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繁體中文
英文原文
The charge of this chapter is, I. Concerning the purity and perfection of all those animals that were offered in sacrifice, De 17:1. II. Concerning the punishment of those that worshipped idols, De 17:2-7. III. Concerning appeals from the inferior courts to the great sanhedrim, De 17:8-13. IV. Concerning the choice and duty of a king, De 17:14-20, etc.
1-7
The Punishment of Idolatry (1451 BC)
繁體中文
拜偶像的刑罰（主前1451年）
1 「凡有殘疾，或有甚麼惡病的牛羊，你都不可獻給耶和華─你的 神，因為這是耶和華─你的 神所憎惡的。
2 在你中間，在耶和華─你的 神所賜你的任何一座城裏，若發現有人，或男或女，行耶和華─你的 神眼中看為惡的事，違背了他的約，
3 去事奉敬拜別神，或拜日頭，或拜月亮，或拜天象——這是我所沒有吩咐的；
4 有人告訴你，你也聽見了，就要細細查究。果然是真，確有這可憎惡的事行在以色列中，
5 你就要將那行這惡事的男人或女人拉到城門外，用石頭打死他。
6 要憑兩三個人的口作見證，才可把那當死的人治死；不可憑一個人的口作見證，將他治死。
7 見證人要先下手，然後眾民也下手，將他治死。這樣，你就把那惡從你們中間除掉。
此處記的是：一、為保守 神敬拜之尊榮的律法，規定凡有殘疾的受造之物都不可獻為祭物（申17:1）。這告誡我們已多次遇見：「凡有殘疾的，你都不可獻為祭」——殘疾使祭物不體面，或（隨後那字這樣譯也許更好）任何惡的東西或事情——任何疾病或軟弱，即使初看不易察覺——在 神看是可憎惡的。 神是至善的存有，所以人用來事奉他的，也當是同類中最好的。舊約的祭物更當如此，因為它們是基督的預表——基督是無瑕疵、無玷污的羔羊（彼前1:19），完全潔淨，毫無罪惡和罪的樣子。在猶太教會的末期，他們因被擄巴比倫而得了醫治偶像崇拜之病，卻仍被指控在違犯這條律法上不敬虔——獻瞎眼的、瘸腿的、有病的為祭物（瑪1:8）。
二、刑罰敬拜假神者的律法。 引誘別人拜偶像已是死罪（申13:1-18），此處被引誘也同樣是死罪。若瞎子領瞎子，兩人都必掉在坑裏。 神如此使他們對那罪心存畏懼；他們既看見有如此多流血的律法針對它，就必斷定這罪極其邪惡；又要使那些不肯被別的方式勸阻的人對之生畏；然而那使人死的律法仍證明是無效的。此處當看：
1. 這律法所針對的罪是甚麼——事奉或敬拜別神（申17:3）。其中特別指明瞭那最古老、最動聽的偶像崇拜——敬拜日、月、星辰；這若如此可憎，何況敬拜木頭石頭，或卑賤可鄙之動物的形像呢？論到這罪，經上說：（1）這是* 神所未曾吩咐的*。他一而再地禁止了它；但如此表達，是要暗示：縱使沒有別的反對理由，這已經足夠（因為在敬拜 神的事上，他的設立和任命必須是我們的規則和憑據）；又要表明 神從未吩咐他的敬拜者卑躬屈膝到向同為受造之物致敬的地步： 神若曾吩咐他們這樣行，他們盡可抱怨這是他們的羞辱和貶損而申訴；然而他既禁戒了它，他們卻偏要存著抵擋的靈，自己把這羞辱加在自己身上。（2）這是耶和華眼中看為惡的事（申17:2）。無論如何竭力隱藏，他都看見；無論如何巧妙粉飾，他都恨惡：這罪本身極其可惡，是對全能者所能加的最大冒犯。（3）這是違背了約。 神收納他們作他獨特的子民，正是憑這條件——他們惟獨事奉敬拜他為他們的 神；所以他們若把惟獨當歸他的榮耀歸給別的，那約就作廢，其中一切的益處也就喪失。別的罪是違背誡命，這罪卻是違背了約。這是屬靈的淫亂，破壞了婚約。（4）這是以色列中的可憎惡的事（申17:4）。拜偶像在任何人都是夠壞的了，但在以色列——一個如此蒙福、得著獨一又真又活之 神对他旨意和恩寵獨特啟示的百姓——卻格外可憎。
2. 這罪當如何審理。一經有人舉報，或有任何理由懷疑某人——無論男女——事奉了別神：（1）必須進行查問（申17:4）。雖然初看未必確鑿，經搜索後卻可能顯明出來；若能查出，就不可不罰；若不能，單單查問這事，也必使全國對之生畏。（2）必須提出證據（申17:6）。無論這罪多麼可惡危險，他們卻不可因之懲罰任何人，除非有良好的證據——至少兩個見證人。他們不可打著尊榮 神的旗號冤枉無辜的人。這條關乎性命的案件要求兩個見證人的律法，我們從前已見過（民35:30）；它也被引用（太18:16）。
3. 當判決並執行甚麼刑罰。拜偶像的人——無論男女——必受死刑這樣重的刑罰，受石刑這樣重的死法；因為軟弱性別的軟弱不能成為藉口（申17:5）。行刑的地點必須在城門口，使罪犯更加蒙羞，又使對其他所有人的警告更加公開。見證人的手，在此事上與在別的案件上一樣，必須先下手——就是先向他扔頭一塊石頭，藉此鄭重承認自己的見證，並莊嚴地把自己的血歸在自己頭上（若他的見證是假的）。這規矩可能有用於阻止人作假見證。見證人實際上是罪犯致死的原因，因此也要求他們親手參與其中。但全體百姓的手必須隨後跟上，完成執行——百姓如此表明自己對這罪的憎惡，並把那惡從你們中間除掉（如前申13:9）。
英文原文
The Punishment of Idolatry (1451 BC)
¹ Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any evilfavouredness: for that is an abomination unto the LORD thy God.
² If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,
³ And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;
⁴ And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel:
⁵ Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die.
⁶ At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.
⁷ The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.
Here is, I. A law for preserving the honour of God's worship, by providing that no creature that had any blemish should be offered in sacrifice to him, De 17:1. This caveat we have often met with: Thou shalt not sacrifice that which has any blemish, which renders it unsightly, or any evil matter or thing (as the following word night better be rendered), any sickness or weakness, though not discernible at first view; it is an abomination to God. God is the best of beings, and therefore whatsoever he is served with ought to be the best in its kind. And the Old-Testament sacrifices in a special manner must be so, because they were types of Christ, who is a Lamb without blemish or spot (1Pe 1:19), perfectly pure from all sin and all appearance of it. In the latter times of the Jewish church, when by the captivity in Babylon they were cured of idolatry, yet they were charged with profaneness in the breach of this law, with offering the blind, and the lame, and the sick for sacrifice, Mal 1:8.
II. A law for the punishing of those that worshipped false gods. It was made a capital crime to seduce others to idolatry (De 13:1-18), here it is made no less to be seduced. If the blind thus mislead the blind, both must fall into the ditch. Thus God would possess them with a dread of that sin, which they must conclude exceedingly sinful when so many sanguinary laws were made against it, and would deter those from it that would not otherwise be persuaded against it; and yet the law, which works death, proved ineffectual. See here,
1. What the crime was against which this law was levelled, serving or worshipping other gods, De 17:3. That which was the most ancient and plausible idolatry is specified, worshipping the sun, moon, and stars; and, if that was so detestable a thing, much more was it so to worship stocks and stones, or the representations of mean and contemptible animals. Of this it is said, (1.) That it is what God had not commanded. He had again and again forbidden it; but it is thus expressed to intimate that, if there had been no more against it, this had been enough (for in the worship of God his institution and appointment must be our rule and warrant), and that God never commanded his worshippers to debase themselves so far as to do homage to their fellow-creatures: had God commanded them to do it, they might justly have complained of it as a reproach and disparagement to them; yet, when he has forbidden it, they will, from a spirit of contradiction, put this indignity upon themselves. (2.) That it is wickedness in the sight of God, De 17:2. Be it ever so industriously concealed, he sees it, and, be it ever so ingeniously palliated, he hates it: it is a sin in itself exceedingly heinous, and the highest affront that can be offered to Almighty God. (3.) That it is a transgression of the covenant. It was on this condition that God took them to be his peculiar people, that they should serve and worship him only as their God, so that if they gave to any other the honour which was due to him alone that covenant was void, and all the benefit of it forfeited. Other sins were transgressions of the command, but this was a transgression of the covenant. It was spiritual adultery, which breaks them marriage bond. (4.) That it is abomination in Israel, De 17:4. Idolatry was bad enough in any, but it was particularly abominable in Israel, a people so blessed with peculiar discoveries of the will and favour of the only true and living God.
2. How it must be tried. Upon information given of it, or any ground of suspicion that any person whatsoever, man or woman, had served other gods, (1.) Enquiry must be made, De 17:4. Though it appears not certain at first, it may afterwards upon search appear so; and, if it can possibly be discovered, it must not be unpunished; if not, yet the very enquiry concerning it would possess the country with a dread of it. (2.) Evidence must be given in, De 17:6. How heinous and dangerous soever the crime is, yet they must not punish any for it, unless there were good proof against them, by two witnesses at least. They must not, under pretence of honouring God, wrong an innocent man. This law, which requires two witnesses in case of life, we had before, Nu 35:30; it is quoted, Mt 18:16.
3. What sentence must be passed and executed. So great a punishment as death, so great a death as stoning, must be inflicted on the idolater, whether man or woman, for the infirmity of the weaker sex would be no excuse, De 17:5. The place of execution must be the gate of the city, that the shame might be the greater to the criminal and the warning the more public to all others. The hands of the witnesses, in this as in other cases, must be first upon him, that is, they must cast the first stone at him, thereby avowing their testimony, and solemnly imprecating the guilt of his blood upon themselves if their evidence were false. This custom might be of use to deter men from false-witness bearing. The witnesses are really, and therefore it was required that they should be actually, the death of the malefactor. But they must be followed, and the execution completed, by the hands of all the people, who were thus to testify their detestation of the crime and to put the evil away from among them, as before, De 13:9.
8-13
The Authority of the Judges (1451 BC)
繁體中文
審判官的權柄（主前1451年）
⁸ 你城中若起了爭訟的事，或因流血、或因爭競毆打的事，難以審判；你就要起來，往耶和華─你的神所選擇的地方去； ⁹ 去見祭司利未人、並當時的審判官，求問他們；他們必將判語指示你。 ¹⁰ 他們在耶和華所選擇的那地方，向你宣告的判語，你必照著行；你要留心遵行他們所指示你的一切話。 ¹¹ 要按他們所教導你的律法判語、和他們所告訴你的審判去行；他們向你指示的判語，你不可偏離，不可偏左，也不可偏右。 ¹² 若有人擅敢不聽從那侍立在耶和華─你的神面前的祭司、或不聽從審判官，那人就必治死；這樣，你就把那惡從以色列中除掉。 ¹³ 眾百姓聽見都要害怕，不再擅敢行事。
每一座城裏都奉命設立審判的法庭（申 16:18），他們有權按律法聽審和判斷案件——包括我們所稱的屬於王權的案件，也包括個人與個人之間的案件；我們可以假定，他們通常了結了呈到他們面前的案件，他們的判決是終審的；但 1. 此處假定，有時可能有案件進入他們的法庭，是那些下級審判官難以判斷的——不能期望他們像在較高法庭主持的人那樣精通律法；所以（用我們法律的話說）他們必須呈上特別裁決，並花時間商議，然後才下判決（申 17:8）：你城中若起了爭訟的事……難以審判——審判官承認案件的困難並不羞辱——假設是因流血——被殺之人的血呼喊，與被控殺人者所流的血之間的爭訟，當證據難以判定是故意還是誤殺之時——或是因爭競——原告的訴狀（即起訴書或控告）與被告的答辯之間——或是因毆打——在毆打傷害的案件中；在這些和類似的案件中，即使證據明顯，對律法的意義和它對具體案件的應用仍可能產生疑問。2. 這些疑難案件，從前照葉忒羅的建議是帶到摩西面前的，在他死後要帶到最高權柄所在之處——無論這權柄是在一位士師身上（當有這樣超凡的人被興起、具備資格擔任這項重大事工時，如俄陀聶、底波拉、基甸等），或是在大祭司身上（當他因恩賜卓越而被神呼召主持公眾事務時，如以利），或者，若沒有任何人被天指定得這尊榮，便在祭司和利未人手中（或在祭司手中——他們當然是利未人），他們不但事奉聖所，更聚會作議事，受理下級法庭的上訴；按理可以假定，他們不但因學識和經驗最有資格，更在斷定疑難上有聖靈最好的幫助（申 17:9、11、12）。他們並未被指定去求問烏陵和土明，因為這東西按假定只用於關乎公眾的案件——或關乎全體百姓、或關乎君王的案件；但在平常的案件中，當倚靠坐在審判位上之人的智慧和正直——他們的判斷沒有神諭那樣的屬天權威，但除了它作為有學識、謹慎、有經驗之人的判斷而有的道德確實性之外，還有一項屬天應許的優勢——包含在那些話中（申 17:9）：他們必將判語指示你；它又有屬天設立的支持——他們因此被立為國家的最高司法機關。3. 審判官、祭司、或大議會所下的終審判決，當事方必須遵行，違者處死：你要照他們所指示的判語行（申 17:10）；你要留心遵行，不可偏離（申 17:11），不可偏左，也不可偏右。注意，支持較高權柄的權威、遵守治理的正當次序、使受命治理的人被順服、使每一個人在一切屬乎他們權限範圍內的事上都順服他們，這是為神的榮耀和百姓的福祉。雖然當事方自覺受了判決的虧負（每個人在自己的案件中都容易偏私），他仍必須服從，必須服從裁決，無論多麼不合心意，並按之承受、或失去、或支付——不但因為刑罰，更因為良心的緣故。但若有下級審判官違背上級法庭的判決、不肯執行其命令，或有私人拒絕順從他們的判決，這種頑梗必須處死——即使抗拒的事由本身極其微小：那人必治死，眾百姓聽見都要害怕（申 17:12–13）。在此看見：（1）悖逆的邪惡。背叛和頑梗——出於反對神或他底下掌權者的靈，出於輕蔑和任性——在神眼中如同行邪術和拜偶像一樣。因軟弱和無知而在意見上不同，可以推諉，也當容忍；但擅敢如此行——在驕傲和邪惡中（古譯本如此解釋）——這就是向治理權宣戰，是對設立掌權者之神的冒犯。（2）刑罰的目的：使別人聽見就害怕，不再這樣行。有些人會細心從刑罰的嚴厲推論出罪的深重，因而恨惡它；又有些人會為自己的安全計，藉著順從判決而克制自己的脾氣，而不願因違背它而自取罪咎、喪掉性命。使徒從這條律法推論出：那些踐踏神兒子之權威的人，當被想配受何等大的刑罰（來 10:28–29）。
英文原文
The Authority of the Judges (1451 BC)
⁸ If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose;
⁹ And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall show thee the sentence of judgment:
¹⁰ And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall show thee; and thou shalt observe to do according to all that they inform thee:
¹¹ According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left.
¹² And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.
¹³ And all the people shall hear, and fear, and do no more presumptuously.
Courts of judgment were ordered to be erected in every city (De 16:18), and they were empowered to hear and determine causes according to law, both those which we call pleas of the crown and those between party and party; and we may suppose that ordinarily they ended the matters that were brought before them, and their sentence was definitive; but, 1. It is here taken for granted that sometimes a case might come into their court too difficult for those inferior judges to determine, who could not be thought to be so learned in the laws as those that presided in the higher courts; so that (to speak in the language of our law) they must find a special verdict, and take time to advise before the giving of judgment (De 17:8): If there arise a matter too hard for thee in judgment, which it would be no dishonour to the judges to own the difficulty of,—suppose it between blood and blood, the blood of a person which cried and the blood of him that was charged with the murder which was demanded, when it was doubtful upon the evidence whether it was wilful or casual,—or between plea and plea, the plea (that is, the bill or declaration) of the plaintiff and the plea of the defendant,—or between stroke and stroke, in actions of assault and battery; in these and similar cases, thought the evidence were plain, yet doubts might arise about the sense and meaning of the law and the application of it to the particular case. 2. These difficult cases, which hitherto had been brought to Moses, according to Jethro's advice, were, after his death, to be brought to the supreme power, wherever it was lodged, whether in a judge (when there was such an extraordinary person raised up and qualified for that great service, as Othniel, Deborah, Gideon, etc.) or in the high-priest (when he was by the eminency of his gifts called of God to preside in public affairs, as Eli), or, if no single person were marked by heaven for this honour, then in the priests and Levites (or in the priests, who were Levites of course), who not only attended the sanctuary, but met in council to receive appeals from the inferior courts, who might reasonably be supposed, not only to be best qualified by their learning and experience, but to have the best assistance of the divine Spirit for the deciding of doubts, De 17:9,11,12. They are not appointed to consult the urim and thummim, for it is supposed that these were to be consulted only in cases relating to the public, either the body of the people or the prince; but in ordinary cases the wisdom and integrity of those that sat at the stern must be relied on, their judgment had not the divine authority of an oracle, yet besides the moral certainty it had, as the judgment of knowing, prudent, and experienced men, it had the advantage of a divine promise, implied in those words (De 17:9), They shall show thee the sentence of judgment; it had also the support of a divine institution, by which they were made the supreme judicature of the nation. 3. The definitive sentence given by the judge, priest, or great council, must be obeyed by the parties concerned, upon pain of death: Thou shalt do according to their sentence (De 17:10); thou shalt observe to do it, thou shalt not decline from it (De 17:11), to the right hand nor to the left. Note, It is for the honour of God and the welfare of a people that the authority of the higher power be supported and the due order of government observed, that those be obeyed who are appointed to rule, and that every soul be subject to them in all those things that fall within their commission. Though the party thought himself injured by the sentence (as every man is apt to be partial in is own cause), yet he must needs be subject, must stand to the award, how unpleasing soever, and bear, or lose, or pay, according to it, not only for wrath, but also for conscience' sake. But if an inferior judge contradict the sentence of the higher court and will not execute the orders of it, or a private person refuse to conform to their sentence, the contumacy must be punished with death, though the matter were ever so small in which the opposition was made: That man shall die, and all the people shall hear and fear, De 17:12,13. See here, (1.) The evil of disobedience. Rebellion and stubbornness, from a spirit of contradiction and opposition of God, or those in authority under him, from a principle of contempt and self-willedness, are as witchcraft and idolatry. To differ in opinion from weakness and infirmity may be excused and must be borne with; but to do so presumptuously, in pride and wickedness (as the ancient translations explain it), this is to take up arms against the government, and is an affront to him by whom the powers that be are ordained. (2.) The design of punishment: that others may hear and fear, and not do the like. Some would be so considerate as to infer the heinousness of the offence from the grievousness of the penalty, and therefore would detest it; and others would so far consult their own safety as to cross their humours by conforming to the sentence rather than to sin against their own heads, and forfeit their lives by going contrary to it. From this law the apostle infers the greatness of the punishment of which those will be thought worthy that trample on the authority of the Son of God, Heb 10:28,29.
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The Choice of a King (1451 BC)
繁體中文
王的揀選（主前1451年）
¹⁴ 到了耶和華你神所賜你的地，得了那地，居住其中的時候，你若說：我要立一個王治理我，像四圍的列國一樣。
¹⁵ 你總要立耶和華你神所揀選的人為王；必從你弟兄中立一個為王；不可立你弟兄以外的人為王。
¹⁶ 只是王不可為自己加添馬匹，也不可使百姓回埃及去，為要加添馬匹；因耶和華曾對你們說：不可再回那條路去。
¹⁷ 他也不可為自己多立妃嬪，恐怕他的心偏邪；也不可為自己多多積聚金銀。
¹⁸ 他登了國位，就要將祭司利未人面前的這律法書，為自己抄錄一本，
¹⁹ 存在他那裏，要平生誦讀，好學習敬畏耶和華他的神，謹守遵行這律法的一切話和這些律例，
²⁰ 免得他向弟兄心高氣傲，偏左偏右，離了這誡命。這樣，他和他的子孫便可在以色列中，在國位上年長日久。
在關乎百姓的律法之後，理當接著有關乎君王的律法；因為那些管治別人的人，自己必須記住他們也在權下。此處所賜的律法，
I. 關於國君的選舉人，他們在作選擇時當遵循甚麼準則（De 17:14,15）。第一，此處假定百姓在日後會想要一個君王，因為王的排場和權力看來能使他們的國家在鄰國中顯得偉大。他們立王一事，既沒有作為恩惠應許給他們，也沒有作為本分命令他們（對他們而言，沒有甚麼比他們所處的神治更為美好了），但若他們定意如此，也蒙允許。他們只要留意使治理的目的得以達成，使神的律法被正當遵守和執行，就不必被綁在任何一種政體上，而可以隨意立一個王。雖然推想這渴望的原則有一些不當之處——他們想要與列國一樣（然而神在許多方面將他們與列國分別出來）——神卻要遷就他們，因為他打算藉此成就自己的目的，使君王政體成為彌賽亞國度的預表。第二，他們在揀選上受到指引。他們若要立一個王治理他們——正如神預見他們將會如此（雖然看來直到將近四百年之後才有此提議）——那麼他們必須：（1）求問神，立神所揀選的人為王；他們有幸能在如此重大的事上諮詢神諭，有一位能為他們揀選的神——這位神對每個人是怎樣的、將會怎樣，瞭如指掌。君王是神的代理人，因此理當由他來揀選：神自己曾特別作以色列的王，他們若要在他之下另立一人，就必須由他來指定人選。因此，當百姓想要一個王時，他們去找主的先知撒母耳；此後大衛、所羅門、耶羅波安、耶戶等人，都由先知所揀選；百姓因沒有遵守這律法而受責備（Ho 8:4）：他們立君王，卻不是由我。在一切事上，神的揀選——只要我們能知道——應當指引、決定並勝過我們的揀選。（2）他們不可藉口加強聯盟或那人特別適合，而揀選一個外邦人，恐怕一個陌生的君王會引進與神律法所設立的相違背的風俗；他必須是從你弟兄中間出來的，好使他作基督的預表——基督是我們骨中的骨（Heb 2:14）。
II. 此處賜律法給那被選立的君王，使他正當地治理。
1. 他必須小心避免一切會使他偏離神和信仰的事物。財富、尊榮和享樂是敬虔的三大障礙（肉體的情慾、眼目的情慾並今生的驕傲），對身居高位的人尤其如此：因此君王在此受警戒要防備這些。（1）他不可因多添馬匹而滿足對尊榮的貪愛（De 17:16）。在一個通常以驢和騾為代步的國家裏，騎馬（一種威風凜凜的牲畜）的人看來非常顯赫；因此，雖然他可以為自己的馬鞍和車馬備馬，卻不可使僕人騎馬（Ec 10:7），也不可為他的官員和衛兵多備馬匹（當神作他們的王時，他的士師騎驢，Jdg 5:10,12:14），也不可為戰爭多添馬匹，恐怕他過於倚賴這些（Ps 20:7,33:17, Ho 14:3）。此處反對多添馬匹的理由是，這會使以色列與埃及（那地向迦南供應馬匹，1Ki 10:28,29）產生過於密切的往來，而神的以色列被以大能之手從那裏領出來，本不該與埃及有如此的往來：你們不可再回那條路去，免得受埃及偶像崇拜的感染（Le 18:3），他們極容易受此感染。請注意，我們當防備那會使我們陷入罪中的貿易或交往。以色列若不可回埃及去，就不可與埃及通商；所羅門藉此並未得著益處。（2）他不可因多立妃嬪而滿足對享樂的貪愛（De 17:17），正如所羅門因如此行而自取敗壞（1Ki 11:1），恐怕他的心既戀慕她們，就偏離正事和一切嚴肅的事，尤其是偏離敬虔和虔誠的操練——沒有甚麼比放縱肉體更是這操練的仇敵。（3）他不可因大大積聚金銀而滿足對財富的貪愛。適度的財寶是允許的，他也不可不善加管理，但[1.] 他不可大大積聚錢財，以至於藉加增稅賦來壓迫百姓（正如所羅門似乎如此行的，1Ki 12:4），也不可藉著倚賴錢財、將心放在其上而自欺（Ps 62:10）。[2.] 他不可為自己積聚。大衛積聚了金銀，卻是為事奉神（1Ch 29:4），不是為自己；是為他的百姓，不是為自己的家。
2. 他必須小心致力於神的律法，以此為準則。這對他比一切財富、尊榮和享樂更寶貴，比許多馬匹或許多妃嬪更美好，比千萬的金銀更美好。
（1）他必須從原版——那在事奉聖所的祭司那裏保管的——為自己抄錄一份律法（De 17:18）。有人認為他只需抄寫申命記這卷書，因為這是律法的摘要，其中誡命多為道德性和司法性的，與君王的關係比利未記和民數記中的律法更為密切，後者多為禮儀性的，主要與祭司有關。也有人認為他應當抄寫摩西五經的全部，因為這五卷書被稱為律法，是一起保存的，作為他們信仰的根基。如今，[1.] 雖然可以推想君王從祖先那裏繼承了極好的抄本，但除了那些之外，他必須有一本自己的：可以推想那些抄本因長久使用而已破損；他必須有一本嶄新的，好開始他的生涯。[2.] 雖然他身邊有秘書可以代筆抄寫，而且也許字跡比他更好，他卻必須親自用自己的手抄寫，為律法的緣故，也為使自己不認為任何敬虔的舉動是有失身分的，使自己習慣於勞動和學習，尤其使他因此不得不留意律法的每一部分，並藉著抄寫將其銘刻於心。請注意，我們每人若將自己從聖經和好書中、從所聽的講道中所觀察到最感動人、最造就人的內容寫下來，是大有益處的。一支謹慎的筆可以大大補足記憶的不足，並充實那良善家主的庫房，使之有新有舊的寶物。[3.] 他即使登了國位，也必須如此行——假若他先前未曾如此行的話。當他開始處理政務時，必須首先處理這事。坐在王位上的人，手中必不缺事務。國內外的事務都要求他投入大量的時間和心思，但他仍必須為自己抄錄一份律法。那些自稱忙碌的人不可以此為藉口而不以信仰為要務；偉大的人也不可認為親自為自己抄寫神所寫給他們的律法上的大事（Heb 8:12）是有失身分的。
（2）既有一本自己親手所寫的聖經，他不可認為將其存放在櫃中就算足夠，他必須平生誦讀（De 17:19）。僅僅擁有聖經是不夠的，我們必須使用聖經，天天使用，按照每日的本分和需要：我們的靈魂必須不斷以那嗎哪為糧；若消化得好，必成為真正的滋養和力量。正如身體從食物中不斷得益——不僅是在吃的時候——靈魂也照樣從神的話語中得益，只要晝夜思想（Ps 1:2）。我們必須在有生之年堅持使用神寫下來的話語。基督的門徒永遠學不完聖經，而是直到進入那愛與知識都將完全的世界之前，都一直需要它。
（3）他所寫的和所讀的，若不付諸實行，就毫無用處（De 17:19,20）。神的話語不是僅僅為了作有趣的推測題材而設計的，而是要作為行事為人的權威準則。讓他知道，[1.] 他的信仰當對他有何等的管治權，以及當對他有何等的影響。第一，信仰必須使他以極其敬畏和虔敬的心對待神的威嚴和權柄。他必須學習（連最有學問的人也必須不斷學習）敬畏耶和華他的神；他無論地位多高，必須記住神在他之上，無論他的百姓對他當有怎樣的敬畏，他對神——他的王——所當有的敬畏只當更多。第二，信仰必須使他恆常遵守神的律法，並存著良心順服，作為那敬畏的果子。他必須遵守這律法的一切話（他是兩塊法版的守護者），不僅留意使別人遵行，自己更要作為天上神的謙卑僕人和下屬的好榜樣而遵行。第三，信仰必須使他保持謙卑。他無論被升得多高，都當使自己的心謙卑，讓對神的敬畏防止他對弟兄的輕視；不可使他的心向他們高傲，以至於對他們傲慢或輕蔑，踐踏他們。他不可因自己比他們偉大、比他們風光而自以為比他們更好；而當記住他是神的用人，是向他們行善的（大於個人，卻小於全體）。信仰必須防止他的偏差——或左或右（因為兩邊都有偏差），並使他凡事對他的神和他的本分忠心。[2.] 他的信仰對他有何等益處。那些敬畏神、遵守他誡命的人，在這世上必因此更加亨通。世上最偉大的君王從信仰所得的益處，比從他國度的一切財富和權力所得的更多。這必有益處，第一，對他本人：*他在國位上年長日久。*我們從猶大列王的歷史中發現，一般而言，最好的君王在位最久，除非神因百姓的罪而縮短之，如約西亞的。第二，對他的家：他的子孫也必亨通。將信仰傳給後代，神必將賜福傳給後代。
英文原文
The Choice of a King (1451 BC)
¹⁴ When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me;
¹⁵ Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother.
¹⁶ But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.
¹⁷ Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.
¹⁸ And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites:
¹⁹ And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:
²⁰ That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel.
After the laws which concerned subjects fitly followed the laws which concern kings; for those that rule others must themselves remember that they are under command. Here are laws given,
I. To the electors of the empire, what rules they must go by in making their choice, De 17:14,15. 1. It is here supposed that the people would, in process of time, be desirous of a king, whose royal pomp and power would be thought to make their nation look great among their neighbours. Their having a king is neither promised as a mercy nor commanded as a duty (nothing could be better for them than the divine regimen they were under), but it is permitted them if they desired it. If they would but take care to have the ends of government answered, and God's laws duly observed and put in execution, they should not be tied to any one form of government, but should be welcome to have a king. Though something irregular is supposed to be the principle of the desire, that they might be like the nations (whereas God in many ways distinguished them from the nations), yet God would indulge them in it, because he intended to serve his own purposes by it, in making the regal government typical of the kingdom of the Messiah. 2. They are directed in their choice. If they will have a king over them, as God foresaw they would (though it does not appear that ever the motion was made till almost 400 years after), then they must, (1.) Ask counsel at God's mouth, and make him king whom God shall choose; and happy it was for them that they had an oracle to consult in so weighty an affair, and a God to choose for them who knows infallibly what every man is and will be. Kings are God's vicegerents, and therefore it is fit that he should have the choosing of them: God had himself been in a particular manner Israel's King, and if they set another over them, under him, it was necessary that he should nominate the person. Accordingly, when the people desired a king, they applied to Samuel a prophet of the Lord; and afterwards David, Solomon, Jeroboam, Jehu, and others, were chosen by the prophets; and the people are reproved for not observing this law, Ho 8:4: They have set up kings but not by me. In all cases God's choice, if we can but know it, should direct, determine, and overrule ours. (2.) They must not choose a foreigner under pretence of strengthening their alliances, or of the extraordinary fitness of the person, lest a strange king should introduce strange customs of usages, contrary to those that were established by the divine law; but he must be one from among thy brethren, that he may be a type of Christ, who is bone of our bone, Heb 2:14.
II. Laws are here given to the prince that should be elected for the due administration of the government.
1. He must carefully avoid every thing that would divert him from God and religion. Riches, honours, and pleasures are the three great hindrances of godliness (the lusts of the flesh, the lusts of the eye, and the pride of life), especially to those in high stations: against these therefore the king is here warned. (1.) He must not gratify the love of honour by multiplying horses, De 17:16. He that rode upon a horse (a stately creature) in a country where asses and mules were generally used looked very great; and therefore though he might have horses for his own saddle, and chariots, yet he must not set servants on horseback (Ec 10:7) nor have many horses for his officers and guards (when God was their King, his judges rode on asses, Jdg 5:10,12:14), nor must he multiply horses for war, lest he should trust too much to them, Ps 20:7,33:17, Ho 14:3. The reason here given against his multiplying horses is because it would produce a greater correspondence with Egypt (which furnished Canaan with horses, 1Ki 10:28,29) than it was fit the Israel of God should have, who were brought thence with such a high hand: You shall return no more that way, for fear of being infected with the idolatries of Egypt (Le 18:3), to which they were very prone. Note, We should take heed of that commerce or conversation by which we are in danger of being drawn into sin. If Israel must not return to Egypt, they must not trade with Egypt; Solomon got no good by it. (2.) He must not gratify the love of pleasure by multiplying wives (De 17:17), as Solomon did to his undoing (1Ki 11:1), that his heart, being set upon them, turn not away from business, and every thing that is serious, and especially from the exercise of piety and devotion, to which nothing is a greater enemy than the indulgence of the flesh. (3.) He must not gratify the love of riches by greatly multiplying silver and gold. A competent treasure is allowed him, and he is not forbidden to be good husband of it, but, [1.] He must not greatly multiply money, so as to oppress his people by raising it (as Solomon seems to have done, 1Ki 12:4), nor so as to deceive himself, by trusting to it, and setting his heart upon it, Ps 62:10. [2.] He must not multiply it to himself. David multiplied silver and gold, but it was for the service of God (1Ch 29:4), not for himself; for his people, not for his own family.
2. He must carefully apply himself to the law of God, and make that his rule. This must be to him better than all riches, honours, and pleasures, than many horses or many wives, better than thousands of gold and silver.
(1.) He must write himself a copy of the law out of the original, which was in the custody of the priests that attended the sanctuary, De 17:18. Some think that he was to write only this book of Deuteronomy, which is an abstract of the law, and the precepts of which, being mostly moral and judicial, concerned the king more than the laws in Leviticus and Numbers, which, being ceremonial, concerned chiefly the priests. Others think that he was to transcribe all the five books of Moses, which are called the law, and which were preserved together as the foundation of their religion. Now, [1.] Though the king might be presumed to have very fair copies by him from his ancestors, yet, besides those, he must have one of his own: it might be presumed that theirs were worn with constant use; he must have a fresh one to begin the world with. [2.] Though he had secretaries about him whom he might employ to write this copy, and who perhaps could write a better hand than he, yet he must do it himself, with his own hand, for the honour of the law, and that he might think no act of religion below him, to inure himself to labour and study, and especially that he might thereby be obliged to take particular notice of every part of the law and by writing it might imprint it in his mind. Note, It is of great use for each of us to write down what we observe as most affecting and edifying to us, out of the scriptures and good books, and out of the sermons we hear. A prudent pen may go far towards making up the deficiencies of the memory, and the furnishing of the treasures of the good householder with things new and old. [3.] He must do this even when he sits upon the throne of his kingdom, provided that he had not done it before. When he begins to apply himself to business, he must apply himself to this in the first place. He that sits upon the throne of a kingdom cannot but have his hands full. The affairs of his kingdom both at home and abroad call for a large share of his time and thoughts, and yet he must write himself a copy of the law. Let not those who call themselves men of business think that this will excuse them from making religion their business; nor let great men think it any disparagement to them to write for themselves those great things of God's law which he hath written to them, Heb 8:12.
(2.) Having a Bible by him of his own writing, he must not think it enough to keep it in his cabinet, but he must read therein all the days of his life, De 17:19. It is not enough to have Bibles, but we must use them, use them daily, as the duty and necessity of everyday require: our souls must have their constant meals of that manna; and, if well digested, it will be true nourishment and strength to them. As the body is receiving benefit by its food continually, and not only when it is eating, so is the soul, by the word of God, if it meditate therein day and night, Ps 1:2. And we must persevere in the use of the written word of God as long as we live. Christ's scholars never learn above their Bibles, but will have a constant occasion for them till they come to that world where knowledge and love will both be made perfect.
(3.) His writing and reading were all nothing if he did not reduce to practice what he wrote and read, De 17:19,20. The word of God is not designed merely to be and entertaining subject of speculation, but to be a commanding rule of conversation. Let him know, [1.] What dominion his religion must have over him, and what influence it must have upon him. First, It must possess him with a very reverent and awful regard to the divine majesty and authority. He must learn (and thus the most learned must by ever learning) to fear the Lord his God; and, as high as he is, he must remember that God is above him, and, whatever fear his subjects owe to him, that, and much more, he owes to God as his King. Secondly, It must engage him to a constant observance of the law of God, and a conscientious obedience to it, as the effect of that fear. He must keep all the words of this law (he is custos utriusque tabulae—the keeper of both tables), not only take care that others do them, but do them himself as a humble servant to the God of heaven and a good example to his inferiors. Thirdly, It must keep him humble. How much soever he is advanced, let him keep his spirit low, and let the fear of his God prevent the contempt of his brethren; and let not his heart be lifted up above them, so as to carry himself haughtily or disdainfully towards them, and to trample upon them. Let him not conceit himself better than they because he is greater and makes a fairer show; but let him remember that he is the minister of God to them for good (major singulis, but minor universis—greater than any one, but less than the whole). It must prevent his errors, either on he right hand or on the left (for there are errors on both hands), and keep him right, in all instances, to his God and to his duty. [2.] What advantage his religion would be of to him. Those that fear God and keep his commandments will certainly fare the better for it in this world. The greatest monarch in the world may receive more benefit by religion than by all the wealth and power of his monarchy. It will be of advantage, First, To his person: He shall prolong his days in his kingdom. We find in the history of the kings of Judah that, generally, the best reigns were the longest, except when God shortened them for the punishment of the people, as Josiah's. Secondly, To his family: his children shall also prosper. Entail religion upon posterity, and God will entail a blessing upon it.
本章所吩咐的內容如下：一、關於獻為祭牲的一切牲畜，必須純全無瑕疵（申十七1）。二、關於敬拜偶像之人的刑罰（申十七2–7）。三、關於從下級法庭上訴到大公會堂的事（申十七8–13）。四、關於立王的選立和王的本分（申十七14–20等）。