誉和安全（利19:14）。1. 聋子的名誉：不可咒骂聋子；即不仅指天生耳聋、完全听不见的人，也包括那些不在场、暂时听不见咒骂、因此不能表示愤慨、不能回敬侮辱、不能为自己申辩的人，以及那些忍耐的人——他们似乎充耳不闻、不愿计较，如大卫（诗38:13）。不可因人不愿或不能为自己复仇就伤害他们，因为神看见、神听见，虽然他们不见不闻。2. 瞎子的安全，我们同样当体恤，不可将绊脚石放在他们面前；因为这是给受苦之人加添苦难，是使神的护理成为我们恶毒的仆役。这条禁令也暗含一个命令——当帮助瞎子，当挪去他们路上的绊脚石。犹太作者们认为，任何人都不可能残忍到把绊脚石放在瞎子路上，因此按寓意理解，认为这禁令禁止给那些单纯、易受蒙骗之人出坏主意，使他们可能因此做出有损自己的事。我们当谨慎，不作任何可能使软弱的弟兄跌倒的事（罗14:13；林前8:9）。这里加上一个保守我们远离这些罪的提醒——却要敬畏你的神。"你不怕那聋子和瞎子，他们不能为自己申辩；但记得帮助无助者是神的荣耀，祂必为他们伸冤。"注意，敬畏神能约束我们不去作那些不会招致人怒的事。
V. 审判官和一切掌权者在此受命，审断和判案都不可偏私（利19:15）；无论是奉委派设立的审判官，还是在某一案件中因双方同意而充任的仲裁人，都不可偏袒任何一方，而当尽力遵照公正的准则，只看案件的是非，不看当事人的身份。司法决不可偏歪，无论是1. 因怜悯穷人而偏袒：不可偏护穷人（出23:3）。作为施舍，可以给予穷人；但作为权利，不可判给他超出他依法所当得的；也不可因他贫穷而免去他因过犯当受的公正刑罚。或2. 因敬重或惧怕有权势的人而偏袒，审判官最常因他们的情面而偏倚。犹太人说："这条律法要求审判官必须公正到不可让诉讼双方中的一方坐着、另一方站着，也不可容一方畅所欲言而命另一方简短陈述；见雅2:1-4。"
VI. 我们都受禁不可作任何损害邻舍名誉的事（利19:16），无论是1. 在日常言谈中：不可往来搬弄是非。一个人所能从事的最恶劣的勾当，莫过于充当散播他人过犯的人——泄露秘密，夸大罪过，对一切不当之处都作最坏的解读，意图毁坏人的名声、在邻舍之间挑拨离间。希伯来文中"搬弄是非者"一词意为小贩或小商贩，即贸易中的投机倒把者；因为搬弄是非者在一家听来恶意的流言，又在另一家散播，通常还以交换的方式以谗言相易。见这罪被定罪之处（箴11:13,20:19；耶9:4；结22:9）。或2. 在作见证时：也不可站在流你邻舍血的一边，若他的血是无辜的，也不可参与那等流人血之人的同谋（箴1:11,12）。犹太的博士们对此另有解释："你不可袖手旁观看着弟兄身处险境，而当上前救助救援，即便要冒你自己的生命或肢体的危险"；他们又说："凡能借自己的见证为被告洗清罪名的人，这条律法都要求他如此行"；见箴24:11,12。
VII. 我们受命要在爱中责备邻舍（利19:17）：总要极力责备你的邻舍。1. 与其因他所加的伤害而怀恨，不如责备他。我们若觉得邻舍在什么事上亏负了我们，不可在心里暗暗怀怨，与他疏远，对他既不说好也不说歹，如有些人的做法——他们善于隐藏不满，等到有机会全面报复（撒下13:22）；我们倒当以智慧的温柔宣泄情绪，努力使弟兄明白他所加的伤害，与他公平地讲理，借此消除已生的嫌隙：这是救主在这情形下所定的法则（路17:3）。2. 因此要因他得罪神而责备他，因为你爱他；要努力领他悔改，使他的罪得蒙赦免，使他转离罪恶，不容罪留在他身上。注意，友善的劝责是我们彼此当尽的本分，我们当在爱中施予和接受。任凭义人击打我，这算为仁慈（诗141:5）。朋友加的伤痕是忠诚而有益的（箴27:5,6）。这里严格地吩咐：你总要如此行，不可借任何借口推诿。请思想，（1.）不劝责所招致的罪咎：这里把它视为恨弟兄。我们常这样推论："某人是我的朋友，我爱他，所以我不愿指出他的过犯使他难堪"；我们倒当说："所以我当善待他，把这些事告诉他。"爱向别人遮盖罪，却不可向犯罪者本人遮盖。（2.）不劝责所造成的祸害：我们便因他担罪。敌人跌在驮兽之下，我们尚且当相助（出23:5），朋友的灵魂难道我们就不当救助吗？而因他担罪，我们就有为他担罪的危险，如旁注所读。我们若不责备暗昧无益的事，就与它们有分，成为事后的从犯（弗5:11）。这是你的弟兄、你的邻舍的事；而该隐所说的正是：我岂是看守我弟兄的吗？
VIII. 我们在此受命脱去一切恶毒，穿上弟兄相爱的心（利19:18）。1. 我们对任何人都不可心存恶意：不可报仇，也不可怀恨；与利19:17的意思相同——不可在心里恨你的弟兄；因为恶毒是谋杀的开端。弟兄若亏负了我们，我们不可报复，那是报仇；也不可每逢机会就以此责备他，那是怀恨；我们当饶恕，也当忘记，因为我们蒙神饶恕正是如此。心存冒犯和伤害的怨恨，是极坏的事，是友谊的毒根，让那话语永远吞吃。2. 我们当对众人怀善意：要爱邻舍如己。我们常亏负自己，却很快饶恕自己这些亏负，这些亏负丝毫不会减少我们对自己的爱；同样，我们也当爱邻舍。我们的救主把这作为律法第二大诫命（太22:39），使徒也指出它是第二块法版一切诫命的总纲（罗13:9,10；加5:14）。我们当爱邻舍，像真诚地爱自己一样，毫不虚伪；我们当以表明爱自己同样的方式表明对邻舍的爱——尽力阻止他受害，尽力促进他的益处。我们当己所欲，施于人（太7:12），将自己的灵魂置于他灵魂的地位（伯16:4,5）。不仅如此，在许多情形中，我们当为邻舍的益处舍己，如保罗（林前9:19等）。在这一点上，福音甚至超越了律法这条卓越的诫命；因为基督为我们舍命，就教导我们在某些情形中甚至当为弟兄舍命（约一3:16），如此爱邻舍过于爱自己。
¹⁹ 你们要守我的律例。不可叫你的牲畜与异类交配，不可用两样掺杂的种子种田，也不可穿两样掺杂的料子（麻和羊毛）作的衣服。
²⁰ 若有人与一个已经许配了丈夫、却未被赎、未得自由的婢女同寝，她要受刑罚；他们不可被处死，因为她还没有得自由。
²¹ 他要将他的赎愆祭，就是一只作赎愆祭的公羊，带到耶和华面前，带到会幕门口。
²² 祭司要用那只赎愆祭的公羊，在耶和华面前为他所犯的罪赎罪，他所犯的罪就必蒙赦免。
²³ 你们到了那地，栽种了各样结果子的树，就要以它的果子如未受割礼的；三年之久，它对你们如同未受割礼的，不可吃。
²⁴ 但第四年一切所结的果子都要分别为圣，用以赞美耶和华。
²⁵ 第五年你们要吃那果子，好使它为你们加增出产：我是耶和华你们的神。
²⁶ 你们不可吃带血的东西，也不可用法术，也不可观兆。
²⁷ 头的周围不可剃，胡须的周边也不可损坏。
²⁸ 不可为死人在身上割划，也不可在身上刺花纹：我是耶和华。
²⁹ 不可辱没你的女儿使她为娼妓，恐怕这地归于淫乱，这地就满了恶。
这里有，I. 一条禁止掺杂的律法（利19:19）。神在起初造牲畜各从其类（创1:25），我们当顺服神所设立的自然秩序，相信那才是最好、最充足的，不可贪求怪异之物。你不可加添祂的话语，恐怕祂责备你；因为神之工的卓越正在于：无法在其上增添什么、也无法从中删减什么而不使之更糟（传3:14）。神所配合的，我们不可分开；神所分开的，我们不可配合。禁止掺杂播种五谷、禁止穿麻毛混织的衣裳，或是因这些是异教的迷信风俗，或是要暗示他们当何等谨慎，不与异教民族掺杂，也不可将外邦人的习俗编织进神的典章之中。AINSORTH提出，这是要引导以色列人归于信仰的纯一和真诚，归于律法和福音各部分、各教义在其各自的类别中的纯一。信心是必要的，善行也是必要的，但若将二者掺杂作为我们在神面前称义之因，则是被禁止的（加2:16）。
II. 一条关于与已许配的婢女行淫之刑罚的律法（利19:20-22）。她若未曾许配，律法完全不设刑罚；既已许配，她若不是婢女，刑罚就必不轻于死刑；但她仍是婢女（虽然在许配完成之前她本应已被释放），死刑便得豁免，他们二人都要受责罚；或如有人认为，只有女人受刑，男人则要献祭。这是婚姻的尊荣（虽仅由许配开始），所以这罪当受刑罚；但这是自由的尊荣——这罪不可像玷污自由妇女那样刑罚，那时奴仆与自由人之间的差别何等之大（加4:30）；但基督的福音并不作这样的区分（西3:11）。
III. 一条关于果树的律法：栽种后头三年，即便果树碰巧早熟结果，其果子也不可使用（利19:23-25）。因此犹太人的惯例是，一见幼树结果就摘下来，正如园艺师有时所行的，因为早结果妨碍生长。若有果子成熟，也不可用在事奉神或事奉人上；但第四年所结的要归耶和华为圣，或归给祭司，或在耶和华面前欢乐地享用，如第二十分之一一样；从此以后，果子全归他们自己。如今，1. 有人认为这是教导他们不可随从异教的风俗；据说异教徒将果树上最初始的出产献给他们的偶像，认为否则一切果子都将被毁。2. 果树的这条律法，似乎与动物的律法平行：凡牲畜必须过了第八天才可作祭物献上，婴孩也到了那一天才受割礼；见利22:27。神要的是树上初熟的果子，但因为头三年它们如同八日之下的羊羔或牛犊一样微不足道，所以神不要它们——因为理当以最好的献给祂；然而祂也不许人使用它们，因为初熟的果子尚未献上：因此它们当算为未受割礼的，即如同八日之下的牲畜，不适合任何用途。3. 我们由此受教，不可急于攫取任何安逸，而当甘心忍耐等候享受的时辰；特别要承认我们不配得地的出产——我们对地上果子的权利，因我们始祖吃禁果而丧失，我们唯有借着神的道和祷告才能恢复（提前4:5）。
IV. 一条禁止异教迷信习俗的律法（利19:26-28）。1. 带血而食，如外邦人所行的——他们将祭牲的血收在器皿中，供他们的鬼魔（如他们所想象）饮用，然后围坐其旁自己吃肉，以此表明他们与鬼魔相交。不可效法这风俗，因为神祭牲的血当洒在坛上，然后倒在坛脚，排流出去。2. 法术和占卜，以及对时日的迷信观察——某些日子和时辰吉利、某些不吉利。这等好奇的技艺，大概是埃及祭司近来所发明，为要哄弄百姓、维持自己的威望。以色列人见过他们施行，却绝不可效法。那些受托付神之圣言的人竟去求问鬼魔，这是不可宽恕的；基督徒就更严重了——因为神的儿子已经显现，祂已经除灭了魔鬼的作为。基督徒若去算命占星、算命问卜，用符咒治疾驱邪，因盐倒了、野兔过路、不祥之日等而心生疑惧，这对主耶稣是不可容忍的冒犯，是助长异教和偶像崇拜，既羞辱自己，又羞辱他们所称呼那至尊之名：那些人必定是律法和福音都极其无知，才会问"这些事有什么害处呢？"与基督相交的人去与鬼魔相交，或去学那些与鬼魔相交之人的道，难道没有害处吗？*我们学了基督，却不是这样。*3. 异教徒在修饰仪容上也有迷信，神的子民不可效法：头的周围不可剃。那些敬拜天象的人，为尊崇它们，把头发剪成脑袋像天球的样子；但这风俗本身既愚昧，既行了又是为着他们的假神，便是偶像崇拜。4. 他们在丧礼上表达哀恸的仪式也不可效法（利19:28）。不可为死人在身上割划印记；因为外邦人如此行，是为安抚他们所幻想的冥府神祇，求这些神祇对他们亡故的亲友施恩。基督借着祂的受苦已经改变了死亡的性质，使死亡成为每一个真以色列人的真朋友；如今，既无须作什么使死亡对我们施恩（因为神若施恩，死亡自然施恩），我们也不像那没有指望的人那样忧伤。神所分别为圣归自己的以色列人，不可印上这些粪堆神祇的形象和名号。最后，这里所禁止的使女儿作娼妓的事（利19:29），似乎也是异教徒在偶像崇拜中所行的，因为他们所拜的那些污秽之灵正喜悦这等可憎之事。当淫乱作为一种宗教礼仪而盛行，且行在他们的庙宇之中，那恶行从庙门进入，如洪水般泛滥全地，冲垮了一切德行与贞洁的堤防，便不足为奇了。魔鬼自己也无法将这等可憎之事带入他们的生活，若非他先将这些事引入他们的敬拜。那些离弃圣洁之神、将当归给神的敬拜归给污秽之灵的人，公正地被交于可耻的情欲。那些羞辱神的人，就这样被任凭去羞辱自己和自己的家。
英文原文
Ceremonial and Moral Laws (1490 BC)
¹ And the LORD spake unto Moses, saying,
² Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.
³ Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.
⁴ Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.
⁵ And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.
⁶ It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.
⁷ And if it be eaten at all on the third day, it is abominable; it shall not be accepted.
⁸ Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.
⁹ And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.
¹⁰ And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.
Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (Le 19:2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,
I. It is required that Israel be a holy people, because the God of Israel is a holy God, Le 19:2. Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, 1Pe 1:15,16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (Le 20:8), but we are sanctified by the truth, or substance of all those shadows, Joh 17:17, Tit 2:14.
II. That children be obedient to their parents: "You shall fear every man his mother and his father, Le 19:3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Mal 1:6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, "What is this fear that is owing to a father?" And they answer, "It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like." 2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: "You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, "I am the Lord your God; the Lord of the sabbath and the God of your parents."
III. That God only be worshipped, and not by images (Le 19:4): "Turn you not to idols, to Elilim, to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands." Molten gods are specified for the sake of the molten calf.
IV. That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, Le 19:5-8. There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Ex 16:20), longer than was appointed, which occasioned this caution; see the law itself before, Le 7:16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.
V. That they should leave the gleanings of their harvest and vintage for the poor, Le 19:9,10. Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, "It should be a sixtieth part of the field;" and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us, 1. That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial. 2. That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor. 3. That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.
¹¹ Ye shall not steal, neither deal falsely, neither lie one to another.
¹² And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.
¹³ Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.
¹⁴ Thou shalt not curse the deaf, nor put a stumbling block before the blind, but shalt fear thy God: I am the LORD.
¹⁵ Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.
¹⁶ Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD.
¹⁷ Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
¹⁸ Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
We are taught here,
I. To be honest and true in all our dealings, Le 19:11. God, who has appointed every man's property by his providence, forbids by his law the invading of that appointment, either by downright theft, You shall not steal, or by fraudulent dealing, "You shall not cheat, or deal falsely." Whatever we have in the world, we must see to it that it be honestly come by, for we cannot be truly rich, nor long rich, with that which is not. The God of truth, who requires truth in the heart (Ps 51:6), requires it also in the tongue: Neither lie one to another, either in bargaining or common converse. This is one of the laws of Christianity (Col 3:9): Lie not one to another. Those that do not speak truth do not deserve to be told truth; those that sin by lying justly suffer by it; therefore we are forbidden to lie one to another; for, if we lie to others, we teach them to lie to us.
II. To maintain a very reverent regard to the sacred name of God (Le 19:12), and not to call him to be witness either, 1. To a lie: You shall not swear falsely. It is bad to tell a lie, but it is much worse to swear it. Or, 2. To a trifle, and every impertinence: Neither shalt thou profane the name of thy God, by alienating it to any other purpose than that for which it is to be religiously used.
III. Neither to take nor keep any one's right from him, Le 19:13. We must not take that which is none of our own, either by fraud or robbery; nor detain that which belongs to another, particularly the wages of the hireling, let it not abide with thee all night. Let the day-labourer have his wages as soon as he has done his day's work, if he desire it. It is a great sin to deny the payment of it, nay, to defer it, to his damage, a sin that cries to heaven for vengeance, Jam 5:4.
IV. To be particularly tender of the credit and safety of those that cannot help themselves, Le 19:14. 1. The credit of the deaf: Thou shalt not curse the deaf; that is, not only those that are naturally deaf, that cannot hear at all, but also those that are absent, and at present out of hearing of the curse, and so cannot show their resentment, return the affront, nor right themselves, and those that are patient, that seem as if they heard not, and are not willing to take notice of it, as David, Ps 38:13. Do not injure any because they are unwilling, or unable, to avenge themselves, for God sees and hears, though they do not. 2. The safety of the blind we must likewise be tender of, and not put a stumbling-block before them; for this is to add affliction to the afflicted, and to make God's providence a servant to our malice. This prohibition implies a precept to help the blind, and remove stumbling-blocks out of their way. The Jewish writers, thinking it impossible that any should be so barbarous as to put a stumbling-block in the way of the blind, understood it figuratively, that it forbids giving bad counsel to those that are simple and easily imposed upon, by which they may be led to do something to their own prejudice. We ought to take heed of doing any thing which may occasion our weak brother to fall, Ro 14:13, 1Co 8:9. It is added, as a preservative from these sins, but fear thou God. "Thou dost not fear the deaf and blind, they cannot right themselves; but remember it is the glory of God to help the helpless, and he will plead their cause." Note, The fear of God will restrain us from doing that which will not expose us to men's resentments.
V. Judges and all in authority are here commanded to give verdict and judgment without partiality (Le 19:15); whether they were constituted judges by commission or made so in a particular case by the consent of both parties, as referees or arbitrators, they must do no wrong to either side, but, to the utmost of their skill, must go according to the rules of equity, having respect purely to the merits of the cause, and not to the characters of the person. Justice must never be perverted, either, 1. In pity to the poor: Thou shalt not respect the person of the poor, Ex 23:3. Whatever may be given to a poor man as an alms, yet let nothing be awarded him as his right but what he is legally entitled to, nor let his poverty excuse him from any just punishment for a fault. Or, 2. In veneration or fear of the mighty, in whose favour judges would be most frequently biased. The Jews say, "Judges were obliged by this law to be so impartial as not to let one of the contending parties sit while the other stood, nor permit one to say what he pleased and bid the other be short; see Jam 2:1-4.
VI. We are all forbidden to do any thing injurious to our neighbour's good name (Le 19:16), either, 1. In common conversation: Thou shalt not go up and down as a tale-bearer. It is as bad an office as a man can put himself into to be the publisher of every man's faults, divulging what was secret, aggravating crimes, and making the worst of every thing that was amiss, with design to blast and ruin men's reputation, and to sow discord among neighbours. The word used for a tale-bearer signifies a pedlar, or petty chapman, the interlopers of trade; for tale-bearers pick up ill-natured stories at one house and utter them at another, and commonly barter slanders by way of exchange. See this sin condemned, Pr 11:13,20:19, Jer 9:4, Eze 22:9. Or, 2, In witness-bearing: Neither shalt thou stand as a witness against the blood of thy neighbour, if his blood be innocent, nor join in confederacy with such bloody men as those described," Pr 1:11,12. The Jewish doctors put this further sense upon it: "Thou shalt not stand by and see thy brother in danger, but thou shalt come in to his relief and succour, though it be with the peril of thy own life or limb;" they add, "He that can by his testimony clear one that is accused is obliged by this law to do it;" see Pr 24:11,12.
VII. We are commanded to rebuke our neighbour in love (Le 19:17): Thou shalt in any wise rebuke thy neighbour. 1. Rather rebuke him than hate him for an injury done to thyself. If we apprehend that our neighbour has any way wronged us, we must not conceive a secret grudge against him, and estrange ourselves from him, speaking to him neither bad nor good, as the manner of some is, who have the art of concealing their displeasure till they have an opportunity of a full revenge (2Sa 13:22); but we must rather give vent to our resentments with the meekness of wisdom, endeavour to convince our brother of the injury, reason the case fairly with him, and so put an end to the disgust conceived: this is the rule our Saviour gives in this case, Lu 17:3. 2. Therefore rebuke him for his sin against God, because thou lovest him; endeavour to bring him to repentance, that his sin may be pardoned, and he may turn from it, and it may not be suffered to lie upon him. Note, Friendly reproof is a duty we owe to one another, and we ought both to give it and take it in love. Let the righteous smite me, and it shall be a kindness, Ps 141:5. Faithful and useful are those wounds of a friend, Pr 27:5,6. It is here strictly commanded, "Thou shalt in any wise do it, and not omit it under any pretence." Consider, (1.) The guilt we incur by not reproving: it is construed here into a hating of our brother. We are ready to argue thus, "Such a one is a friend I love, therefore I will not make him uneasy by telling him of his faults;" but we should rather say, "therefore I will do him the kindness to tell him of them." Love covers sin from others, but not from the sinner himself. (2.) The mischief we do by not reproving: we suffer sin upon him. Must we help the ass of an enemy that has fallen under his burden, and shall we not help the soul of a friend? Ex 23:5. And by suffering sin upon him we are in danger of bearing sin for him, as the margin reads it. If we reprove not the unfruitful works of darkness, we have fellowship with them, and become accessaries ex post facto—after the fact, Eph 5:11. It is thy brother, thy neighbour, that is concerned; and he was a Cain that said, Am I my brother's keeper?
VIII. We are here required to put off all malice, and to put on brotherly love, Le 19:18. 1. We must be ill-affected to none: Thou shalt not avenge, nor bear any grudge; to the same purport with that Le 19:17, Thou shalt not hate thy brother in thy heart; for malice is murder begun. If our brother has done us an injury, we must not return it upon him, that is avenging; we must not upon every occasion upbraid him with it, that is bearing a grudge; but we must both forgive it and forget it, for thus we are forgiven of God. It is a most ill-natured thing, and the bane of friendship, to retain the resentment of affronts and injuries, and to let that word devour for ever. 2. We must be well-affected to all: Thou shalt love thy neighbour as thyself. We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; and in like manner we should love our neighbour. Our Saviour has made this the second great commandment of the law (Mt 22:39), and the apostle shows how it is the summary of all the laws of the second table, Ro 13:9,10, Ga 5:14. We must love our neighbour as truly as we love ourselves, and without dissimulation; we must evidence our love to our neighbour in the same way as that by which we evidence our love to ourselves, preventing his hurt, and procuring his good, to the utmost of our power. We must do to our neighbour as we would be done to ourselves (Mt 7:12), putting our souls into his soul's stead, Job 16:4,5. Nay, we must in many cases deny ourselves for the good of our neighbour, as Paul, 1Co 9:19, etc. Herein the gospel goes beyond even that excellent precept of the law; for Christ, by laying down his life for us, has taught us even to lay down our lives for the brethren, in some cases (1Jo 3:16), and so to love our neighbour better than ourselves.
¹⁹ Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.
²⁰ And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free.
²¹ And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering.
²² And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.
²³ And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.
²⁴ But in the fourth year all the fruit thereof shall be holy to praise the LORD withal.
²⁵ And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.
²⁶ Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.
²⁷ Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
²⁸ Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
²⁹ Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.
Here is, I. A law against mixtures, Le 19:19. God in the beginning made the cattle after their kind (Ge 1:25), and we must acquiesce in the order of nature God hath established, believing that is best and sufficient, and not covet monsters. Add thou not unto his works, lest he reprove thee; for it is the excellency of the work of God that nothing can, without making it worse, be either put to it or taken from it, Ec 3:14. As what God has joined we must not separate, so what he has separated we must not join. The sowing of mingled corn and the wearing of linsey-woolsey garments are forbidden, either as superstitious customs of the heathen or to intimate how careful they should be not to mingle themselves with the heathen nor to weave any of the usages of the Gentiles into God's ordinances. Ainsworth suggests that it was to lead Israel to the simplicity and sincerity of religion, and to all the parts and doctrines of the law and gospel in their distinct kinds. As faith is necessary, good works are necessary, but to mingle these together in the cause of our justification before God is forbidden, Ga 2:16.
II. A law for punishing adultery committed with one that was a bondmaid that was espoused, Le 19:20-22. If she had not been espoused, the law appointed no punishment at all; being espoused, if she had not been a bondmaid, the punishment had been no less than death: but, being as yet a bondmaid (though before the completing of her espousals she must have been made free), the capital punishment is remitted, and they shall both be scourged; or, as some think, the woman only, and the man was to bring a sacrifice. It was for the honour of marriage, though but begun by betrothing, that the crime should be punished; but it was for the honour of freedom that it should not be punished as the debauching of a free woman was, so great was the difference then made between bond and free (Ga 4:30); but the gospel of Christ knows no such distinction, Col 3:11.
III. A law concerning fruit-trees, that for the first three years after they were planted, if they should happen to be so forward as to bear in that time, yet no use should be made of the fruit, Le 19:23-25. It was therefore the practice of the Jews to pluck off the fruit, as soon as they perceived it knit, from their young trees, as gardeners do sometimes, because their early bearing hinders their growing. If any did come to perfection, it was not to be used in the service either of God or man; but what they bore the fourth year was to be holy to the Lord, either given to the priests, or eaten before the Lord with joy, as their second tithe was, and thenceforward it was all their own. Now, 1. Some think this taught them not to follow the custom of the heathen, who, they say, consecrated the very first products of their fruit-trees to their idols, saying that otherwise all the fruits would be blasted. 2. This law in the case of fruit-trees seems to be parallel with that in the case of animals, that no creature should be accepted as an offering till it was past eight days old, nor till that day were children to be circumcised; see Le 22:27. God would have the first-fruits of their trees, but, because for the first three years they were as inconsiderable as a lamb or a calf under eight days old, therefore God would not have them, for it is fit he should have every thing at its best; and yet he would not allow them to be used, because his first-fruits were not as yet offered: they must therefore be accounted as uncircumcised, that is, as an animal under eight days' old, not fit for any use. 3. We are hereby taught not to be over-hasty in catching at any comfort, but to be willing with patience to wait the time for the enjoyment of it, and particularly to acknowledge ourselves unworthy of the increase of the earth, our right to the fruits of which was forfeited by our first parents eating forbidden fruit, and we are restored to it only by the word of God and prayer, 1Ti 4:5.
IV. A law against the superstitious usages of the heathen, Le 19:26-28. 1. Eating upon the blood, as the Gentiles did, who gathered the blood of their sacrifices into a vessel for their demons (as they fancied) to drink, and then sat about it, eating the flesh themselves, signifying their communion with devils by their feasting with them. Let not this custom be used, for the blood of God's sacrifices was to be sprinkled on the altar, and then poured at the foot of it, and conveyed away. 2. Enchantment and divination, and a superstitious observation of the times, some days and hours lucky and others unlucky. Curious arts of this kind, it is likely, had been of late invented by the Egyptian priests, to amuse the people, and support their own credit. The Israelites had seen them practised, but must by no means imitate them. It would be unpardonable in those to whom were committed the oracles of God to ask counsel of the devil, and yet worse in Christians, to whom the Son of God is manifested, who has destroyed the works of the devil. For Christians to have their nativities cast, and their fortunes told them, to use spells and charms for the cure of diseases and the driving away of evil spirits, to be affected with the falling of the salt, a hare crossing the way, cross days, or the like, is an intolerable affront to the Lord Jesus, a support of paganism and idolatry, and a reproach both to themselves and to that worthy name by which they are called: and those must be grossly ignorant, both of the law and the gospel, that ask, "What harm is there in these things?" Is it no harm for those that have fellowship with Christ to have fellowship with devils, or to learn the ways of those that have? Surely we have not so learned Christ. 3. There was a superstition even in trimming themselves used by the heathen, which must not be imitated by the people of God: You shall not round the corners of your heads. Those that worshipped the hosts of heaven, in honour of them, cut their hair so as that their heads might resemble the celestial globe; but, as the custom was foolish itself, so, being done with respect to their false gods, it was idolatrous. 4. The rites and ceremonies by which they expressed their sorrow at their funerals must not be imitated, Le 19:28. They must not make cuts or prints in their flesh for the dead; for the heathen did so to pacify the infernal deities they dreamt of, and to render them propitious to their deceased friends. Christ by his sufferings has altered the property of death, and made it a true friend to every true Israelite; and now, as there needs nothing to make death propitious to us (for, if God be so, death is so of course), so we sorrow not as those that have no hope. Those whom the God of Israel had set apart for himself must not receive the image and superscription of these dunghill deities. Lastly, The prostituting of their daughters to uncleanness, which is here forbidden (Le 19:29), seems to have been practised by the heathen in their idolatrous worships, for with such abominations those unclean spirits which they worshipped were well pleased. And when lewdness obtained as a religious rite, and was committed in their temples, no marvel that the land became full of that wickedness, which, when it entered at the temple-doors, overspread the land like a mighty torrent, and bore down all the fences of virtue and modesty. The devil himself could not have brought such abominations into their lives if he had not first brought them into their worships. And justly were those given up to vile affections who forsook the holy God, and gave divine honours to impure spirits. Those that dishonour God are thus suffered to dishonour themselves and their families.
30-37
Moral Laws (1490 BC)
道德律法（主前 1490 年）
³⁰ "你们当守我的安息日，敬我的圣所。我是耶和华。
³¹ 不可偏向那些交鬼的，也不可寻求观兆的，以致被他们玷污了。我是耶和华你们的神。
³² 在白发的人面前，你要站起来；也要尊敬老人，又要敬畏你的神。我是耶和华。
³³ "若有外人在你们的地中和你同居，就不可欺负他。
³⁴ 和你们同居的外人，你们要看他如本地人一样，并要爱他如己，因为你们在埃及地也作过寄居的。我是耶和华你们的神。
³⁵ "你们施行审判，不可行不义；在尺、秤、量器上也都不可不公平。
³⁶ 当用公道的天平、公道的法码、公道的升斗、公道的量器。我是耶和华你们的神，曾把你们从埃及地领出来的。
³⁷ "所以你们要谨守遵行我一切的律例、典章。我是耶和华。"
本段可见：I. 一条为保守那专门归神使用之时日与地点之尊荣的律法（利 19:30）。这会成为保障他们既不沾染外邦的偶像崇拜与迷信、又在交往中不染一切不道德之事的手段。1. 安息日当虔诚地遵守，而不是遵守外邦人迷信地看重的那些时日（利 19:26）。2. 圣所当受敬畏：当十分小心地以律法所要求的纯洁和预备来就近会幕，并在那里以谦卑、端庄和专心致志来侍立，因为这是他们在如此可畏之威严面前所当有的态度。虽然如今再无一处地方因神的设立而像当时的会幕和圣殿那样圣洁，但这条律法仍约束我们敬重基督徒为敬拜而举行的严肃聚会，因为这样的聚会有基督特别同在的应许；当我们在这样的聚会中领受圣礼的施行时，也当持守相当的端庄（传 5:1）。
II. 警告一切与行邪术者及与交鬼者有交往的人：不可偏向他们，不可寻求他们，不要因他们所发的恶而害怕，也不要盼望从他们得什么好处。不要看重他们的威吓、应许或预言；不要向他们寻求启示或建议，因为若如此行，你们就被此事玷污，在神和你们自己的良心中都成为可憎。正是这罪使扫罗的恶行达到顶点，他因此被神弃绝（代上 10:13）。
III. 吩咐年轻人尊敬老年人：在白发的人面前，你要站起来（利 19:32）。年老是可尊的，那亘古在昔者要求人把当得的尊敬归给它。白发是荣耀的冠冕。 那些蒙神以长寿这普遍福分所赐的人，我们当以特别的礼仪来表示尊敬；而那些在年岁中既智慧又善良的人，更配得加倍的尊敬：对这样的老人，当献上的尊重远不止于在他们面前站起来而已；他们的名誉与安慰当被细心地顾念，他们的经验与观察当被善用，他们的忠告当被请教并听从（伯 32:6,7）。有人认为，这里当受尊敬其面、其位的"老人"是指在职位上作长老的，正如"白发"是指在年岁上作长老的；两者都当如父亲般被尊敬，并在敬畏神中如此行，因为神已将自己的尊荣分赐于两者。当注意，宗教教导礼仪，并约束我们把尊敬归给当受尊敬的人。当孩童骄傲地对待老人，卑贱的人轻慢尊贵的人时，那便是地上极大的堕落与混乱（赛 3:5；伯 30:1,12）。老年人当受此敬，年轻人当献此敬；因为谦卑而恭敬地对待一切在己之上者，既是他们青年之本分，也是他们青年之装饰。
IV. 吩咐以色列人善待外人（利 19:33,34）。神的律法和他的护理都使以色列远超万民之上尊贵，但他们不可因此自以为有权践踏本国以外的一切人，任意欺侮他们；不，你不可欺负外人，却要爱他如己，爱他如你本国的民。 这里假定这外人并非拜偶像之人，而是敬拜以色列之神的人，虽然未受割礼，至少是"门的归信者"，若不是"义的归信者"：若有这样的人在他们中间寄居，他们不可欺负他，不可欺压他，不可在交易中欺瞒他，利用他对他们的律例与习俗的无知；他们当视欺哄外人与欺哄以色列人同样为罪；"不"（犹太拉比说）"他们甚至不可因他是外人、从前是拜偶像者而责备他。" 外人是神特别眷顾的对象，正如寡妇和孤儿一样，因为帮助无助者正是他的尊荣（诗 146:9）。所以，我们若苦待他们、加给他们任何难处，便是冒极大的危险。外人当在神的恩典中受欢迎，所以我们当尽所能邀请他们来就这恩典，并将信仰举荐给他们，使之得他们的好评。善待外人显出宽宏的性情，也显出对神这位共同天父的敬虔；因为那些不同国家、习俗和语言的人，都是同一血脉所造。但此处还加上了一条犹太人所特有的理由：因为你们在埃及地也作过寄居的。 神那时恩待了你们，所以你们如今也当恩待外人，照你们当时愿人所行的那样待他们。你们曾作寄居的，如今却如此被高举；所以你们并不知道这些你们所轻看的外人，将来会到何种地步。
V. 此处又命在秤与量器上秉公而行。在交易中不可有诡诈（利 19:35）。当极其准确（利 19:36）。在称量时，我们表面上是为与我们所交易的人各得其所；但若秤与量器是虚假的，这便如同审判中的腐败，是在公义的幌子下行欺骗；这样损人利己地欺骗人，比掏人口袋或在路上抢劫更为恶劣。卖方有义务给足货物，买方有义务给足所议定的价钱，这非有公道的天平、法码和量器不能办到。不要有人越分欺压他的弟兄，因为虽然人看不见，但神必作这一切事的报仇者。
VI. 本章以一条总括性的命令作结（利 19:37）：你们要谨守遵行我一切的律例。 请注意，1. 除非我们以极大的细心和思考来观察神的律例，否则我们不太可能遵行它们。2. 然而仅仅观察神的诫命是不够的，我们必须以良心来顺服它们。若我们在行为上不虔诚，仅在见解上精细，与我们又有何益？3. 正直的心尊重神的一切诫命（诗 119:6）。虽然在做所当行的事上，手常常失败，眼却仍观察神的一切律例。我们不可挑选自己的本分，而当立志在神一切旨意上得以完全。
英文原文
Moral Laws (1490 BC)
³⁰ Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.
³¹ Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.
³² Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD.
³³ And if a stranger sojourn with thee in your land, ye shall not vex him.
³⁴ But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.
³⁵ Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.
³⁶ Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.
³⁷ Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.
Here is, I. A law for the preserving of the honour of the time and place appropriated to the service of God, Le 19:30. This would be a means to secure them both from the idolatries and superstitions of the heathen and from all immoralities in conversation. 1. Sabbaths must be religiously observed, and not those times mentioned (Le 19:26) to which the heathen had a superstitious regard. 2. The sanctuary must be reverenced: great care must be taken to approach the tabernacle with that purity and preparation which the law required, and to attend there with that humility, decency, and closeness of application which became them in the immediate presence of such an awful majesty. Though now there is no place holy by divine institution, as the tabernacle and temple then were, yet this law obliges us to respect the solemn assemblies of Christians for religious worship, as being held under a promise of Christ's special presence in them, and to carry ourselves with a due decorum while in those assemblies we attend the administration of holy ordinances, Ec 5:1.
II. A caution against all communion with witches, and those that were in league with familiar spirits: "Regard them not, seek not after them, be not in fear of any evil from them nor in hopes of any good from them. Regard not their threatenings, or promises, or predictions; seek not to them for discovery or advice, for, if you do, you are defiled by it, and rendered abominable both to God and your own consciences." This was the sin that completed Saul's wickedness, for which he was rejected of God, 1Ch 10:13.
III. A charge to young people to show respect to the aged: Thou shall rise up before the hoary head, Le 19:32. Age is honourable, and he that is the Ancient of days requires that honour be paid to it. The hoary head is a crown of glory. Those whom God has honoured with the common blessing of long life we ought to honour with the distinguishing expressions of civility; and those who in age are wise and good are worthy of double honour: more respect is owing to such old men than merely to rise up before them; their credit and comfort must be carefully consulted, their experience and observations improved, and their counsels asked and hearkened to, Job 32:6,7. Some, by the old man whose face or presence is to be honoured, understand the elder in office, as by the hoary head the elder in age; both ought to be respected as fathers, and in the fear of God, who has put some of his honour upon both. Note, Religion teaches good manners, and obliges us to give honour to those to whom honour is due. It is an instance of great degeneracy and disorder in a land when the child behaves himself proudly against the ancient, and the base against the honourable, Isa 3:5, Job 30:1,12. It becomes the aged to receive this honour, and the younger to give it; for it is the ornament as well as duty of their youth to order themselves lowly and reverently to all their betters.
IV. A charge to the Israelites to be very tender of strangers, Le 19:33,34. Both the law of God and his providence had vastly dignified Israel above any other people, yet they must not therefore think themselves authorized to trample upon all mankind but those of their own nation, and to insult them at their pleasure; no, "Thou shall not vex a stranger, but love him as thyself, and as one of thy own people." It is supposed that this stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised, a proselyte of the gate at least, though not a proselyte of righteousness: if such a one sojourned among them, they must not vex him, nor oppress, nor over-reach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger as to cheat an Israelite; "nay" (say the Jewish doctors) "they must not so much as upbraid him with his being a stranger, and his having been formerly an idolater." Strangers are God's particular care, as the widow and the fatherless are, because it is his honour to help the helpless, Ps 146:9. It is therefore at our peril if we do them any wrong, or put any hardships upon them. Strangers shall be welcome to God's grace, and therefore we should do what we can to invite them to it, and to recommend religion to their good opinion. It argues a generous disposition, and a pious regard to God, as a common Father, to be kind to strangers; for those of different countries, customs, and languages, are all made of one blood. But here is a reason added peculiar to the Jews: "For you were strangers in the land of Egypt. God then favoured you, therefore do you now favour the strangers, and do to them as you then wished to be done to. You were strangers, and yet are now thus highly advanced; therefore you know not what these strangers may come to, whom you are apt to despise."
V. Justice in weights and measures is here commanded. That there should be no cheat in them, Le 19:35. That they should be very exact, Le 19:36. In weighing and measuring, we pretend a design to give all those their own whom we deal with; but, if the weights and measures be false, it is like a corruption in judgment, it cheats under colour of justice; and thus to deceive a man to his damage is worse than picking his pocket or robbing him on the highway. He that sells is bound to give the full of the commodity, and he that buys the full of the price agreed upon, which cannot be done without just balances, weights, and measures. Let no man go beyond or defraud his brother, for, though it be hidden from man, it will be found that God is the avenger of all such.
VI. The chapter concludes with a general command (Le 19:37): You shall observe all my statutes, and do them. Note, 1. We are not likely to do God's statutes, unless we observe them with great care and consideration. 2. Yet it is not enough barely to observe God's precepts, but we must make conscience of obeying them. What will it avail us to be critical in our notions, if we be not conscientious in our conversations? 3. An upright heart has respect to all God's commandments, Ps 119:6. Though in many instances the hand fails in doing what should be done, yet the eye observes all God's statutes. We are not allowed to pick and choose our duty, but must aim at standing complete in all the will of God.
本章虽含若干礼仪性的规条，但大多都是道德性的律例。有人或许会希奇：律法中较轻的一些事项竟被详细发挥（请看论大麻风的两长章便是明证），而许多更重的事却被浓缩于狭小的篇幅之内；本章中好些单独的经文，便已包摄了关乎审判与怜悯的整套律法；因为这些事在每个人良心中都是显明的，人自己的心思足以解释并注释这些事。I. 本章中唯独约束犹太人的律例有：1. 论平安祭（利19:5-8）。2. 论田间遗落的庄稼（利19:9,10）。3. 禁止牲畜、种子与衣料的搀杂（利19:19）。4. 论树木（利19:23-25）。5. 禁止若干迷信的习俗（利19:26-28）。II. 然而这些规条中，多数对我们仍有约束力，因为它们正是十诫中大多条目的释义。1. 此处重复了十诫的序言——“我是耶和华”——共十五次之多。2. 十诫的总纲。第一块法版的内容总归在这一句：“你们要圣洁”（利19:2）。第二块法版的内容总归在这一句：“要爱人如己”（利19:18），并且对“谁是我的邻舍呢”这一问题作出答复（利19:33,34）。3. 各条诫命分别有所论及。(1.) 第一诫含于本章屡次重申之“我是你们的神”一语中；此处又禁止行法术（利19:26）与交鬼（利19:31），因为这些事是把魔鬼当作神。(2.) 第二诫所禁的偶像崇拜，于利19:4被禁。(3.) 第三诫所论的妄称神的名，于利19:12被禁。(4.) 守安息日之礼被强调（利19:3,30）。(5.) 儿女当孝敬父母（利19:3），并当尊敬老人（利19:32）。(6.) 第六诫所禁的仇恨与报复，于此处被禁（利19:17,18）。(7.) 论奸淫（利19:20-22）与淫乱（利19:29）。(8.) 审判当行公义（利19:15），偷盗被禁（利19:11），欺哄与扣留当纳之物被禁（利19:13），以及诡诈的法码被禁（利19:35,36）。(9.) 说谎（利19:11），谤讟（利19:14），往来传舌与作假见证（利19:16）。(10.) 第十诫约束人的心，本章这一条也同样——“不可心里恨你的弟兄”（利19:17）。此处并以庄严的话嘱咐人遵守这一切律例（利19:37）。如今这些事并不需许多帮助便可明白，却需要恒切的谨慎与儆醒才能遵行。“凡遵行这些诫命的，便有大聪明。”