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繁體中文
英文原文
Moses at this chapter comes to the particular statues which he had to give in charge to Israel, and he begins with those which relate to the worship of God, and particularly those which explain the second commandment, about which God is in a special manner jealous. I. They must utterly destroy all relics and remains of idolatry, De 12:1-3. II. They must keep close to the tabernacle, De 12:4,5. The former precept was intended to prevent all false worship, the latter to preserve the worship God had instituted. By this latter law, 1. They are commanded to bring all their offerings to the altar of God, and all their holy things to the place which he should choose, De 12:6,7,11,12,14,18,26-28. 2. They are forbidden, in general, to do as they now did in the wilderness (De 12:8-11), and as the Canaanites had done (De 12:29-32), and, in particular, to eat the hallowed things at their own houses (De 12:13,17,18), or to forsake the instituted ministry, De 12:19. 3. They are permitted to eat flesh as common food at their own houses, provided they do not eat the blood, De 12:15,16, and again, De 12:20-26.
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Relics of Idolatry to Be Destroyed (1451 BC)
繁體中文
當毀壞偶像崇拜的遺跡（主前1451年）
1 「你們存活在世的日子，在耶和華─你列祖的 神所賜你們為業的地上，要謹守遵行的律例典章乃是這些：
2 你們所要趕出的國民事奉他們神的各處地方，無論在高岡上、在小山上、在各青翠樹下，你們都要盡行毀壞。
3 也要拆毀他們的祭壇，打碎他們的柱像，用火焚燒他們的木偶，砍下他們雕刻的神像，並將其名從那地方除滅。
4 你們不可照樣待耶和華─你們的 神。
從那些偉大的根本真理——即有一位 神，而且只有一位 神——生發出那些偉大的基本律法：這位 神當受敬拜，惟獨他當受敬拜，因此我們在他以外不可有別的神。這是第一條誡命，第二條則是它的護欄，或說是圍著它的籬笆。為了防止人轉向假神，我們被禁止用拜假神的方式和方法來敬拜真神，又被吩咐遵守所設立的敬拜典章，好使我們專一敬拜正當的對象。為此緣故，摩西對第二條誡命的解說十分詳盡。本章和以下四章所載的，大多與此相關。 這些律例典章是他們當謹守遵行的（申12:1）：1. 在他們安息與繁盛的日子，就是他們作迦南主人的時候。我們不可想：我們的信仰只是在為奴之年才當作我們的工作，在孤寂之處才當作我們的消遣，在患難之中才當作我們的安慰；不，當我們承受美地之時，仍要在迦南像在曠野一樣維持對 神的敬拜；當我們長大成人，也像作孩童時一樣；當我們事務繁忙，也像無別事可作時一樣。2. 所有的日子，只要你們存活在世。我們在此試驗的狀態中，必須持續順服直到末了，永不離棄本分，也不可對行善生厭。如今，
**一、**他們在此受命廢除並拔除迦南人事奉偶像所用的一切（申12:2,3）。此處沒有提到偶像廟宇，這就支持了某些人的意見：摩西在曠野所支搭的會幕，是為宗教用途而建造的第一個居所，廟宇是從它開始的。但那些曾被使用、如今當被夷平的地方，是他們在山岡上、小山上的敬拜圍地（好像地勢的高度能對他們敬虔的上升有所助益似的），以及在青翠樹下——或因為令人舒暢，或因為令人起敬：凡能使人心安逸敬肅、收斂寧靜的，都被認為有助於敬虔。樹林的莊嚴蔭蔽和寂靜，至今仍為好沉思的人所欣賞。但這些隱退之處給外邦人在敬拜偶像上的好處，是遮掩那些見不得光的黑暗之作；所以這一切都當被毀壞——連同本地人敬拜他們的神明所用的祭壇、柱像和偶像，都當如此毀壞，使它們的名被埋葬於遺忘之中，不但不當帶著敬意被記念，更是完全不當被記念。他們如此當顧到：1. 他們那地的聲譽；不可讓人論到這聖地說它曾這樣被玷污，卻要把這一切糞堆都搬走，當作可羞恥之物。2. 他們信仰的安全；不可留下任何殘餘，免得不敬虔不思想的人，特別是在敗壞的時代，會拿來用於事奉以色列的 神。要把這些瘟疫之所拆毀，當作可懼怕之物。他把關乎敬拜的律例以此為開始，因為必須先恨惡那惡的，才能堅持倚附那善的（羅12:9）。 神的國度必須在人和地點上建立於魔鬼國度的廢墟之上；因為二者不能並存，基督和彼列之間也不能有任何相交。
**二、**他們受命不可把拜偶像者的儀式和習俗搬入對 神的敬拜；不可，即使打著美化改良敬拜的旗號也不可（申12:4）：「你們不可照樣待耶和華─你們的 神」，就是「你們不可想以在山岡上獻祭、立柱像、栽樹叢、立偶像來尊榮他；不可，你們不可在敬拜上放縱奢侈的幻想，也不可以為凡能取悅那幻想的，就能取悅 神：他超乎萬神之上，不當像別的神明那樣受敬拜。」
英文原文
Relics of Idolatry to Be Destroyed (1451 BC)
¹ These are the statutes and judgments, which ye shall observe to do in the land, which the LORD God of thy fathers giveth thee to possess it, all the days that ye live upon the earth.
² Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree:
³ And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place.
⁴ Ye shall not do so unto the LORD your God.
From those great original truths, That there is a God, and that there is but one God, arise those great fundamental laws, That that God is to be worshipped, and he only, and that therefore we are to have no other God before him: this is the first commandment, and the second is a guard upon it, or a hedge about it. To prevent a revolt to false gods, we are forbidden to worship the true God in such a way and manner as the false gods were worshipped in, and are commanded to observe the instituted ordinances of worship that we may adhere to the proper object of worship. For this reason Moses is very large in his exposition of the second commandment. What is contained in this and the four following chapters mostly refers to that. These are statutes and judgments which they must observe to do (De 12:1), 1. In the days of their rest and prosperity, when they should be masters of Canaan. We must not think that our religion is instituted only to be our work in the years of our servitude, our entertainment in the places of our solitude, and our consolation in affliction; no, when we come to possess a good land, still we must keep up the worship of God in Canaan as well as in a wilderness, when we have grown up as well as when we are children, when we are full of business as well as when we have nothing else to do. 2. All the days, as long as you live upon the earth. While we are here in our state of trial, we must continue in our obedience, even to the end, and never leave our duty, nor grow weary of well-doing. Now,
I. They are here charged to abolish and extirpate all those things that the Canaanites had served their idol-gods with, De 12:2,3. Here is no mention of idol-temples, which countenances the opinion some have, that the tabernacle Moses reared in the wilderness was the first habitation that ever was made for religious uses, and that from it temples took their rise. But the places that had been used, and were now to be levelled, were enclosures for their worship on mountains and hills (as if the height of the ground would give advantage to the ascent of their devotions), and under green trees, either because pleasant or because awful: whatever makes the mind easy and reverent, contracts and composes it, was thought to befriend devotion. The solemn shade and silence of a grove are still admired by those that are disposed to contemplation. But the advantage which these retirements gave to the Gentiles in the worship of their idols was that they concealed those works of darkness which could not bear the light; and therefore they must all be destroyed, with the altars, pillars, and images, that had been used by the natives in the worship of their gods, so as that the very names of them might be buried in oblivion, and not only not be remembered with respect, but not remembered at all. They must thus consult, 1. The reputation of their land; let it never be said of this holy land that it had been thus polluted, but let all these dunghills be carried away, as things they were ashamed of. 2. The safety of their religion; let none be left remaining, lest profane unthinking people, especially in degenerate ages, should make use of them in the service of the God of Israel. Let these pest-houses be demolished, as things they were afraid of. He begins the statutes that relate to divine worship with this, because there must first be an abhorrence of that which is evil before there can be a steady adherence to that which is good, Ro 12:9. The kingdom of God must be set up, both in persons and places, upon the ruins of the devil's kingdom; for they cannot stand together, nor can there be any communion between Christ and Belial.
II. They are charged not to transfer the rites and usages of idolaters into he worship of God; no, not under colour of beautifying and improving it (De 12:4): You shall not do so to the Lord your god, that is, "you must not think to do honour to him by offering sacrifices on mountains and hills, erecting pillars, planting groves, and setting up images; no, you must not indulge a luxurious fancy in your worship, nor think that whatever pleases that will please God: he is above all gods, and will not be worshipped as other gods are."
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Where Sacrifices Must Be Offered; Ceremonial Observances; Cautions Against Idolatrous Rites (1451 BC)
繁體中文
當在何處獻祭；典禮上的當遵之事；防備偶像崇拜之禮儀的警戒（主前1451年）
⁵ 但耶和華─你們的神從你們各支派中選擇何處為立他名的居所，你們就要往那裏去求問， ⁶ 將你們的燔祭、平安祭、十分取一之物、和手中的舉祭、並還願祭、甘心祭、以及牛群羊群中頭生的，都奉到那裏。 ⁷ 在那裏，耶和華─你們神的面前，你們和你們的家屬都可以吃，並且因你手所辦的一切事蒙耶和華─你的神賜福，就都歡樂。 ⁸ 我們今日在這裏所行的，是各人行自己眼中看為正的事，你們將來不可這樣行； ⁹ 因為你們還沒有到耶和華─你神所賜你的安息地、所給你的產業。 ¹⁰ 但你們過了約但河，得以住在耶和華─你們神賜你們為業之地，又使你們太平，不被四圍的一切仇敵擾亂，安然居住的時候， ¹¹ 那時要將我所吩咐你們的燔祭、平安祭、十分取一之物、和手中的舉祭、並特為向耶和華許的願，都奉到耶和華─你們神所選擇要立為他名的居所； ¹² 你們和兒女、僕婢、並住在你們城裏的利未人，都要在耶和華─你們神的面前歡樂；因為利未人在你們中間沒有分沒有業。 ¹³ 你當謹慎，不可在你所看中的各處獻燔祭。 ¹⁴ 惟獨耶和華從你那一支派中所選擇的地方，你就要在那裏獻燔祭，行我一切所吩咐你的。 ¹⁵ 然而，在你各城裏都可以照耶和華─你神所賜你的福分，隨心所欲地宰牲吃肉；無論潔淨人不潔淨人都可以吃，就如吃羚羊與鹿一般。 ¹⁶ 只是不可吃血，要倒在地上，如同倒水一樣。 ¹⁷ 你的五穀、新酒、和油的十分之一、或是牛群羊群中頭生的、或是你許的願、你甘心獻的、和你手中的舉祭，都不可在你城裏吃； ¹⁸ 但要在耶和華─你的神面前吃，在耶和華─你神所選擇的地方；你和你的兒女、僕婢、並住在你城裏的利未人，都可以吃；也要因你手所辦的一切事，在耶和華─你神的面前歡樂。 ¹⁹ 你要謹慎，在你所住的一生一世，總不可撇棄利未人。 ²⁰ 耶和華─你的神照他所應許的擴張你境界的時候，你心裏若說：我要吃肉；因為你的心渴望吃肉，你可以隨心所欲地吃肉。 ²¹ 耶和華─你神所選擇要立為他名的地方，若離你太遠，就可以照我所吩咐的，將耶和華賜給你的牛羊宰了，可以在你各城裏隨心所欲地吃。 ²² 你吃那肉，要像吃羚羊與鹿一般；無論潔淨人不潔淨人都可以吃。 ²³ 只是你要心意堅定，不可吃血，因為血就是生命；你不可將生命與肉同吃。 ²⁴ 不可吃血，要倒在地上，如同倒水一樣。 ²⁵ 不可吃血，使你和你的子孫在世亨通，行耶和華眼中看為正的事。 ²⁶ 只是你分別為聖的物、和你的還願祭，要奉到耶和華所選擇的地方去； ²⁷ 將你的燔祭，就是把肉和血，獻在耶和華─你神的壇上；你平安祭的血要倒在耶和華─你神的壇上，肉你自己可以吃。 ²⁸ 你要謹守聽從我所吩咐的一切話，使你和你的子孫永遠得享福樂，行耶和華─你神眼中看為善、看為正的事。 ²⁹ 耶和華─你的神將你所要進去得為業的列國從你面前剪除，你得了他們的地，住在其間的時候； ³⁰ 你要謹慎，不可在他們從你面前被滅之後，隨從他們的網羅；也不可尋問他們的神說：這些國民怎樣事奉他們的神，我也要照樣行。 ³¹ 你不可向耶和華─你的神這樣行；因為他們向自己的神所行的，是耶和華所憎嫌、所恨惡的一切可憎惡的事；甚至將自己的兒女用火焚燒，獻給他們的神。 ³² 凡我所吩咐的，你們都要謹守遵行，不可加添，也不可刪減。
據我所記，摩西全部律法中沒有一條個別的誡命，像這條這樣被大力強調、反复囑咐——這條誡命要求他們把一切祭物都帶到設在會幕院子裏的那座獨一的壇前，在那裏履行他們宗教的一切禮儀；因為論到道德上的事奉，那時無疑與如今一樣，人可以在各處禱告，正如他們在會堂裏所作的。遵行此事的命令，和禁止違背的禁令，在此一再重複，如同我們教導兒童一般；然而我們確知聖經中沒有虛空的重复；所以如此重重強調，1. 是因百姓的心有奇特的傾向於偶像崇拜和迷信，並且他們將被許多誘惑所包圍，處於危險之中。2. 是因遵守這項安排對他們極為有用——既能防止在敬拜中引入敗壞的風俗，又能在他們中間保持合一和弟兄之愛，使他們既然都聚集在一處，便能繼續同道同心。3. 是因這項安排的意義。他們必須持守一處，作為他們相信那兩大真理的記號——我們在新約看見這二者並列（提前 2:5）：只有一位神，並在神和人中間，只有一位中保。這不僅有助於維持神格合一的觀念，更是向他們暗示（雖然他們不能穩妥地辨明）那藉著彌賽亞到神面前來、與他相交的唯一途徑。
現在我們把這段長長的囑咐歸納為它應有的幾個要點。
一、此處應許：當他們在迦南定居——當他們得了太平，不被四圍的一切仇敵擾亂——神就要揀選一個確定的地方，指定作為他們合一的中心，他們當把一切祭物都帶到那裏（申 12:10–11）。當注意：1. 他們既要被約束於一處，便不會對那地方存疑，而必確知那是何處。基督若有意在福音之下使任何一處成為羅馬所偽稱的那種權勢中心，我們便不會如今這樣對所指定的地方毫無所知。2. 神不把揀選之權留給他們，免得各支派為此爭競——各人為世俗利益力圖把那地方設在自己中間；他把揀選之權留給自己，正如他把救贖主的指定和聖禮的設立留給自己一樣。3. 他不像從前指定基利心山和以巴路山為宣佈祝福和咒詛之地那樣（申 11:29），在此就指定那地方，而是把這事留到日後，藉此使他們期望從天上得著進一步的指示，並在摩西被接去之後得著屬天的引導。神所揀選的地方，被稱為他要將他的名立在那裏的地方，即他要稱為自己所有的——他的尊榮要居住之處，他要在其中向他的百姓顯現，使自己被人認識（正如人藉著自己的名字被認識一樣），並在其中接受敬拜——他的名既被讚美、又被求告。那是他的居所——他作為以色列的王，要在其中設立寶座，被一切敬虔尋求他的人尋見。約櫃是神同在的記號；約櫃安放之處，神便將他的名立在那裏，那便是他的居所。其中藏有律法的版；因為除了那些樂意從他口中領受律法的人之外，無人可期望從神手中得著恩惠。神最初揀選存放約櫃的地方是示羅；那地方因犯罪而失去尊榮之後，我們看見約櫃在基列耶琳和別處；但最終在大衛的時代，它被定於耶路撒冷，而神論到所羅門的聖殿，比論到任何別的地方更為明確地說：我已揀選這地方作為獻祭的殿（代下 7:12）。參代下 6:5。如今在福音之下，我們沒有能使金子成聖的殿，也沒有能使禮物成聖的壇，惟有基督；至於敬拜的地方，先知早已預言，在各處必有人獻上屬靈的香祭（瑪 1:11）。我們的主也已宣告：那些不論在這山上或在耶路撒冷、卻用心靈誠實敬拜神的，才被算為真實的敬拜者（約 4:23）。
二、他們受命要把一切燔祭和平安祭帶到神所揀選的這地方（申 12:6，又申 12:11）：在那裏你們要將我所吩咐的都奉上；又（申 12:14）：在那裏獻你的燔祭；又（申 12:27）：肉和血必須獻在耶和華─你神的壇上。至於他們的平安祭（此處稱為祭），雖然他們要吃那肉，血卻要倒在壇上。藉此他們受教：神所要求和悅納的祭物和供物，並非為其本身的緣故，也非因其中有何內在的價值，作為自然的臣服和敬拜的表示；它們的效能完全來自所獻於其上的那座壇——它預表基督；而禱告和讚美，作為更為必要、更有價值的事奉，神的百姓無論在何處都當每日獻上。一個敬虔的以色列人，雖然也許一連數月沒有機會把祭物帶到壇前，卻仍能榮耀神、與他保持相交、並從他得著憐憫。但這事表明我們基督徒所負的義務——要奉耶穌基督的名把一切屬靈的祭獻給神，單單指望靠著他的中保之工蒙悅納（彼前 2:5）。
三、他們受命要在耶和華面前，帶著聖潔的喜樂享用他們分別為聖的物。他們不但要將當獻給神的祭物帶到壇前，更要把律法所指定他們當吃喝的一切——為榮耀神、作為與他相交之記號的——都帶到設壇之處（申 12:6）。他們的十分取一之物、手中的舉祭——即初熟的果子——他們的還願祭、甘心祭、和頭生的，凡律法規定他們自己或祭司利未人當照宗教方式使用的，都要帶到神所揀選的地方——如同王國各處屬於王冠的一切收入，都匯入國庫。又（申 12:7）：在那裏你們當在耶和華面前吃，並因你手所辦的一切事歡樂；又（申 12:12）：你們和你們的兒女、使女，都要在耶和華面前歡樂。 當注意此處：1. 我們在事奉神、歸榮耀給神的事上所作的，若非我們自己的過失，便歸於我們自己的益處。獻祭給神的人，可以蒙悅納在他面前吃，並享用他們的祭物：他與我們一同坐席，我們與他一同坐席（啟 3:20）。我們若榮耀神，便建立自己，並藉著神的恩典栽培自己的心——增長知識和信心，使敬虔的情感活潑，並堅固恩典的習慣和決心：靈魂便因此得著滋養。2. 為神所作的工，當帶著聖潔的喜樂和甘心而作。你們當吃並歡樂（申 12:7，又申 12:12、18）。（1）他們既在耶和華面前，就當歡樂（申 12:12）。神的旨意是要我們以歡欣事奉他；沒有人比那些以眼淚遮蓋他壇的人更惹他不悅（瑪 2:13）。看我們所事奉的主何等美好——他竟把我們在工作時歌唱定為我們的本分。連兒女和僕人也要在神面前與他們一同歡樂，使宗教的事奉對他們成為愉快，而非重擔或苦役。（2）他們必須帶走他們在與神相交中所尋得的那份喜樂的甘甜回味；他們當在他們手所辦的一切事上歡樂（申 12:7）。他們當把在與神相交中所得的某種安慰，帶入他們日常的職業中；靈魂既這樣剛強，無論作甚麼都當全心全意甘心樂意地去作。而這種在神和他的恩典中聖潔敬虔的喜樂——我們當靠它常常喜樂——乃是抵擋虛浮和肉體的歡樂之罪和網羅的最好保障，也是抵擋世上的憂傷的解脫。
四、他們受命要恩待利未人。他們既歡樂設宴，利未人也當與他們同吃同樂（申 12:12，又申 12:18）；另有一項一般的警戒（申 12:19）：你要謹慎，在你活著的時候總不可撇棄利未人。 有在壇前事奉、協助祭司的利未人——這些利未人不可被撇棄，即他們所履行的事奉當常常持守；不可在神所指定的壇以外另設別壇；因為那樣行就是撇棄利未人。但這話似乎是指散居在鄉間、教訓百姓神的律法、並協助他們敬拜的利未人；因為此處吩咐他們要厚待的，乃是住在你們城裏的利未人。在我們各城之中、各門之內有利未人，乃是大福氣——我們可以從他們口中尋求律法，在我們的筵席上又有他們約束我們、制止過分的放縱。百姓也有本分厚待那些以善道教訓他們、為他們立好榜樣的傳道人。我們一生一世都需要他們的幫助，直到我們到了那不再需要典禮的世界；所以我們活著的時候總不可撇棄利未人。所給的理由（申 12:12）是因為利未人在你們中間沒有分沒有業——他不能靠耕種或經商致富；所以當讓他在你們財富的安慰中有分。他們當照律法所定，把十分取一之物和供物歸給利未人，因為他們沒有別的供養。
五、他們可以吃平常的肉，卻不可在自己家中各處吃祭物的肉。凡奉獻給神的，都不可在家中吃（申 12:13、17）。但沒有如此奉獻的，卻可隨意宰了吃（申 12:15）。這許可又在申 12:20–22 重複。看來他們在曠野的時候，凡屬可用於獻祭之類牲畜的肉，他們都不吃，除非在會幕門口宰殺，並把一部分作為平安祭獻給神（利 17:3–4）。但當他們到了迦南，因為要在離會幕很遠的地方居住，就可以為自己的用途隨意宰殺牛羊，而不必把一部分帶到壇前。這項許可非常明確，且加以重複，免得撒但利用那禁止在他們自己家中吃祭物的律法，趁機向我們始祖那樣向他們暗示對神的惡意思想——好像神吝嗇不捨得給他們：你可以隨心所欲地吃。 人有天然合宜的食慾，可以節制清醒地加以滿足，但不可在滿足中取樂過度，也不可因它受攔阻而不悅。不潔淨的人——雖不可吃聖物——卻可以吃同類的肉，只要它只當作平常食物來用。潔淨人和不潔淨人之間的分別，是聖潔的，是為保持他們聖潔筵席的尊嚴而設計的，所以不可引入他們日常的飯食。這項許可有兩重限制：1. 他們當照神所賜的福分而吃（申 12:15）。注意，照著自己的財力生活，不花費超過自己所有的，不但是我們的智慧，更是我們的本分。一方面囤積當用的財物是不義；另一方面花費超過自己所有的，更是不義；因為不是自己的，必是別人的——那人便因此被搶劫虧負了。我說這更不義，因為事後把不當積攢的散出去、藉以對所虧負的作某種補償，比較容易；但要償還給妻子、兒女、和債主所不當花費的，卻更難。在這兩個極端之間，當讓智慧找出中道，又當讓警醒和決心持守它。2. 他們不可吃血（申 12:16，又申 12:23）：只是你要心意堅定，不可吃血（申 12:24）：不可吃血；又（申 12:25）：不可吃血，使你亨通。 當他們不能把血帶到壇前，在耶和華面前倒出——因為血是屬乎他的——就要把它倒在地上，當作不屬乎自己的，因為血就是生命；所以作為承認，它屬乎那賜生命的主；作為贖罪，它屬乎那虧欠了生命的主。畢卓克主教以為，他們被如此嚴格禁止吃血，一個原因是要防止古時拜偶像者在祭牲之血上所行的迷信——他們以為他們的鬼魔喜愛那血，並以為藉著吃血便與鬼魔有交通。
六、他們受禁，不可保留自己在曠野中敗壞的慣例，也不可保留迦南地的前人所行敗壞的慣例。
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他們不可保留在曠野中所沾染的那些不適當的習俗——那些習俗因他們目前境況的不穩定而得了寬容（申 12:8–9）：我們今日在這裏所行的，你們不可這樣行。 從來沒有比摩西更好的領袖，按理也沒有比現今更有維持良好秩序和紀律的機會——以色列人如此緊密紮營在領袖的眼目之下；然而看來他們中間仍有許多不妥之處和諸多不規則的事混入。我們必不可期望看見任何社會完全純全正確、合乎所當然的——直到我們到了屬天的迦南。他們有祭物和宗教敬拜，有法庭和民事政府，並且從在安息日撿柴之人被石頭打死一事看來，在守護律法中最重大的事上極其嚴格；但因他們經常遷移，總是無定，（1）他們沒有一人能以律法所要求的精確程度守節期和潔淨之禮。（2）他們中間那些有意作惡的人，因遷移常常打斷審判的執行，便有了無人察覺而作惡的機會。但（摩西說）你們到了迦南，就不可照我們今日所行的行。注意，當神的百姓處於不穩定的境況時，可以容忍和通融的事，在別的時候是決不容許的。在必需持續的期間，當顧及必需的情形；但在迦南所行的，不可如在曠野所行的那樣。房屋在建築之時，旁邊堆積許多泥土垃圾，是可容忍的；但房屋一建成，這一切就必須全部清除。摩西如今即將放下性命和政權，他能預見以色列在下一個政權之下將比在他治理之下更好，這對他是安慰。
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他們不可用迦南人在事奉他們的神明時所用的任何禮儀或典禮來敬拜耶和華（申 12:29–32）。他們甚至不可查問偶像敬拜的方式和形式。查問撒但深奧之理對他們有何益處呢（啟 2:24）？對那些有被感染危險的事，最好一無所知。他們不可引入拜偶像者的風俗，（1）因為神既已使那些人作他們的奴僕和俘虜、從他們面前被剪除滅絕，竟以他們為效法的榜樣，乃是荒謬的。迦南人事奉他們的神明並未如此昌盛繁榮，以至於以色列人應當效法他們的風俗。看見罪人的結局卻仍要走罪人的道路的人，實在是可悲地被迷惑了。（2）因為他們某些風俗極其野蠻不人道，不但踐踏良心的亮光和自然律，更踐踏天性的情感——例如將自己的兒女用火焚燒獻給他們的神（申 12:31）；單單提到這事，便足以使人厭惡它，並對它存著恐懼。（3）因為他們拜偶像的風俗在耶和華眼中是可憎的；把它們搬進對他的敬拜中，就連那本當藉以榮耀他、又盼望藉以得著他恩寵的事，也變成可憎的和冒犯他的。當祭物本身成了可憎之物的時候，情形就實在壞透了（箴 15:8）。所以他以同樣論及敬拜神的警戒作結——正如他從前論及神的道所說的（申 4:2）：你們不可加添任何自己的發明——無論是假裝要使典禮更有意義或更莊嚴，也不可刪減——無論是假裝要使它更輕省可行，或要廢掉那可以省去的；而要遵行神所吩咐的一切，並僅僅遵行這一切。我們在宗教的敬拜上，惟有遵守神的安排，才能盼望得著神的悅納。神要他自己的工按他自己的方式作成。
英文原文
Where Sacrifices Must Be Offered; Ceremonial Observances; Cautions Against Idolatrous Rites (1451 BC)
⁵ But unto the place which the LORD your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come:
⁶ And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks:
⁷ And there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee.
⁸ Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes.
⁹ For ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth you.
¹⁰ But when ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety;
¹¹ Then there shall be a place which the LORD your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the LORD:
¹² And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you.
¹³ Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest:
¹⁴ But in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee.
¹⁵ Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart.
¹⁶ Only ye shall not eat the blood; ye shall pour it upon the earth as water.
¹⁷ Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand:
¹⁸ But thou must eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest thine hands unto.
¹⁹ Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth.
²⁰ When the LORD thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, because thy soul longeth to eat flesh; thou mayest eat flesh, whatsoever thy soul lusteth after.
²¹ If the place which the LORD thy God hath chosen to put his name there be too far from thee, then thou shalt kill of thy herd and of thy flock, which the LORD hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after.
²² Even as the roebuck and the hart is eaten, so thou shalt eat them: the unclean and the clean shall eat of them alike.
²³ Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh.
²⁴ Thou shalt not eat it; thou shalt pour it upon the earth as water.
²⁵ Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the LORD.
²⁶ Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose:
²⁷ And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the LORD thy God: and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh.
²⁸ Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the LORD thy God.
²⁹ When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land;
³⁰ Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.
³¹ Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.
³² What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.
There is not any one particular precept (as I remember) in all the law of Moses so largely pressed and inculcated as this, by which they are all tied to bring their sacrifices to that one altar which was set up in the court of the tabernacle, and there to perform all the rituals of their religion; for, as to moral services, then, no doubt, as now, men might pray everywhere, as they did in their synagogues. The command to do this, and the prohibition of the contrary, are here repeated again and again, as we teach children: and yet we are sure that there is in scripture no vain repetition; but all this stress is laid upon it, 1. Because of the strange proneness there was in the hearts of the people to idolatry and superstition, and the danger of their being seduced by the many temptations which they would be surrounded with. 2. Because of the great use which the observance of this appointment would be of to them, both to prevent the introducing of corrupt customs into their worship and to preserve among them unity and brotherly love, that, meeting all in one place, they might continue both of one way and of one heart. 3. Because of the significancy of this appointment. They must keep to one place, in token of their belief of those two great truths, which we find together (1Ti 2:5), That there is one God, and one Mediator between God and man. It not only served to keep up the notion of the unity of the Godhead, but was an intimation to them (though they could not stedfastly discern it) of the one only way of approach to God and communion with him, in and by the Messiah.
Let us now reduce this long charge to its proper heads.
I. It is here promised that when they were settled in Canaan, when they had rest from their enemies, and dwelt in safety, God would choose a certain place, which he would appoint to be the centre of their unity, to which they should bring all their offerings, De 12:10,11. Observe, 1. If they just be tied to one place, they should not be left in doubt concerning it, but should certainly know what place it was. Had Christ intended, under the gospel, to make any one place such a seat of power as Rome pretends to be, we should not have been left so destitute of instruction as we are concerning the appointed place. 2. God does not leave it to them to choose the place, lest the tribes should have quarrelled about it, each striving, for their secular advantage, to have it among them; but he reserves the choice to himself, as he does the designation of the Redeemer and the institution of holy ordinances. 3. He does not appoint the place now, as he had appointed mounts Gerizim and Ebal, for the pronouncing of the blessings and curses (De 11:29), but reserves the doing of it till hereafter, that hereby they might be made to expect further directions from heaven, and a divine conduct, after Moses should be removed. The place which God would choose is said to be the place where he would put his name, that is, which he would have to be called his, where his honour should dwell, where he would manifest himself to his people, and make himself known, as men do by their names, and where he would receive addresses, by which his name is both praised and called upon. It was to be his habitation, where, as King of Israel, he would keep court, and be found by all those that reverently sought him. The ark was the token of God's presence, and where that was put there God put his name, and that was his habitation. It contained the tables of the law; for none must expect to receive favours from God's hand but those that are willing to receive the law from his mouth. The place which God first chose for the ark to reside in was Shiloh; and, after that place had sinned away its honours, we find the ark at Kirjath-jearim and other places; but at length, in David's time, it was fixed at Jerusalem, and God said concerning Solomon's temple, more expressly than ever he had said concerning any other place, This I have chosen for a house of sacrifice, 2Ch 7:12. Compare 2Ch 6:5. Now, under the gospel, we have no temple that sanctifies the gold, no altar that sanctifies the gift, but Christ only; and, as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered, Mal 1:11. And our Saviour has declared that those are accepted as true worshippers who worship God in sincerity and truth, without regard either to this mountain or Jerusalem, Joh 4:23.
II. They are commanded to bring all their burnt-offerings and sacrifices to this place that God would choose (De 12:6 and again De 12:11): Thither shall you bring all that I command you; and (De 12:14), There thou shalt offer thy burnt offerings; and (De 12:27), The flesh and the blood must be offered upon the altar of the Lord thy God. And of their peace-offerings, here called their sacrifices, though they were to eat the flesh, yet the blood was to be poured out upon the altar. By this they were taught that sacrifices and offerings God did not desire, nor accept, for their own sake, nor for any intrinsic worth in them, as natural expressions of homage and adoration; but that they received their virtue purely from that altar on which they were offered, as it typified Christ; whereas prayers and praises, as much more necessary and valuable, were to be offered every day by the people of God wherever they were. A devout Israelite might honour God, and keep up communion with him, and obtain mercy from him, though he had not an opportunity, perhaps, for many months together, of bringing a sacrifice to his altar. But this signified the obligation we Christians are under to offer up all our spiritual sacrifices to God in the name of Jesus Christ, hoping for acceptance only upon the score of his mediation, 1Pe 2:5.
III. They are commanded to feast upon their hallowed things before the Lord, with holy joy. They must not only bring to the altar the sacrifices which were to be offered to God, but hey must bring to the place of the altar all those things which they were appointed by the law to eat and drink, to the honour of God, in token of their communion with him, De 12:6. Their, tithes, and heave-offerings of their hand, that is, their first-fruits, their vows, and free-will-offerings, and firstlings, all those things which were to be religiously made use of either by themselves or by the priests and Levites, must be brought to the place which God would choose; as all the revenues of the crown, from all parts of the kingdom, are brought into the exchequer. And (De 12:7): There you shall eat before the Lord, and rejoice in all that you put your hands unto; and again (De 12:12), You shall rejoice before the Lord, you, and your sons, and your daughters. Observe here, 1. That what we do in the service of God and to his glory redounds to our benefit, if it be not our own fault. Those that sacrifice to God are welcome to eat before him, and to feast upon their sacrifices: he sups with us, and we with him, Re 3:20. If we glorify God, we edify ourselves, and cultivate our own minds, through the grace of God, by the increase of our knowledge and faith, the enlivening of devout affections, and the confirming of gracious habits and resolutions: thus is the soul nourished. 2. That work for God should be done with holy joy and cheerfulness. You shall eat and rejoice, De 12:7, and again, De 12:12 and De 12:18. (1.) Now while they were before the Lord they must rejoice, De 12:12. It is the will of God that we should serve him with gladness; none displeased him more than those that covered his altar with tears. Mal 2:13. See what a good Master we serve, who has made it our duty to sing at our work. Even the children and servants must rejoice with them before God, that the services of religion might be a pleasure to them, and not a task or drudgery. (2.) They must carry away with them the grateful relish of that delight which they found in communion with God; they must rejoice in all that they put their hands unto, De 12:7. Some of the comfort which they must take with them into their common employments; and, being thus strengthened in soul, whatever they did they must do it heartily and cheerfully. And this holy pious joy in God and his goodness, with which we are to rejoice evermore, would be the best preservative against the sin and snare of vain and carnal mirth and a relief against the sorrows of the world.
IV. They are commanded to be kind to the Levites. Did they feast with joy? The Levites must feast with them, and rejoice with them, De 12:12, and again, De 12:18; and a general caution (De 12:19), Take heed that thou forsake not the Levite as long as thou livest. There were Levites that attended the altar as assistants to the priests, and these must not be forsaken, that is, the service they performed must be constantly adhered to; no other altar must be set up than that which God appointed; for that would be to forsake the Levites. But this seems to be spoken of the Levites that were dispersed in the country to instruct the people in the law of God, and to assist them in their devotions; for it is the Levite within their gates that they are here commanded to make much of. It is a great mercy to have Levites near us, within our gates, that we may ask the law at their mouth, and at our feasts to be a check upon us, to restrain excesses. And it is the duty of people to be kind to their ministers that give them good instructions and set them good examples. As long as we live we shall need their assistance, till we come to that world where ordinances will be superseded; and therefore as long as we live we must not forsake the Levites. The reason given (De 12:12) is because the Levite has no part nor inheritance with you, so that he cannot grow rich by husbandry or trade; let him therefore share with you in the comfort of your riches. They must give the Levites their tithes and offerings, settled on them by the law, because they had no other maintenance.
V. They are allowed to eat common flesh, but not the flesh of their offerings, in their own houses, wherever they dwelt. What was any way devoted to God they must not eat at home, De 12:13,17. But what was not so devoted they might kill and eat of at their pleasure, De 12:15. And this permission is again repeated, De 12:20-22. It should seem that while they were in the wilderness they did not eat the flesh of any of those kinds of beasts that were used in sacrifice, but what was killed at the door of the tabernacle, and part of it presented to God as a peace-offering, Le 17:3,4. But when they came to Canaan, where they must live at a great distance from the tabernacle, they might kill what they pleased for their own use of their flocks and herds, without bringing part to the altar. This allowance is very express, and repeated, lest Satan should take occasion from that law which forbade the eating of their sacrifices at their own houses to suggest to them, as he did to our first parents, hard thoughts of God, as if he grudged them: Thou mayest eat whatsoever thy soul lusteth after. There is a natural regular appetite, which it is lawful to gratify with temperance and sobriety, not taking too great a pleasure in the gratification, nor being uneasy if it be crossed. The unclean, who might not eat of the holy things, yet might eat of the same sort of flesh when it was only used as common food. The distinction between clean persons and unclean was sacred, and designed for the preserving of the honour of their holy feasts, and therefore must not be brought into their ordinary meals. This permission has a double restriction:—1. They must eat according to the blessing which God had given them, De 12:15. Note, It is not only our wisdom, but our duty, to live according to our estates, and not to spend above what we have. As it is unjust on the one hand to hoard what should be laid out, so it is much more unjust to lay out more than we have; for what is not our own must needs be another's, who is thereby robbed and defrauded. And this, I say, is much more unjust, because it is easier afterwards to distribute what has been unduly spared, and so to make a sort of restitution for the wrong, than it is to repay to wife, and children, and creditors, what has been unduly spent. Between these two extremes let wisdom find the mean, and then let watchfulness and resolution keep it. 2. They must not eat blood (De 12:16, and again, De 12:23): Only be sure that thou eat not the blood (De 12:24), Thou shalt not eat it; and (De 12:25), Thou shalt not eat it, that it may go well with thee. When they could not bring the blood to the altar, to pour it out there before the Lord, as belonging to him, they must pour it out upon the earth, as not belonging to them, because it was the life, and therefore, as an acknowledgment, belonged to him who gives life, and, as an atonement, belonged to him to whom life is forfeited. Bishop Patrick thinks one reason why they were forbidden thus strictly the eating of blood was to prevent the superstitions of the old idolaters about the blood of their sacrifices, which they thought their demons delighted in, and by eating of which they imagined that they had communion with them.
VI. They are forbidden to keep up either their own corrupt usages in the wilderness or the corrupt usages of their predecessors in the land of Canaan.
1. They must not keep up those improper customs which they had got into in the wilderness, and which were connived at in consideration of the present unsettledness of their condition (De 12:8,9): You shall not do after all the things that we do here this day. Never was there a better governor than Moses, and one would think never a better opportunity of keeping up good order and discipline than now among the people of Israel, when they lay so closely encamped under the eye of their governor; and yet it seems there was much amiss and many irregularities had crept in among them. We must never expect to see any society perfectly pure and right, and as it should be till we come to the heavenly Canaan. They had sacrifices and religious worship, courts of justice and civil government, and, by the stoning of the man that gathered sticks on the sabbath day, it appears there was great strictness used in guarding the most weighty matters of the law; but being frequently upon the remove, and always at uncertainty, (1.) They could none of them observe the solemn feasts, and the rites of cleansing, with the exactness that the law required. And, (2.) Those among them that were disposed to do amiss had opportunity given them to do it unobserved by the frequent interruptions which their removals gave to the administration of justice. But (says Moses) when you come to Canaan, you shall not do as we do here. Note, When the people of God are in an unsettled condition, that may be tolerated and dispensed with which would by no means be allowed at another time. Cases of necessity are to be considered while the necessity continues; but that must not be done in Canaan which was done in the wilderness. While a house is in the building a great deal of dirt and rubbish are suffered to lie by it, which must all be taken away when the house is built. Moses was now about to lay down his life and government, and it was a comfort to him to foresee that Israel would be better in the next reign than they had been in his.
2. They must not worship the Lord by any of those rites or ceremonies which the notions of Canaan had made use of in the service of their gods, De 12:29-32. They must not so much as enquire into the modes and forms of idolatrous worship. What good would it do to them to know those depths of Satan? Re 2:24. It is best to be ignorant of that which there is danger of being infected by. They must not introduce the customs of idolaters, (1.) Because it would be absurd to make those their patterns whom God had made their slaves and captives, cut off, and destroyed from before them. The Canaanites had not flourished and prospered so much in the service of their gods as that the Israelites should be invited to take up their customs. Those are wretchedly besotted indeed who will walk in the way of sinners, after they have seen their end. (2.) Because some of their customs were most barbarous and inhuman, and such as trampled, not only upon the light and law of nature, but upon natural affection itself, as burning their sons and their daughters in the fire to their gods (De 12:31), the very mention of which is sufficient to make it odious, and possess us with a horror of it. (3.) Because their idolatrous customs were an abomination to the Lord, and the translating of them into his worship would make even that an abomination and an affront to him by which they should give him honour, and by which they hoped to obtain his favour. The case is bad indeed when the sacrifice itself has become an abomination, Pr 15:8. He therefore concludes (De 12:32) with the same caution concerning the worship of God which he had before given concerning the word of God (De 4:2): "You shall not add thereto any inventions of your own, under pretence of making the ordinance either more significant or more magnificent, nor diminish from it, under pretence of making it more easy and practicable, or of setting aside that which may be spared; but observe to do all that, and that only, which God has commanded." We may then hope in our religious worship to obtain the divine acceptance when we observe the divine appointment. God will have his own work done in his own way.
摩西在本章來到他要吩咐以色列人的具體律例，他先從與敬拜神有關的律例開始，特別是那些解釋第二誡的律例——在這一條誡命上，神格外嫉忌。一、他們必須徹底毀壞一切偶像崇拜的遺跡和殘餘（申十二1–3）。二、他們必須緊緊跟隨會幕（申十二4–5）。前一條誡命為要防止一切虛假的敬拜，後一條為要保守神所設立的敬拜。在這後一條律法之下：1. 他們受命將一切祭物帶到神的祭壇，將一切聖物帶到神所選擇的地方（申十二6–7、11–12、14、18、26–28）。2. 他們被禁止行他們如今在曠野所行的（申十二8–11），也禁止行迦南人所行的（申十二29–32）；特別是禁止在自己家裏吃聖物（申十二13、17–18），或離棄所設立的祭司職事（申十二19）。3. 他們獲准在自己家裏吃肉當作普通食物，只是不可吃血（申十二15–16；又申十二20–26）。