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英文原文
The laws of this chapter relate, I. To the eighth commandment, concerning theft (Ex 22:1-4), trespass by cattle (Ex 22:5), damage by fire (Ex 22:6), trusts (Ex 22:7-13), borrowing cattle (Ex 22:14,15), or money, Ex 22:25. II. To the seventh commandment. Against fornication (Ex 22:16,17), bestiality, Ex 22:19. III. To the first table, forbidding witchcraft (Ex 22:18), idolatry, Ex 22:20. Commanding to offer the firstfruits, Ex 22:29,30. IV. To the poor, Ex 22:21-24. V. To the civil government, Ex 22:28. VI. To the peculiarity of the Jewish nation, Ex 22:31.
1-31
Judicial Laws (1491 BC)
司法的律法（主前1491年）
¹ 「人若偷牛或羊，無論是宰了，是賣了，他就要以五牛賠一牛，以四羊賠一羊。
² 人若遇見賊挖窟窿，把賊打了，以至於死，不能為他有流血之罪。
³ 若太陽已經出來，就為他有流血之罪。賊若被拿，總要賠還。若他一無所有，就要被賣，頂他所偷的物。
⁴ 若他所偷的，或牛，或驢，或羊，仍在他手下存活，他就要雙倍賠還。
⁵ 「人若在田間或在葡萄園裏放牲畜，任憑牲畜上別人的田裏去吃，就必拿自己田間上好的和葡萄園上好的賠還。
⁶ 「若火燒荊棘，以致將別人堆積的禾捆，站着的禾稼，或田園，都燒盡了，那點火的必要賠還。
這些是律法：
I. 關乎偷竊，如下：1. 人若偷了任何牲畜（這是當時財富的主要形式），而在他手中被尋獲，他必須加倍賠還（出二十二4）。這樣他既要為所行的惡作出補償，又要為所犯的罪受苦。但後來又規定，若賊受了良心的責備，在被發現或被查問之前自願承認，他就只要歸還所偷的，並加五分之一（利六4、5）。2. 他若已將所偷的羊或牛宰了或賣了，因而堅持犯罪，就必須以五牛賠一牛，以四羊賠一羊（出二十二1），牛比羊賠得多，是因為主人除了其他利益之外，還失去了牛每日的勞力。這律法教訓我們，欺詐和不義不但不能使人致富，反而使他們貧窮：若我們不義地取得並佔有別人的東西，那東西不但自己會耗盡，還會吞滅我們自己的。3. 他若無力賠還，就要被賣為奴（出二十二3）。這事要由審判官來辦，很可能被搶的人得那筆錢。這樣在我們中間，在某些情形下，重犯被流放到殖民地，在那裏英國人才知道甚麼是為奴。4. 賊若夜間破門，在行竊時被打死，他的血歸在自己頭上，不當向那流他血的人追討（出二十二2）。正如行不義之事的人要為隨之而來加於別人的禍患承擔責任，同樣也要為加於自己的禍患負責。人的家就是他的堡壘，神的律法和人的法律都為它設立護衛；攻擊它的人要自負後果。然而若賊是在白天被殺，殺他的人就要為此負責（出二十二3），除非是出於自衛的必要。當注意：我們對壞人的性命也當愛惜；官長當為我們申冤，我們不可自己報復。
II. 關乎損害鄰舍（出二十二5）。凡故意將牲畜放到鄰舍田裏的，必須以自己上好的賠還。我們的法律在這事和其他偷竊之間的差別，比摩西律法大得多。猶太人由此總結出一個總則，就是賠還總要用上好的，並且無人可以飼養可能損害鄰舍的牲畜。我們當更謹慎不作惡，過於不受惡；因為受惡不過是苦難，作惡卻是罪惡，而罪惡總比苦難更糟。
III. 關乎火所造成的損害（出二十二6）。那本意只燒荊棘的人，可能成為燒毀禾稼的從犯，不當算為無罪。性急暴躁的人當謹慎，免得他們表面只是要拔出稗子，卻連麥子也連根拔出。火若造成損害，點火的人必須負責，即使不能證明他蓄意造成損害。人不但要為惡意受罰，也要為疏忽受罰。我們當謹慎不可挑啟爭端；因為雖然看來微不足道，我們卻不知它能點燃多大的火，其責任我們必須承擔，若我們如同狂人一般拋擲火把、箭矢和死亡，卻聲稱並無惡意。若我們想到自己不但要為所造成的傷害負責，還要為因疏忽所引起的傷害負責，這必使我們十分謹慎自守。
⁷ 「人若將銀錢或傢俱交付鄰舍看守，這物從那人的家被偷去，若把賊找到了，賊要雙倍賠還。
⁸ 若找不到賊，那家主必就近審判官，要看看他拿了原主的物件沒有。
⁹ 「兩個人的案件，無論是為甚麼過犯，或是為牛，為驢，為羊，為衣裳，或是為甚麼失掉之物，有一人說：『這是我的。』兩造的案件就要呈到審判官面前，審判官定誰有罪，誰就要雙倍賠還鄰舍。
¹⁰ 「人若將驢，或牛，或羊，或別的牲畜，交付鄰舍看守，牲畜或死，或受傷，或被趕去，無人看見，
¹¹ 那看守的人要在耶和華面前起誓，說他沒有拿原主的物件；本主就要受誓言，看守的不必賠還。
¹² 牲畜若從看守的那裏被偷去，他就要賠還本主。
¹³ 若被野獸撕碎，看守的要帶來當作證據，所撕的不必賠還。
¹⁴ 「人若向鄰舍借甚麼，所借的或受傷，或死，本主沒有同在一處，借的人總要賠還。
¹⁵ 若本主同在一處，本主就必不賠還；他若是雇的，也不必賠還，因為是為僱價來的。」
這些律法是：
I. 關乎託付（出二十二7-13）。人若將貨物託付，或交給搬運人運送，或交給倉庫保管人保存，或將牲畜交給農人飼養，且有報酬，並且對所託之人有特別的信任；這些貨物若被偷、遺失、損壞或受損，若證明非因受託人的任何過失，本主就須自認損失，否則那對所託不忠的人就必須被迫賠償。受託人若案件無其他證據，就必須在審判官面前起誓聲明自己無辜，審判官按所顯明的來裁定。這教導我們：1. 我們當十分謹慎對待所受託的一切，雖是別人的，卻要像自己的那樣謹慎。背棄所託是不義而卑鄙的，為全世界所不齒。2. 在世上確有普遍的失信和不義，使人在有利可圖時就常被人懷疑其誠實。3. 起誓為證實，就了結各樣的爭論（來六16）。這被稱為耶和華的起誓（出二十二11），因為是向神呼求，不但以他為真實的見證，也以他為冤屈和虛謊的報復者。那些以行不義得罪鄰舍的人，或許還盼望他們的良心未致敗壞到褻瀆耶和華的誓言、以真實的神為謊言作見證的地步：發假誓是一種罪，天然的良心對它的驚懼不亞於任何別的罪。起誓的宗教極其古老，明顯表明普世都信有神、有護理、有將來的審判。4. 行政官的制度是神所設立的，其目的之一在於幫助人發現爭議的權利並追回被否定的權利；對審判官的裁決當大加尊重。5. 人沒有理由為自己無能為力的事受苦：主人對待僕人當顧念這一點，不可將意外當作過失來責備，而那若是主人自己在僕人的地位上也不能避免的。
II. 關乎借用（出二十二14、15）。人若（比方說）將他的牛隊借給鄰舍，若本主同在，或因借出而得利，無論牲畜遭遇何事，本主都須自認損失；但本主若好意將牲畜無償借出，且信任借方而任憑牲畜離開自己眼前，那麼若有損害，借方就必須賠償。讓我們由此學到十分謹慎，不可濫用借來之物；這不但是不義，更是卑鄙而虛偽，因為是以怨報德；我們倒當寧可自己受損，也不願別人因對我們的好意而受損。哀哉！我主啊，因為是借的（王下六5）。
¹⁶ 「人若引誘沒有受聘的處女，與她行淫，他總要交出聘禮，娶她為妻。
¹⁷ 若她的父親決不肯將女兒給他，他就要按處女的聘禮，交出錢來。
¹⁸ 「行邪術的女人，不可容她存活。
¹⁹ 「凡與獸淫合的，總要把他治死。
²⁰ 「祭祀別神，不單單祭祀耶和華的，那人必要滅絕。
²¹ 「不可虧負寄居的，也不可欺壓他，因為你們在埃及地也作過寄居的。
²² 不可苦待寡婦和孤兒。
²³ 若是苦待他們一點，他們向我一哀求，我總要聽他們的呼聲，
²⁴ 並要發烈怒，用刀殺你們，使你們的妻子為寡婦，兒女為孤兒。
這裏有：I. 一條律法，凡污辱了少女的男子必須娶她為妻（出二十二16、17）。她若已許配別人，污辱她便是死罪（申二十二23、24）；但這裏所提的律法是就她為單身而言。但她父親若不肯將她給他，他就必須為他所加的損害和羞辱以金錢作出補償。這律法尊重婚姻，也表明兒女未得父母同意而結婚是何等不妥當：即使在此，神聖的律法指定了這婚姻，既作為對行錯者的懲罰，又作為對受害者的補償，卻仍明文保留父親的權柄；他若拒絕同意，這婚姻就不可成立。
II. 一條使行邪術成為死罪的律法（出二十二18）。行邪術不但將單屬於神的尊榮歸給魔鬼，更是向神的護理挑戰，向神的治理宣戰，將神的工作交在魔鬼手中，指望他行善也行惡，這樣就確實使魔鬼成為這世界的神；因此將之處死是公義的，尤其是在一個蒙神啟示、蒙神護理眷顧超乎天下萬民的百姓中間。按我們的法律，諮詢、與邪靈立約、求問或使用邪靈以達任何目的，以及行使任何法術、符咒或巫術，藉以加害於任何人，皆列為重罪，不得享受教會人員的特權；此外，妄稱能尋獲失物、被竊之物或類似之事，也是官長可加以懲罰的不義之舉，再犯則處死。我們法律在此事上的公義，有此處所記神律法的支持。
III. 逆性的可憎之事在此被定為死罪；凡犯這罪的、有人形的獸，都不配存活（出二十二19）：凡與獸淫合的，總要把他治死。
IV. 拜偶像也定為死罪（出二十二20）。神既已宣告他在這事上是忌邪的神，官長也當在此事上忌邪，將那些敬拜別神不敬拜耶和華的以色列人、他們的家族和地方盡行毀滅：這律法本可防止猶太民族日後可怕的背道，若那些當執行它的人不曾成為違犯它的首領。
V. 關於欺壓的警戒。因為那些被授權懲罰其他罪惡的人，自己最容易在這事上失足，神就將懲罰欺壓之事親自接過來。
1. 不可虧負寄居的（出二十二21）：審判官不可在判斷上冤屈他們，不可在交易上欺騙他們，也不可利用他們的無知或窘迫；不但不可譏誚、踐踏、輕蔑對待他們，或以他們是外人而羞辱他們；因為這一切都是煩擾，會使外人不敢來他們中間居住，或會加深他們對這宗教的偏見，而他們本當以一切仁慈溫和的方法引導他們歸信。當善待外人的理由是：你們在埃及也作過寄居的，知道在那裏受煩擾和欺壓是甚麼滋味。當注意：（1）仁愛是宗教的律法之一，特別要求我們體恤那些最處於劣勢和灰心的人，將我們的同情關懷擴及外人，以及那些我們並無盟約或相識義務的人。對我們是外人的人，神卻認識他們，並保護他們（詩一四六9）。（2）凡信奉宗教的人當設法善待外人，藉此將宗教推薦給他們的好評，謹慎不可作任何可能使他們對宗教或其信徒心生反感之事（彼前二12）。（3）自己曾經貧窮困苦的人，若神以護理使他們富足寬大，就當特別體恤如今處於他們從前境地的人，如今待他們正如當時希望人如何待自己。
2. 不可苦待寡婦和孤兒（出二十二22）：不可苦待他們，就是說「你們當安慰幫助他們，隨時準備向他們行善。」在向他們提出正當要求時，必須顧念他們的處境；他們已失去為他們辦事、保護他們的人；他們被假定不諳世事、缺乏忠告、膽怯、心靈柔弱，因此必須以仁慈同情待之；不可趁機加害，也不可加諸丈夫或父親本可庇護他們的難處。因為（1）神特別關注他們的案件（出二十二23）。他們既無別人可投訴呼求，就必向神呼求，他必聽他們；因為他的律法和他的護理是寡婦孤兒的護衛，若人不憐憫他們、不肯聽他們，他必聽。當注意：那些被人冤屈欺壓的人有一位可以投靠的神，他必為他們成就更多，過於聽他們的話；這應當成為欺壓者的恐懼，因為他們有窮人的呼聲反對他們，神必聽見。不但如此，（2）他必嚴厲地向那些欺壓他們的人追討。他們即使逃避了人的刑罰，神的公義判斷也必追趕趕上他們（出二十二24）。有正義感和榮譽感的人都會為弱小無助者的冤屈挺身而出；公義的神豈不更要如此嗎？當觀察此處對欺壓寡婦孤兒之人所判刑罰的公平：他們的妻子要成為寡婦，他們的兒女要成為孤兒；耶和華藉着這些他所有時至今仍施行的判斷為人所認識。
²⁵ 「我民中有貧窮人與你同住，你若借錢給他，不可如放債的向他取利。
²⁶ 你即使拿鄰舍的衣服作當頭，必在日落以先歸還他；
²⁷ 因他只有那一件當作蓋頭，是他蓋身的衣服，若沒有，他拿甚麼睡覺呢？他哀求我，我就應允，因為我是恩惠的。
²⁸ 「不可毀謗神，也不可毀謗你百姓的官長。
²⁹ 「你要從你莊稼中的穀和酒醡中滴出來的酒，拿來獻上，不可遲延。你要將頭生的兒子歸給我。
³⁰ 你牛羊頭生的，也要這樣；七天當跟着母，第八天要歸給我。
³¹ 「你要在我面前為聖潔的人。因此，田間被野獸撕裂牲畜的肉，你們不可吃，要丟給狗吃。」
這裏有：I. 一條禁止放債盤剝的律法。1. 他們不可向因急需而借錢的人收取利息（出二十二25），如尼希米記五章五節、七節所示。律法為藉禧年將產業保留在各家而作的安排，使一個與貿易關係甚少的民族，除了因急需之外不太可能借錢，因此在同胞之間這一般是禁止的；但對外人（他們仍不可欺壓），他們卻可以取利放債：因此這律法按其嚴格意義，似乎是猶太國特有的；但按其公平的原則，它要求我們向可以被我們佔便宜的人施憐憫，並在我們所借予的人若遭神護理的擊打時，甘心與他們同受損失，正如同享利益；在這條件下，收取別人在貿易中辛苦經營、卻冒風險的金錢利息，似乎與收取別人在農耕中辛苦經營、卻冒風險的土地租金同樣合法。2. 他們不可拿窮人的被褥作當頭；若拿了，必須在睡前歸還（出二十二26、27）。自己睡得柔軟溫暖的人當顧念許多窮人堅硬寒冷的床鋪，不可使壞的更壞，或在受苦者身上加增苦難。
II. 一條禁止藐視權柄的律法（出二十二28）：不可毀謗神，即不可毀謗審判官和官長，因他們執行這些律法；他們必須盡忠職守，無論誰因此受損。官長不當懼怕人的毀謗和辱罵，只要良心無虧便當藐視它們；但那些因官長成為作惡者和作惡之事的威嚇而辱罵他們的人，就是攻擊神自己，將來必有很多要交賬。我們看見那些輕慢主治，毀謗在尊位的（猶8），有着敗壞的品格和沉重的厄運。君王和官長是我們的父親，第五條誡命要求我們尊敬他們，禁止我們辱罵他們。保羅將這律法應用在自己身上，承認他不當毀謗他百姓的官長；即使那官長當時是他最不義的逼迫者也不可（徒二十三5）；參見傳道書十章二十節。
III. 一條關乎獻初熟之物給神的律法（出二十二29、30）。這在先前已經設立（出十三1-22），此處重申：你要將頭生的兒子歸給我；我們更有理由將自己和我們一切所有的歸給神，因為他*不愛惜自己的兒子，為我們眾人捨了。*他們不可遲延獻上初熟的穀物。我們若耽延本分，就有完全忽略的危險；而因盼望另一個機會而放過頭一個機會，我們便任憑撒但欺哄我們所有時間。願青年人不可遲延將他們時間和力量的初熟之物獻給神，免得他們的耽延最終成為拒絕，因罪的欺騙，以及他們所應許自己的「更方便的時候」永不來到。然而又規定他們頭生的牲畜要過了七天才可獻給神，因為那時牠們才開始有點用處。當注意：神是首也是最美的，因此必須得着首生的和最美的。
IV. 在猶太人與萬國之間所作的區別：你要在我面前為聖潔的人；在飲食上指定了一個記號作為這榮耀區別的標誌，就是他們不可吃田間被野獸撕裂的肉（出二十二31），不但因為不衛生，更因為那是瑣碎、卑鄙、貪婪的，是那些在神面前為聖潔之人所不齒的，吃野獸所剩的殘餘。我們這些分別為聖歸給神的人，在飲食上不可挑剔講究；卻當有良心，不可毫無敬畏地放縱口腹，倒要按規矩飲食，就是節制的規矩，為榮耀神而行。
英文原文
Judicial Laws (1491 BC)
¹ If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.
² If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him.
³ If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft.
⁴ If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.
⁵ If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.
⁶ If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution.
Here are the laws,
I. Concerning theft, which are these:—1. If a man steal any cattle (in which the wealth of those times chiefly consisted), and they be found in his custody, he must restore double, Ex 22:4. Thus he must both satisfy for the wrong and suffer for the crime. But it was afterwards provided that if the thief were touched in conscience, and voluntarily confessed it, before it was discovered or enquired into by any other, then he should only make restitution of what he had stolen, and add to it a fifth part, Le 6:4,5. 2. If he had killed or sold the sheep or ox he had stolen, and thereby persisted in his crime, he must restore five oxen for an ox, and four sheep for a sheep (Ex 22:1), more for an ox than for a sheep because the owner, besides all the other profit, lost the daily labour of his ox. This law teaches us that fraud and injustice, so far from enriching men, will impoverish them: if we unjustly get and keep that which is another's, it will not only waste itself, but it will consume that which is our own. 3. If he was not able to make restitution, he must be sold for a slave, Ex 22:3. The court of judgment was to do it, and it is probable that the person robbed had the money. Thus with us, in some cases, felons are transported into plantations where alone Englishmen know what slavery is. 4. If a thief broke a house in the night, and was killed in the doing of it, his blood was upon his own head, and should not be required at the hand of him that shed it, Ex 22:2. As he that does an unlawful act bears the blame of the mischief that follows to others, so likewise of that which follows to himself. A man's house is his castle, and God's law, as well as man's, sets a guard upon it; he that assaults it does so at his peril. Yet, if it was in the day-time that the thief was killed, he that killed him must be accountable for it (Ex 22:3), unless it was in the necessary defence of his own life. Note, We ought to be tender of the lives even of bad men; the magistrate must afford us redress, and we must not avenge ourselves.
II. Concerning trespass, Ex 22:5. He that wilfully put his cattle into his neighbour's field must make restitution of the best of his own. Our law makes a much greater difference between this and other thefts than the law of Moses did. The Jews hence observed it as a general rule that restitution must always be made of the best, and that no man should keep any cattle that were likely to trespass upon his neighbours or do them any damage. We should be more careful not to do wrong than not to suffer wrong, because to suffer wrong is only an affliction, but to do wrong is a sin, and sin is always worse than affliction.
III. Concerning damage done by fire, Ex 22:6. He that designed only the burning of thorns might become accessory to the burning of corn, and should not be held guiltless. Men of hot and eager spirits should take heed, lest, while they pretend only to pluck up the tares, they root out the wheat also. If the fire did mischief, he that kindled it must answer for it, though it could not be proved that he designed the mischief. Men must suffer for their carelessness, as well as for their malice. We must take heed of beginning strife; for, though it seem but little, we know not how great a matter it may kindle, the blame of which we must bear, if, with the madman, we cast fire-brands, arrows, and death, and pretend we mean no harm. It will make us very careful of ourselves, if we consider that we are accountable, not only for the hurt we do, but for the hurt we occasion through inadvertency.
⁷ If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double.
⁸ If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour's goods.
⁹ For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour.
¹⁰ If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it:
¹¹ Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good.
¹² And if it be stolen from him, he shall make restitution unto the owner thereof.
¹³ If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn.
¹⁴ And if a man borrow ought of his neighbour, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good.
¹⁵ But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire.
These laws are,
I. Concerning trusts, Ex 22:7-13. If a man deliver goods, suppose to a carrier to be conveyed, or to a warehouse-keeper to be preserved, or cattle to a farmer to be fed, upon a valuable consideration, and if a special confidence be reposed in the person they are lodged with, in case these goods be stolen or lost, perish or be damaged, if it appear that it was not by any fault of the trustee, the owner must stand to the loss, otherwise he that has been false to this trust must be compelled to make satisfaction. The trustee must aver his innocence upon oath before the judges, if the case was such as afforded no other proof, and they were to determine the matter according as it appeared. This teaches us, 1. That we ought to be very careful of every thing we are entrusted with, as careful of it, though it be another's, as if it were our own. It is unjust and base, and that which all the world cries shame on, to betray a trust. 2. That there is such a general failing of truth and justice upon earth as gives too much occasion to suspect men's honesty whenever it is their interest to be dishonest. 3. That an oath for confirmation is an end of strife, Heb 6:16. It is called an oath for the Lord (Ex 22:11), because to him the appeal is made, not only as to a witness of truth, but as to an avenger of wrong and falsehood. Those that had offered injury to their neighbour by doing any unjust thing, yet, it might be hoped, had not so far debauched their consciences as to profane an oath of the Lord, and call the God of truth to be witness to a lie: perjury is a sin which natural conscience startles at as much as any other. The religion of an oath is very ancient, and a plain indication of the universal belief of a God, and a providence, and a judgment to come. 4. That magistracy is an ordinance of God, designed, among other intentions, to assist men both in discovering rights disputed and recovering rights denied; and great respect ought to be paid to the determination of the judges. 5. That there is no reason why a man should suffer for that which he could not help: masters should consider this, in dealing with their servants, and not rebuke that as a fault which was a mischance, and which they themselves, had they been in their servants' places, could not have prevented.
II. Concerning loans, Ex 22:14,15. If a man (suppose) lent his team to his neighbour, if the owner was with it, or was to receive profit for the loan of it, whatever harm befel the cattle the owner must stand to the loss of: but if the owner was so kind to the borrower as to lend it to him gratis, and put such a confidence in him as to trust it from under his own eye, then, if any harm happened, the borrower must make it good. Let us learn hence to be very careful not to abuse any thing that is lent us; it is not only unjust, but base and disingenuous, inasmuch as it is rendering evil for good; we should much rather choose to lose ourselves than that any should sustain loss by their kindness to us. Alas, master! for it was borrowed, 2Ki 6:5.
¹⁶ And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife.
¹⁷ If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.
¹⁸ Thou shalt not suffer a witch to live.
¹⁹ Whosoever lieth with a beast shall surely be put to death.
²⁰ He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed.
²¹ Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.
²² Ye shall not afflict any widow, or fatherless child.
²³ If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;
²⁴ And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
Here is, I. A law that he who debauched a young woman should be obliged to marry her, Ex 22:16,17. If she was betrothed to another, it was death to debauch her (De 22:23,24); but the law here mentioned respects her as single. But, if the father refused her to him, he was to give satisfaction in money for the injury and disgrace he had done her. This law puts an honour upon marriage and shows likewise how improper a thing it is that children should marry without their parents' consent: even here, where the divine law appointed the marriage, both as a punishment to him that had done wrong and a recompence to her that had suffered wrong, yet there was an express reservation for the father's power; if he denied his consent, it must be no marriage.
II. A law which makes witchcraft a capital crime, Ex 22:18. Witchcraft not only gives that honour to the devil which is due to God alone, but bids defiance to the divine Providence, wages war with God's government, and puts his work into the devil's hand, expecting him to do good and evil, and so making him indeed the god of this world; justly therefore was it punished with death, especially among a people that were blessed with a divine revelation, and cared for by divine Providence above any people under the sun. By our law, consulting, covenanting with, invocating, or employing, any evil spirit, to any intent whatsoever, and exercising any enchantment, charm, or sorcery, whereby hurt shall be done to any person whatsoever, is made felony, without benefit of clergy; also pretending to tell where goods lost or stolen may be found, or the like, is an iniquity punishable by the judge, and the second offence with death. The justice of our law herein is supported by the law of God recorded here.
III. Unnatural abominations are here made capital; such beasts in the shape of men as are guilty of them are unfit to live (Ex 22:19): Whosoever lies with a beast shall die.
IV. Idolatry is also made capital, Ex 22:20. God having declared himself jealous in this matter, the civil powers must be jealous in it too, and utterly destroy those persons, families, and places of Israel, that worshipped any god, save the Lord: this law might have prevented the woeful apostasies of the Jewish nation in after times, if those that should have executed it had not been ringleaders in the breach of it.
V. A caution against oppression. Because those who were empowered to punish other crimes were themselves most in danger of this, God takes the punishing of it into his own hands.
1. Strangers must not be abused (Ex 22:21), not wronged in judgment by the magistrates, not imposed upon in contracts, nor must any advantage be taken of their ignorance or necessity; no, nor must they be taunted, trampled upon, treated with contempt, or upbraided with being strangers; for all these were vexations, and would discourage strangers from coming to live among them, or would strengthen their prejudices against their religion, to which, by all kind and gentle methods, they should endeavour to proselyte them. The reason given why they should be kind to strangers is, "You were strangers in Egypt, and knew what it was to be vexed and oppressed there," Note, (1.) Humanity is one of the laws of religion, and obliges us particularly to be tender of those that lie most under disadvantages and discouragements, and to extend our compassionate concern to strangers, and those to whom we are not under the obligations of alliance or acquaintance. Those that are strangers to us are known to God, and he preserves them, Ps 146:9. (2.) Those that profess religion should study to oblige strangers, that they may thereby recommend religion to their good opinion, and take heed of doing any thing that may tempt them to think ill of it or its professors, 1Pe 2:12. (3.) Those that have themselves been in poverty and distress, if Providence enrich and enlarge them, ought to show a particular tenderness towards those that are now in such circumstances as they were in formerly, doing now by them as they then wished to be done by.
2. Widows and fatherless must not be abused (Ex 22:22): You shall not afflict them, that is, "You shall comfort and assist them, and be ready upon all occasions to show them kindness." In making just demands from them, their condition must be considered, who have lost those that should deal for them, and protect them; they are supposed to be unversed in business, destitute of advice, timorous, and of a tender spirit, and therefore must be treated with kindness and compassion; no advantage must be taken against them, nor any hardship put upon them, from which a husband or a father would have sheltered them. For, (1.) God takes particular cognizance of their case, Ex 22:23. Having no one else to complain and appeal to, they will cry unto God, and he will be sure to hear them; for his law and his providence are guardians to the widows and fatherless, and if men do not pity them, and will not hear them, he will. Note, It is a great comfort to those who are injured and oppressed by men that they have a God to go to who will do more than give them the hearing; and it ought to be a terror to those who are oppressive that they have the cry of the poor against them, which God will hear. Nay, (2.) He will severely reckon with those that do oppress them. Though they escape punishments from men, God's righteous judgments will pursue and overtake them, Ex 22:24. Men that have a sense of justice and honour will espouse the injured cause of the weak and helpless; and shall not the righteous God do it? Observe the equity of the sentence here passed upon those that oppress the widows and fatherless: their wives shall become widows, and their children fatherless; and the Lord is known by these judgments, which he sometimes executes still.
²⁵ If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.
²⁶ If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:
²⁷ For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious.
²⁸ Thou shalt not revile the gods, nor curse the ruler of thy people.
²⁹ Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.
³⁰ Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.
³¹ And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.
Here is, I. A law against extortion in lending. 1. They must not receive use for money from any that borrowed for necessity (Ex 22:25), as in that case, Ne 5:5,7. And such provision the law made for the preservation of estates to their families by the year of jubilee that a people who had little concern in trade could not be supposed to borrow money but for necessity, and therefore it is generally forbidden among themselves; but to a stranger, whom yet they might not oppress, they were allowed to lend upon usury: this law, therefore, in the strictness of it, seems to have been peculiar to the Jewish state; but, in the equity of it, it obliges us to show mercy to those of whom we might take advantage, and to be content to share, in loss as well as profit, with those we lend to, if Providence cross them; and, upon this condition, it seems as lawful to receive interest for my money, which another takes pains with and improves, but runs the hazard of, in trade, as it is to receive rent for my land, which another takes pains with and improves, but runs the hazard of, in husbandry. 2. They must not take a poor man's bed-clothes in pawn; but, if they did, must restore them by bed-time, Ex 22:26,27. Those who lie soft and warm themselves should consider the hard and cold lodgings of many poor people, and not do any thing to make bad worse, or to add affliction to the afflicted.
II. A law against the contempt of authority (Ex 22:28): Thou shalt not revile the gods, that is, the judges and magistrates, for their executing these laws; they must do their duty, whoever suffer by it. Magistrates ought not to fear the reproach of men, nor their revilings, but to despise them as long as they keep a good conscience; but those that do revile them for their being a terror to evil works and workers reflect upon God himself, and will have a great deal to answer for another day. We find those under a black character, and a heavy doom, that despise dominion, and speak evil of dignities, Jude 1:8. Princes and magistrates are our fathers, whom the fifth commandment obliges us to honour and forbids us to revile. St. Paul applies this law to himself, and owns that he ought not to speak evil of the ruler of his people; no, not though the ruler was then his most unrighteous persecutor, Ac 23:5; see Ec 10:20.
III. A law concerning the offering of their first-fruits to God, Ex 22:29,30. It was appointed before (Ex 13:1-22), and it is here repeated: The firstborn of thy sons shalt thou give unto me; and much more reason have we to give ourselves, and all we have, to God, who spared not his own Son, but delivered him up for us all. The first ripe of their corn they must not delay to offer. There is danger, if we delay our duty, lest we wholly omit it; and by slipping the first opportunity, in expectation of another, we suffer Satan to cheat us of all our time. Let not young people delay to offer to God the first-fruits of their time and strength, lest their delays come, at last, to be denials, through the deceitfulness of sin, and the more convenient season they promise themselves never arrive. Yet it is provided that the firstlings of their cattle should not be dedicated to God till they were past seven days old, for then they began to be good for something. Note, God is the first and best, and therefore must have the first and best.
IV. A distinction put between the Jews and all other people: You shall be holy men unto me; and one mark of that honourable distinction is appointed in their diet, which was, that they should not eat any flesh that was torn of beasts (Ex 22:31), not only because it was unwholesome, but because it was paltry, and base, and covetous, and a thing below those who were holy men unto God, to eat the leavings of the beasts of prey. We that are sanctified to God must not be curious in our diet; but we must be conscientious, not feeding ourselves without fear, but eating and drinking by rule, the rule of sobriety, to the glory of God.
本章的律法涉及：一、第八條誡命，關乎偷盜（出 22:1-4）、牲畜踐踏侵害（出 22:5）、火災損害（出 22:6）、受託之物（出 22:7-13）、借用牲畜（出 22:14,15）、或借貸銀錢，出 22:25。二、第七條誡命，禁止淫亂（出 22:16,17）、獸交，出 22:19。三、第一塊法版，禁止行邪術（出 22:18）、拜偶像，出 22:20。吩咐獻上初熟的物，出 22:29,30。四、關乎窮人，出 22:21-24。五、關乎民事官長，出 22:28。六、關乎猶太民族的獨特性，出 22:31。