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英文原文
Some ceremonial precepts there are in this chapter, but most of them are moral. One would wonder that when some of the lighter matters of the law are greatly enlarged upon (witness two long chapters concerning the leprosy) many of the weightier matters are put into a little compass: divers of the single verses of this chapter contain whole laws concerning judgment and mercy; for these are things which are manifest in every man's conscience; men's own thoughts are able to explain these, and to comment upon them. I. The laws of this chapter, which were peculiar to the Jews, are, 1. Concerning their peace-offerings, Le 19:5-8. 2. Concerning the gleanings of their fields, Le 19:9,10. 3. Against mixtures of their cattle, seed, and cloth, Le 19:19. 4. Concerning their trees, Le 19:23-25. 5. Against some superstitious usages, Le 19:26-28. But, II. Most of these precepts are binding on us, for they are expositions of most of the ten commandments. 1. Here is the preface to the ten commandments, "I am the Lord," repeated fifteen times. 2. A sum of the ten commandments. All the first table in this, "Be you holy," Le 19:2. All the second table in this, "Thou shalt love thy neighbour" (Le 19:18), and an answer to the question, "Who is my neighbour?" Le 19:33,34. 3. Something of each commandment. (1.) The first commandment implied in that which is often repeated here, "I am your God." And here is a prohibition of enchantment (Le 19:26) and witchcraft (Le 19:31), which make a god of the devil. (2.) Idolatry, against the second commandment, is forbidden, Le 19:4. (3.) Profanation of God's name, against the third, Le 19:12. (4.) Sabbath-sanctification is pressed, Le 19:3,30. (5.) Children are required to honour their parents (Le 19:3), and the aged, Le 19:32. (6.) Hatred and revenge are here forbidden, against the sixth commandment, Le 19:17,18. (7.) Adultery (Le 19:20-22), and whoredom, Le 19:29. (8.) Justice is here required in judgment (Le 19:15), theft forbidden (Le 19:11), fraud and withholding dues (Le 19:13), and false weights, Le 19:35,36. (9.) Lying, Le 19:11. Slandering, Le 19:14. Tale-bearing, and false-witness bearing, Le 19:16. (10.) The tenth commandment laying a restraint upon the heart, so does that (Le 19:17), "Thou shalt not hate thy brother in thy heart." And here is a solemn charge to observe all these statutes, Le 19:37. Now these are things which need not much help for the understanding of them, but require constant care and watchfulness for the observing of them. "A good understanding have all those that do these commandments."
1-29
Ceremonial and Moral Laws (1490 BC)
禮儀與道德的律例（主前1490年）
¹ 耶和華對摩西說：
² 「你曉諭以色列全會眾說：你們要聖潔，因為我耶和華你們的神是聖潔的。
³ 你們各人都當孝敬母親與父親，也要守我的安息日。我是耶和華你們的神。
⁴ 你們不可偏向虛無的神，也不可為自己鑄造神像。我是耶和華你們的神。
⁵ 你們獻平安祭給耶和華的時候，要獻得可蒙悅納。
⁶ 祭物要在獻的那一天和第二天吃，若有剩到第三天的，就必用火焚燒。
⁷ 第三天若吃了，這祭物就是可憎的，必不蒙悅納。
⁸ 凡吃的人必擔當罪孽，因為他褻瀆了耶和華的聖物；那人必從民中剪除。
⁹ 「在你們的地收割莊稼，不可割盡田角，也不可拾取所遺落的。
¹⁰ 不可摘盡葡萄園的果子，也不可拾取葡萄園中掉落的果子；要留給窮人和寄居的。我是耶和華你們的神。
摩西受命將律法的摘要傳達給以色列全會眾（Le 19:2）；不僅是給亞倫和他的兒子，而是給所有百姓，因為他們都當知道自己的本分。即使在律法較為幽暗的時代，那以無知為母的宗教也不可能是出於神的。摩西要向全會眾宣佈神的律例，在全營中宣告。這些律法，他大概親自傳達給一次所能聽見的人數範圍內的百姓，然後逐步在不同時間傳給他們所有人。此處所給的許多誡命是他們從前已經領受過的，但有重複的必要，好叫他們記住。誡命必須加上誡命，律例加上律例，而且還嫌不夠。在這些經文中，
I. 要求以色列成為聖潔的國民，因為以色列的神是聖潔的神（Le 19:2）。他們以獨特的律法和風俗與萬民有別，這是要教導他們真正地從世俗和肉體中分別出來，完全歸於神。這如今也是基督的律法（願主使我們心中的每一個意念都順服它！）——你們要聖潔，因為我是聖潔的（彼前1:15,16）。我們是聖潔耶穌的跟隨者，因此必須照着我們所能的，奉獻歸榮耀給神，並效法他的性情和旨意。以色列是藉着影兒和預表成聖（Le 20:8），但我們是藉着真理——就是一切影兒的實體——成聖（約17:17；多2:14）。
II. 兒女當順服父母：你們各人都當孝敬母親與父親（Le 19:3）。1. 這裏所要求的敬畏，與第五條誡命所吩咐的尊敬是一樣的；參瑪1:6。它包括內心的尊敬和敬重、外表尊重的表示、對父母正當命令的順服、設法討他們喜悅使他們安心、避免一切可能冒犯和使他們憂愁、招致他們不悅的事。猶太教師問：「當對父親存怎樣的敬畏？」他們回答說：「就是不可站在他的路上，也不可坐在他的位上，不可反駁他所說的話，也不可挑剔，無論他活着或已去世，都不可直呼其名，而要稱『我父』或『主』；他若貧窮，就當供養他，等等。」2. 兒女長大成人，不可認為自己脫免了這本分：每一個人，無論他多麼有智慧、多麼偉大，都當尊敬父母，因為他們是他的父母。3. 母親被放在前面，這不常見，表明這本分對父母雙方是同等的；若母親比父親長壽，她仍當受敬畏和順服。4. 這裏加上：*也要守我的安息日。*若神藉律法保障父母的尊嚴，父母也當運用自己的權柄教導兒女維護神的尊嚴，尤其是守他安息日的尊嚴——安息日的守護在很大程度上由第四條誡命交託給父母：*你，和你的兒子，和你的女兒。*年輕人的敗壞，往往從輕慢父母和褻瀆安息日開始。因此這兩條誡命恰當地放在這律例摘要的開頭：*你們各人都當孝敬母親與父親，也要守我的安息日。*那些孝敬父母、謹守安息日為聖的兒女，是有盼望的兒女，也是行事為人可能亨通的。5. 附加於這兩條誡命的理由是：我是耶和華你們的神——安息日的主，也是你們父母的神。
III. 唯獨敬拜神，不可藉着偶像（Le 19:4）：你們不可偏向虛無的神——偏向那些虛妄、無能、無價值之物、不是神的神。不可從真神轉向假神，從大能的神轉向無能的，從那使你們成聖、使你們得福的神，轉向那些要欺騙你們、敗壞你們、毀滅你們、使你們永遠悲慘的。不可把眼目轉向他們，更不可把心轉向他們。不可為自己製造神明——你們幻想的產物——也不可妄想藉着鑄造的神像來敬拜創造主。你們是神手中的工作，竟去敬拜你們自己手所做的神，這何等荒唐。鑄造的神像被特別提及，是因為那鑄造的金牛犢。
IV. 他們的平安祭當常常照着律法獻上和食用（Le 19:5-8）。重複這條律法而非其他關於祭物的律法，大概有某種特別的理由。吃平安祭是百姓的份，是在祭司的眼目之外進行的，或許他們中間有人把平安祭的冷肉留得超過了規定的時間，正如他們從前對嗎哪所做的（出16:20），因而引出這個警告；參見這條律法本身（Le 7:16-18）。神要自己的工作在自己指定的時間內完成。祭物雖照律法獻上，若不照律法食用，也不蒙悅納。牧者雖盡了自己的本分，百姓若不盡他們的，又有何益？在我們屬靈的祭物之後，還有當做的工作——妥善地運用這些祭物；這若被忽略，一切都是枉然。
V. 他們當留下收割和摘葡萄時的遺落之物給窮人（Le 19:9,10）。注意，敬虔的工作當始終伴隨着慈善的工作，照着我們的力量而行。他們收割莊稼時，當留下田角的莊稼不割；猶太教師說：「當為田地的六十分之一」；他們也要留下遺落的穗子和起初忽略的小串葡萄。這條律法如今雖然在字面上不再約束我們，卻教導我們：1. 我們不可貪婪吝嗇，對我們所能聲稱的一切緊抓不放；也不可在微小瑣碎的事上堅持自己的權利。2. 我們當樂見窮人因我們勞碌的果子而得供應和舒暢。我們不可看為凡不歸我們自己所用的都是損失，也不可看為凡歸給窮人的都是浪費。3. 喜樂的時刻，如收割之時，是行善的適當時機；好叫我們歡樂時，窮人也與我們同樂；我們的心稱頌神時，窮人也因我們而稱頌。
¹¹ 「你們不可偷盜，不可欺騙，也不可彼此說謊。
¹² 不可指着我的名起假誓，也不可褻瀆你神的名。我是耶和華。
¹³ 不可欺壓鄰舍，也不可搶奪他的物；雇工的工價，不可在你那裏過夜留到早晨。
¹⁴ 不可咒罵聾子，也不可將絆腳石放在瞎子面前，只要敬畏你的神。我是耶和華。
¹⁵ 「你們施行審判，不可行不義；不可偏護窮人，也不可重看有勢力的人，只要按着公義審判你的鄰舍。
¹⁶ 不可在民中往來搬弄是非，也不可與鄰舍為敵，置他於死地。我是耶和華。
¹⁷ 「不可心裏恨你的弟兄；總要指摘你的鄰舍，免得因他擔罪。
¹⁸ 不可報仇，也不可埋怨你本國的子民，卻要愛人如己。我是耶和華。
我們在此受教：
I. 在一切交易上要誠實真實（Le 19:11）。神藉着他的旨意指定了每個人的產業，又藉着他的律法禁止侵犯這指定——無論是直接的偷盜：你們不可偷盜——還是欺詐：「你們不可欺騙，或行事詭詐。」我們在世上所有的，必須確保是誠實得來的，因為不義之財不能使我們真正富足，也不能長久。真理的神要求心中誠實（詩51:6），也要求口中誠實：也不可彼此說謊——無論是在交易中還是在日常交談中。這也是基督教的律法之一（西3:9）：不要彼此說謊。不說真理的人不配被告知真理；因說謊而犯罪的人也公正地因說謊而受苦；因此我們被禁止彼此說謊；因為我們若向別人說謊，就是教他們向我們說謊。
II. 對神聖的名當存極大的敬畏（Le 19:12），不可召他作見證：1. 為謊言作證：*不可起假誓。*說謊已經不好，起誓說謊更糟得多。或者，2. 為瑣事和一切無關緊要的事作證：也不可褻瀆你神的名——將它挪用於宗教用途以外的任何目的。
III. 不可取去或扣留任何人的權利（Le 19:13）。我們不可取那不屬我們的——無論是藉欺詐還是搶奪；也不可扣留屬於別人的，尤其是雇工的工價——不可*在你那裏過夜。*日工做完了一天的工作，若有所要求，就當立即付他工價。拒絕支付是大罪，拖延支付以致他受損也是大罪——這罪呼求上天報仇（雅5:4）。
IV. 要格外體恤那些不能自衛之人的名譽和安全（Le 19:14）。1. 聾子的名譽：不可咒罵聾子；這不僅指天然耳聾、完全聽不見的人，也指那些不在場、此刻聽不到咒罵的人——他們無法表示憤慨、無法還擊、無法自辯——以及那些忍耐的人，他們似乎聽而不聞、不願計較，如大衛（詩38:13）。不可因人不願或不能報復就欺負他們，因為神看見聽見，雖然他們不看見不聽見。2. 瞎子的安全我們也當體恤，不可將絆腳石放在他們面前；因為這是在受苦的人身上加添苦難，是使神的旨意成為我們惡意的僕役。這條禁令也暗示要幫助瞎子，將他們路上的絆腳石挪開。猶太作者認為不可能有人如此野蠻地在瞎子面前放絆腳石，就按比喻意義理解，認為它禁止向那些單純、容易被欺哄的人提供壞的建議，使他們可能被引誘去做有損於自己的事。我們當謹慎不做任何可能使軟弱的弟兄跌倒的事（羅14:13；林前8:9）。作為防範這些罪的保障，附加了：只要敬畏你的神。「你不怕聾子和瞎子，他們不能自衛；但要記住，幫助無助者是神的榮耀，他必為他們伸冤。」注意，敬畏神能約束我們去做那些不會招致人不滿的事。
V. 審判官和一切掌權者在此受命要不分偏私地作出判斷和裁決（Le 19:15）；無論他們是受任命的審判官，還是在特定案件中因雙方同意而擔任仲裁人或調停人，他們都不可虧待任何一方，而當盡其所能按照公平的規則而行，純粹根據案情的是非曲直，而不是根據當事人的身份。公正絕不可被歪曲：1. 因同情窮人：不可偏護窮人（出23:3）。作為施捨可以給窮人，但作為權利，只可判給他合法應得的；也不可因他的貧窮而免除他應受的公正刑罰。或，2. 因尊崇或懼怕有權勢的人——審判官常常因偏袒他們而失去公正。猶太人說：「按照這條律法，審判官必須如此公正，以至不可讓爭訟的一方坐着而另一方站着，也不可允許一方暢所欲言而叫另一方簡短」；參雅2:1-4。
VI. 我們都不可做任何損害鄰舍好名聲的事（Le 19:16），無論：1. 在日常交談中：不可往來搬弄是非。做一個專門散播人人過犯的人——洩露隱秘、加重罪行、把一切不妥之處往最壞處說，蓄意敗壞人的名譽、在鄰舍之間挑撥離間——是人所能做的最惡劣的事。用來描述「搬弄是非者」的詞，意思是小販或小商人——貿易中的走私者；因為搬弄是非者在一戶人家收集惡意的傳聞，又在另一戶人家散佈，通常以交換的方式交換毀謗。參箴11:13，20:19；耶9:4；結22:9。或，2. 在作見證時：也不可與鄰舍為敵，置他於死地——若他的血是無辜的，也不可與那些如箴1:11,12所描述那樣嗜血的人結黨。猶太教師還進一步解釋：「不可站在一旁看着你的弟兄處於危險中而不顧，而當冒着生命或肢體的危險去救助他」；他們又說：「能以自己的證詞使被告脫罪的人，有義務照這條律法去行」；參箴24:11,12。
VII. 我們受命要出於愛心責備鄰舍（Le 19:17）：總要指摘你的鄰舍。1. 寧可責備他，也不可因他所加的傷害而懷恨。我們若覺得鄰舍在某方面虧負了我們，不可對他暗藏怨恨、與他疏遠——既不說好也不說壞，正如有些人的做法——他們善於隱藏不滿，直到有機會全面報復（撒下13:22）；我們卻當以溫柔的智慧抒發不滿，設法使弟兄認識他的過錯，公平地與他講理，從而消除所懷的不快：這是我們救主在這種情況下所定的規則（路17:3）。2. 因此要因他冒犯神的罪而責備他，因為你愛他；要設法領他悔改，使他的罪蒙赦免，使他轉離罪惡，不讓罪停留在他身上。注意，友善的責備是我們彼此當盡的本分，我們當在愛心中施予和接受。任憑義人擊打我，這算為仁慈（詩141:5）。朋友加的傷痕是忠誠而有益的（箴27:5,6）。這裏嚴格吩咐：你總要這樣做，不可在任何藉口下忽略。要考慮：(1.) 我們若不責備便招致罪咎：這在這裏被理解為恨弟兄。我們常這樣推論：「某某人是我的朋友，我愛他，所以我不願指出他的過犯，免得使他不安」；但我們倒該說：「所以我更當善待他，指出他的過犯」。愛可以向別人遮蓋罪，卻不可向犯罪者本人遮蓋。(2.) 我們若不責備便造成損害：我們就任罪停留在他身上。我們尚且要幫助仇敵跌在重擔下的驢（出23:5），何況朋友的靈魂呢？而任罪停留在他身上，我們就有為他擔罪的危險——如旁註所譯。我們若不責備暗昧無益的事，就與這些事有份，成為事後的從犯（弗5:11）。涉及的是你的弟兄、你的鄰舍；而該隱卻說：我豈是看守我弟兄的嗎？
VIII. 我們在此受命要脫去一切的惡意，穿上弟兄之愛（Le 19:18）。1. 我們不可對任何人存惡意：不可報仇，也不可埋怨——這與Le 19:17的話意思相同：不可心裏恨你的弟兄；因為惡意是謀殺的開端。我們的弟兄若得罪了我們，我們不可報復在他身上——那就是報仇；我們不可每逢機會就拿這事責備他——那就是懷怨；我們卻當饒恕並忘記，因為我們也是這樣被神饒恕的。存留對冒犯和傷害的憤恨，任那言語永遠吞噬，是極其敗壞脾性的事，也是友誼的剋星。2. 我們當對眾人存善意：卻要愛人如己。我們常常虧負自己，卻很快饒恕自己所犯的錯，那些錯絲毫不減少我們對自己的愛；我們也當照樣愛鄰舍。我們的救主將此列為律法的第二大誡命（太22:39），使徒又指出它是第二塊法版一切律法的總綱（羅13:9,10；加5:14）。我們愛鄰舍當如真誠愛自己一樣，沒有虛假；我們當以證明愛自己的同樣方式來證明我們對鄰舍的愛——盡我們的力量防止他受害、促進他的益處。我們當願意人怎樣待我們，也要怎樣待人（太7:12），將自己的靈魂代入他的靈魂的地位（伯16:4,5）。不但如此，我們在許多情況下當為鄰舍的益處而捨己，如保羅（林前9:19等）。在這方面福音甚至超越了律法那優美的誡命；因為基督為我們捨命，就教導我們在某些情況下甚至為弟兄捨命（約壹3:16），因而愛鄰舍過於愛自己。
¹⁹ 「你們要守我的律例。不可叫你的牲畜與異類配合；不可用兩樣攙雜的種種地，也不可穿兩樣攙雜的料子做的衣服。
²⁰ 婢女已經許配了人，卻還沒有被贖、得釋放，若有人與她同寢交合，二人要受刑罰；他們不可被治死，因為婢女還沒有得釋放。
²¹ 那人要把贖愆祭，就是一隻公綿羊，牽到會幕門口、耶和華面前。
²² 祭司要用那作贖愆祭的公綿羊，在耶和華面前為他所犯的罪贖罪，他所犯的罪必蒙赦免。
²³ 「你們到了那地，栽種各樣結果子的樹木，就要以未受割禮看待它的果子。三年之久，你們要以它為未受割禮的，不可吃。
²⁴ 但第四年所有的果子要成為聖潔，用以讚美耶和華。
²⁵ 第五年，你們要吃那樹上的果子，好叫樹給你們結果子更多。我是耶和華你們的神。
²⁶ 「你們不可吃帶血的物，不可用法術，也不可觀兆。
²⁷ 頭的周圍不可剃，鬍鬚的周圍也不可損壞。
²⁸ 不可為死人用刀劃身，也不可在身上刺花紋。我是耶和華。
²⁹ 「不可辱沒你的女兒，使她為娼妓，恐怕這地的人專向淫亂，這地就滿了邪惡。
這裏有：I. 一條禁止混雜的律法（Le 19:19）。神在起初造牲畜各從其類（創1:25），我們當順服神所設立的自然秩序，相信那才是最好、最充足的，不貪求怪異之物。你不可加添他的言語，恐怕他責備你；因為神的工作之卓越在於：不能加上甚麼，也不能減去甚麼，否則只會使它更糟（傳3:14）。神所配合的，我們不可分開；神所分開的，我們也不可配合。播撒攙雜的種子和穿攙雜麻紗的衣服被禁止，或許因為這些是外邦人的迷信風俗，或是要暗示他們當何等謹慎地不與外邦人混雜，也不可將外邦人的任何風俗編入神的典章。安斯沃斯認為這是要引導以色列人在宗教上純一真誠，在律法和福音的各部分和教義上也各守其類。信心是必需的，善行也是必需的，但在我們在神面前稱義的原因上將二者混雜是被禁止的（加2:16）。
II. 一條關於懲治與已許配的婢女犯姦淫之罪的律法（Le 19:20-22）。她若未許配人，律法沒有規定任何刑罰；她既已許配，若不是婢女，刑罰就不輕於死；但她仍是婢女（雖然在完成婚配之前她本應得自由），死刑得以豁免，二人都要受刑；或如有人所想，只有女人受刑，男人則要獻祭。這是為了婚姻的尊嚴——即使只是由訂親開始的——使這罪行受罰；但也是為了自由的尊嚴，使這罪行不至於像玷污自由婦人那樣受罰——那時奴僕和自由人差別之大就是如此（加4:30）；但基督的福音不分這些（西3:11）。
III. 一條關於果樹的律法：頭三年所結的果子，即使果樹早熟結了果，也不可使用（Le 19:23-25）。因此猶太人的習慣是一見果子成形，就從幼樹上摘下，正如園丁有時所做的，因為過早結果妨礙生長。若有果子成熟了，無論在事奉神或人的用途上都不可使用；但第四年所結的要歸耶和華為聖——或給祭司，或在耶和華面前歡喜地吃，如第二個十分之一那樣——此後就全歸自己了。如今：1. 有人認為這教導他們不可效法外邦人的風俗——據說外邦人將果樹最先的出產獻給偶像，說否則一切果實都會被毀。2. 這條關於果樹的律法似乎與關於動物的律法平行：任何活物必須滿八天才可獻為祭物，嬰孩也必須到第八天受割禮；參Le 22:27。神當得樹上的初熟之物，但頭三年的果子如同八天以下的羊羔或牛犢一樣微不足道，所以神不要——因為他當得一切最好的；然而神也不許人使用，因為初熟之物尚未獻上：所以它們當被視為未受割禮的——如同八天以下的動物，不適合任何用途。3. 我們由此受教：不可急於追逐任何享樂，而當甘心忍耐等候享受的時候；尤其要承認自己不配得地的出產——我們對地上果實的權利因始祖吃禁果而喪失了，我們是藉着神的道和人的祈求才得以恢復（提前4:5）。
IV. 一條禁止外邦人迷信風俗的律法（Le 19:26-28）。1. 帶着血吃——如外邦人所做的，他們將祭牲的血收入器皿中，讓他們（所幻想的）鬼魔來喝，然後圍坐着吃肉，以他們與鬼魔一同宴樂來表明與鬼魔的相交。這風俗不可行，因為神祭牲的血當灑在壇上，然後倒在壇腳下排走。2. 法術、觀兆，以及對日子的迷信觀念——某些日子和時辰吉利，某些不吉利。這類奇術大概是埃及祭司近期發明的，用以愚弄百姓、維護自己的威望。以色列人見過這些施行，卻絕不可效法。那些受託保管神聖言的人去求問鬼魔，是不可原諒的；在基督徒身上更糟，因為神的兒子已經顯現出來，為要除滅魔鬼的作為。基督徒去算命、占卜，用咒語和護身符治病驅邪，為撒鹽、兔子過路、凶日等所影響——這是對主耶穌不可容忍的冒犯，是對異教和偶像崇拜的支持，也是對自己和自己所稱之美名的羞辱：那些無論對律法還是對福音都極度無知的人才會問：「這些事有甚麼害處呢？」與基督相交的人去與鬼魔相交，或學習那些與鬼魔相交之人的道，難道沒有害處嗎？我們學基督卻不是這樣學的。3. 甚至在外邦人梳妝打扮中也有迷信，神的百姓不可效法：*頭的周圍不可剃。*那些敬拜天象的人，為尊崇天象而剃髮，使頭貌似天球；但這風俗本身既愚蠢，因涉及假神而行，就是拜偶像。4. 他們在喪禮上表達悲傷的儀式和禮節也不可效法（Le 19:28）。他們不可為死人用刀劃身或在身上刺花紋；因為外邦人這樣做是為了安撫他們所幻想的冥府神明，使那些神明對他們已故的親友施恩。基督藉着他的受苦改變了死亡的屬性，使死亡成為每一個真以色列人的真朋友；如今，既不需要做甚麼使死亡對我們施恩（因為神若施恩，死亡自然施恩），我們也不像那些沒有指望的人一樣憂傷。神所分別出來歸自己的以色列人，不可接受這些垃圾神明的形像和徽號。*最後，*這裏所禁止的使女兒為娼（Le 19:29），似乎是外邦人在他們偶像崇拜中所行的，因為他們所拜的那些不潔之靈喜悅這類可憎之事。當淫亂成為宗教儀式而在廟中施行，無怪乎這地充滿了邪惡——當邪惡從廟門進入，就如洪水般氾濫全地，沖毀了一切貞潔和端莊的堤防。魔鬼自己也不能將這些可憎之事帶入人的生活，若不是先將它們帶入人的敬拜。那些離棄聖潔的神、將神的尊榮歸給不潔之靈的人，被交給可恥的情慾也是公義的。那些 dishonor 神的人就這樣被任憑 dishonor 自己和他們的家人。
英文原文
Ceremonial and Moral Laws (1490 BC)
¹ And the LORD spake unto Moses, saying,
² Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.
³ Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.
⁴ Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.
⁵ And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.
⁶ It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.
⁷ And if it be eaten at all on the third day, it is abominable; it shall not be accepted.
⁸ Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.
⁹ And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.
¹⁰ And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.
Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (Le 19:2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,
I. It is required that Israel be a holy people, because the God of Israel is a holy God, Le 19:2. Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, 1Pe 1:15,16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (Le 20:8), but we are sanctified by the truth, or substance of all those shadows, Joh 17:17, Tit 2:14.
II. That children be obedient to their parents: "You shall fear every man his mother and his father, Le 19:3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Mal 1:6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, "What is this fear that is owing to a father?" And they answer, "It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like." 2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: "You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, "I am the Lord your God; the Lord of the sabbath and the God of your parents."
III. That God only be worshipped, and not by images (Le 19:4): "Turn you not to idols, to Elilim, to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands." Molten gods are specified for the sake of the molten calf.
IV. That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, Le 19:5-8. There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Ex 16:20), longer than was appointed, which occasioned this caution; see the law itself before, Le 7:16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.
V. That they should leave the gleanings of their harvest and vintage for the poor, Le 19:9,10. Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, "It should be a sixtieth part of the field;" and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us, 1. That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial. 2. That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor. 3. That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.
¹¹ Ye shall not steal, neither deal falsely, neither lie one to another.
¹² And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.
¹³ Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.
¹⁴ Thou shalt not curse the deaf, nor put a stumbling block before the blind, but shalt fear thy God: I am the LORD.
¹⁵ Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.
¹⁶ Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD.
¹⁷ Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
¹⁸ Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
We are taught here,
I. To be honest and true in all our dealings, Le 19:11. God, who has appointed every man's property by his providence, forbids by his law the invading of that appointment, either by downright theft, You shall not steal, or by fraudulent dealing, "You shall not cheat, or deal falsely." Whatever we have in the world, we must see to it that it be honestly come by, for we cannot be truly rich, nor long rich, with that which is not. The God of truth, who requires truth in the heart (Ps 51:6), requires it also in the tongue: Neither lie one to another, either in bargaining or common converse. This is one of the laws of Christianity (Col 3:9): Lie not one to another. Those that do not speak truth do not deserve to be told truth; those that sin by lying justly suffer by it; therefore we are forbidden to lie one to another; for, if we lie to others, we teach them to lie to us.
II. To maintain a very reverent regard to the sacred name of God (Le 19:12), and not to call him to be witness either, 1. To a lie: You shall not swear falsely. It is bad to tell a lie, but it is much worse to swear it. Or, 2. To a trifle, and every impertinence: Neither shalt thou profane the name of thy God, by alienating it to any other purpose than that for which it is to be religiously used.
III. Neither to take nor keep any one's right from him, Le 19:13. We must not take that which is none of our own, either by fraud or robbery; nor detain that which belongs to another, particularly the wages of the hireling, let it not abide with thee all night. Let the day-labourer have his wages as soon as he has done his day's work, if he desire it. It is a great sin to deny the payment of it, nay, to defer it, to his damage, a sin that cries to heaven for vengeance, Jam 5:4.
IV. To be particularly tender of the credit and safety of those that cannot help themselves, Le 19:14. 1. The credit of the deaf: Thou shalt not curse the deaf; that is, not only those that are naturally deaf, that cannot hear at all, but also those that are absent, and at present out of hearing of the curse, and so cannot show their resentment, return the affront, nor right themselves, and those that are patient, that seem as if they heard not, and are not willing to take notice of it, as David, Ps 38:13. Do not injure any because they are unwilling, or unable, to avenge themselves, for God sees and hears, though they do not. 2. The safety of the blind we must likewise be tender of, and not put a stumbling-block before them; for this is to add affliction to the afflicted, and to make God's providence a servant to our malice. This prohibition implies a precept to help the blind, and remove stumbling-blocks out of their way. The Jewish writers, thinking it impossible that any should be so barbarous as to put a stumbling-block in the way of the blind, understood it figuratively, that it forbids giving bad counsel to those that are simple and easily imposed upon, by which they may be led to do something to their own prejudice. We ought to take heed of doing any thing which may occasion our weak brother to fall, Ro 14:13, 1Co 8:9. It is added, as a preservative from these sins, but fear thou God. "Thou dost not fear the deaf and blind, they cannot right themselves; but remember it is the glory of God to help the helpless, and he will plead their cause." Note, The fear of God will restrain us from doing that which will not expose us to men's resentments.
V. Judges and all in authority are here commanded to give verdict and judgment without partiality (Le 19:15); whether they were constituted judges by commission or made so in a particular case by the consent of both parties, as referees or arbitrators, they must do no wrong to either side, but, to the utmost of their skill, must go according to the rules of equity, having respect purely to the merits of the cause, and not to the characters of the person. Justice must never be perverted, either, 1. In pity to the poor: Thou shalt not respect the person of the poor, Ex 23:3. Whatever may be given to a poor man as an alms, yet let nothing be awarded him as his right but what he is legally entitled to, nor let his poverty excuse him from any just punishment for a fault. Or, 2. In veneration or fear of the mighty, in whose favour judges would be most frequently biased. The Jews say, "Judges were obliged by this law to be so impartial as not to let one of the contending parties sit while the other stood, nor permit one to say what he pleased and bid the other be short; see Jam 2:1-4.
VI. We are all forbidden to do any thing injurious to our neighbour's good name (Le 19:16), either, 1. In common conversation: Thou shalt not go up and down as a tale-bearer. It is as bad an office as a man can put himself into to be the publisher of every man's faults, divulging what was secret, aggravating crimes, and making the worst of every thing that was amiss, with design to blast and ruin men's reputation, and to sow discord among neighbours. The word used for a tale-bearer signifies a pedlar, or petty chapman, the interlopers of trade; for tale-bearers pick up ill-natured stories at one house and utter them at another, and commonly barter slanders by way of exchange. See this sin condemned, Pr 11:13,20:19, Jer 9:4, Eze 22:9. Or, 2, In witness-bearing: Neither shalt thou stand as a witness against the blood of thy neighbour, if his blood be innocent, nor join in confederacy with such bloody men as those described," Pr 1:11,12. The Jewish doctors put this further sense upon it: "Thou shalt not stand by and see thy brother in danger, but thou shalt come in to his relief and succour, though it be with the peril of thy own life or limb;" they add, "He that can by his testimony clear one that is accused is obliged by this law to do it;" see Pr 24:11,12.
VII. We are commanded to rebuke our neighbour in love (Le 19:17): Thou shalt in any wise rebuke thy neighbour. 1. Rather rebuke him than hate him for an injury done to thyself. If we apprehend that our neighbour has any way wronged us, we must not conceive a secret grudge against him, and estrange ourselves from him, speaking to him neither bad nor good, as the manner of some is, who have the art of concealing their displeasure till they have an opportunity of a full revenge (2Sa 13:22); but we must rather give vent to our resentments with the meekness of wisdom, endeavour to convince our brother of the injury, reason the case fairly with him, and so put an end to the disgust conceived: this is the rule our Saviour gives in this case, Lu 17:3. 2. Therefore rebuke him for his sin against God, because thou lovest him; endeavour to bring him to repentance, that his sin may be pardoned, and he may turn from it, and it may not be suffered to lie upon him. Note, Friendly reproof is a duty we owe to one another, and we ought both to give it and take it in love. Let the righteous smite me, and it shall be a kindness, Ps 141:5. Faithful and useful are those wounds of a friend, Pr 27:5,6. It is here strictly commanded, "Thou shalt in any wise do it, and not omit it under any pretence." Consider, (1.) The guilt we incur by not reproving: it is construed here into a hating of our brother. We are ready to argue thus, "Such a one is a friend I love, therefore I will not make him uneasy by telling him of his faults;" but we should rather say, "therefore I will do him the kindness to tell him of them." Love covers sin from others, but not from the sinner himself. (2.) The mischief we do by not reproving: we suffer sin upon him. Must we help the ass of an enemy that has fallen under his burden, and shall we not help the soul of a friend? Ex 23:5. And by suffering sin upon him we are in danger of bearing sin for him, as the margin reads it. If we reprove not the unfruitful works of darkness, we have fellowship with them, and become accessaries ex post facto—after the fact, Eph 5:11. It is thy brother, thy neighbour, that is concerned; and he was a Cain that said, Am I my brother's keeper?
VIII. We are here required to put off all malice, and to put on brotherly love, Le 19:18. 1. We must be ill-affected to none: Thou shalt not avenge, nor bear any grudge; to the same purport with that Le 19:17, Thou shalt not hate thy brother in thy heart; for malice is murder begun. If our brother has done us an injury, we must not return it upon him, that is avenging; we must not upon every occasion upbraid him with it, that is bearing a grudge; but we must both forgive it and forget it, for thus we are forgiven of God. It is a most ill-natured thing, and the bane of friendship, to retain the resentment of affronts and injuries, and to let that word devour for ever. 2. We must be well-affected to all: Thou shalt love thy neighbour as thyself. We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; and in like manner we should love our neighbour. Our Saviour has made this the second great commandment of the law (Mt 22:39), and the apostle shows how it is the summary of all the laws of the second table, Ro 13:9,10, Ga 5:14. We must love our neighbour as truly as we love ourselves, and without dissimulation; we must evidence our love to our neighbour in the same way as that by which we evidence our love to ourselves, preventing his hurt, and procuring his good, to the utmost of our power. We must do to our neighbour as we would be done to ourselves (Mt 7:12), putting our souls into his soul's stead, Job 16:4,5. Nay, we must in many cases deny ourselves for the good of our neighbour, as Paul, 1Co 9:19, etc. Herein the gospel goes beyond even that excellent precept of the law; for Christ, by laying down his life for us, has taught us even to lay down our lives for the brethren, in some cases (1Jo 3:16), and so to love our neighbour better than ourselves.
¹⁹ Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.
²⁰ And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free.
²¹ And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering.
²² And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.
²³ And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.
²⁴ But in the fourth year all the fruit thereof shall be holy to praise the LORD withal.
²⁵ And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.
²⁶ Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.
²⁷ Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
²⁸ Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
²⁹ Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.
Here is, I. A law against mixtures, Le 19:19. God in the beginning made the cattle after their kind (Ge 1:25), and we must acquiesce in the order of nature God hath established, believing that is best and sufficient, and not covet monsters. Add thou not unto his works, lest he reprove thee; for it is the excellency of the work of God that nothing can, without making it worse, be either put to it or taken from it, Ec 3:14. As what God has joined we must not separate, so what he has separated we must not join. The sowing of mingled corn and the wearing of linsey-woolsey garments are forbidden, either as superstitious customs of the heathen or to intimate how careful they should be not to mingle themselves with the heathen nor to weave any of the usages of the Gentiles into God's ordinances. Ainsworth suggests that it was to lead Israel to the simplicity and sincerity of religion, and to all the parts and doctrines of the law and gospel in their distinct kinds. As faith is necessary, good works are necessary, but to mingle these together in the cause of our justification before God is forbidden, Ga 2:16.
II. A law for punishing adultery committed with one that was a bondmaid that was espoused, Le 19:20-22. If she had not been espoused, the law appointed no punishment at all; being espoused, if she had not been a bondmaid, the punishment had been no less than death: but, being as yet a bondmaid (though before the completing of her espousals she must have been made free), the capital punishment is remitted, and they shall both be scourged; or, as some think, the woman only, and the man was to bring a sacrifice. It was for the honour of marriage, though but begun by betrothing, that the crime should be punished; but it was for the honour of freedom that it should not be punished as the debauching of a free woman was, so great was the difference then made between bond and free (Ga 4:30); but the gospel of Christ knows no such distinction, Col 3:11.
III. A law concerning fruit-trees, that for the first three years after they were planted, if they should happen to be so forward as to bear in that time, yet no use should be made of the fruit, Le 19:23-25. It was therefore the practice of the Jews to pluck off the fruit, as soon as they perceived it knit, from their young trees, as gardeners do sometimes, because their early bearing hinders their growing. If any did come to perfection, it was not to be used in the service either of God or man; but what they bore the fourth year was to be holy to the Lord, either given to the priests, or eaten before the Lord with joy, as their second tithe was, and thenceforward it was all their own. Now, 1. Some think this taught them not to follow the custom of the heathen, who, they say, consecrated the very first products of their fruit-trees to their idols, saying that otherwise all the fruits would be blasted. 2. This law in the case of fruit-trees seems to be parallel with that in the case of animals, that no creature should be accepted as an offering till it was past eight days old, nor till that day were children to be circumcised; see Le 22:27. God would have the first-fruits of their trees, but, because for the first three years they were as inconsiderable as a lamb or a calf under eight days old, therefore God would not have them, for it is fit he should have every thing at its best; and yet he would not allow them to be used, because his first-fruits were not as yet offered: they must therefore be accounted as uncircumcised, that is, as an animal under eight days' old, not fit for any use. 3. We are hereby taught not to be over-hasty in catching at any comfort, but to be willing with patience to wait the time for the enjoyment of it, and particularly to acknowledge ourselves unworthy of the increase of the earth, our right to the fruits of which was forfeited by our first parents eating forbidden fruit, and we are restored to it only by the word of God and prayer, 1Ti 4:5.
IV. A law against the superstitious usages of the heathen, Le 19:26-28. 1. Eating upon the blood, as the Gentiles did, who gathered the blood of their sacrifices into a vessel for their demons (as they fancied) to drink, and then sat about it, eating the flesh themselves, signifying their communion with devils by their feasting with them. Let not this custom be used, for the blood of God's sacrifices was to be sprinkled on the altar, and then poured at the foot of it, and conveyed away. 2. Enchantment and divination, and a superstitious observation of the times, some days and hours lucky and others unlucky. Curious arts of this kind, it is likely, had been of late invented by the Egyptian priests, to amuse the people, and support their own credit. The Israelites had seen them practised, but must by no means imitate them. It would be unpardonable in those to whom were committed the oracles of God to ask counsel of the devil, and yet worse in Christians, to whom the Son of God is manifested, who has destroyed the works of the devil. For Christians to have their nativities cast, and their fortunes told them, to use spells and charms for the cure of diseases and the driving away of evil spirits, to be affected with the falling of the salt, a hare crossing the way, cross days, or the like, is an intolerable affront to the Lord Jesus, a support of paganism and idolatry, and a reproach both to themselves and to that worthy name by which they are called: and those must be grossly ignorant, both of the law and the gospel, that ask, "What harm is there in these things?" Is it no harm for those that have fellowship with Christ to have fellowship with devils, or to learn the ways of those that have? Surely we have not so learned Christ. 3. There was a superstition even in trimming themselves used by the heathen, which must not be imitated by the people of God: You shall not round the corners of your heads. Those that worshipped the hosts of heaven, in honour of them, cut their hair so as that their heads might resemble the celestial globe; but, as the custom was foolish itself, so, being done with respect to their false gods, it was idolatrous. 4. The rites and ceremonies by which they expressed their sorrow at their funerals must not be imitated, Le 19:28. They must not make cuts or prints in their flesh for the dead; for the heathen did so to pacify the infernal deities they dreamt of, and to render them propitious to their deceased friends. Christ by his sufferings has altered the property of death, and made it a true friend to every true Israelite; and now, as there needs nothing to make death propitious to us (for, if God be so, death is so of course), so we sorrow not as those that have no hope. Those whom the God of Israel had set apart for himself must not receive the image and superscription of these dunghill deities. Lastly, The prostituting of their daughters to uncleanness, which is here forbidden (Le 19:29), seems to have been practised by the heathen in their idolatrous worships, for with such abominations those unclean spirits which they worshipped were well pleased. And when lewdness obtained as a religious rite, and was committed in their temples, no marvel that the land became full of that wickedness, which, when it entered at the temple-doors, overspread the land like a mighty torrent, and bore down all the fences of virtue and modesty. The devil himself could not have brought such abominations into their lives if he had not first brought them into their worships. And justly were those given up to vile affections who forsook the holy God, and gave divine honours to impure spirits. Those that dishonour God are thus suffered to dishonour themselves and their families.
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Moral Laws (1490 BC)
道德律法（主前 1490 年）
³⁰ 你們要守我的安息日，敬我的聖所：我是耶和華。
³¹ 不可偏向那些交鬼的，和行巫術的；不可因他們成為不潔潔淨：我是耶和華你們的神。
³² 在白髮的人面前，你要站起來，也要尊敬老人，又要敬畏你的神：我是耶和華。
³³ 若有外人在你們國中和你同居，就不可欺負他。
³⁴ 和你們同居的外人，你們要看他如本地人一樣，並要愛他如己，因為你們在埃及地也作過寄居的：我是耶和華你們的神。
³⁵ 你們施行審判，不可行不義；在尺、秤、量器上也是如此。
³⁶ 要用公道天平、公道法碼、公道升斗、公道秤：我是耶和華你們的神，曾把你們從埃及地領出來的。
³⁷ 你們要謹守遵行我一切的律例、典章：我是耶和華。
這裏有：I. 一條為要保守那歸神為聖的時間與地點之尊嚴的律法（Le 19:30）。這可使他們免受外邦的偶像崇拜和迷信所害，也使他們免於各樣言語行為上的不道德。1. 安息日當敬虔遵守，不可效法外邦人對那些時節存迷信的敬仰（Le 19:26所記）。2. 聖所當受敬畏：當以律法所要求的純潔和預備來就近會幕，並以謙卑、端莊和專一的心志在如此可畏的威嚴面前事奉。如今雖然沒有任何地方因神的設立而像當時的會幕和聖殿那樣成聖，但這條律法仍約束我們尊重基督徒為敬拜而舉行的莊嚴聚會，因為在這些聚會中有基督特別同在的應許；並且在這些聚會中領受聖禮的施行時，當保持應有的端莊（Ec 5:1）。
II. 警告不可與行邪術的以及交鬼的人有任何來往：不可向他們求問，不可尋求他們，既不要懼怕他們所說的災禍，也不要盼望他們所應許的好處。不可看重他們的威嚇、應許或預言；不可向他們求問隱秘的事或尋求指引，因為你們若這樣行，就因他們成為不潔，在神和你們自己的良心眼中都成為可憎的。這正是掃羅的罪惡達到頂點之處，他因此被神棄絕（1Ch 10:13）。
III. 囑咐年輕人要尊敬老年人：在白髮的人面前，你要站起來（Le 19:32）。年齡是可尊的，那亙古常在者要求人將當得的尊敬歸給年齡。白髮是榮耀的冠冕。那些神以長壽這普遍福分所尊榮的人，我們當以特別的禮貌來尊敬；而那些在年老時仍然智慧敬虔的人，更配得加倍的敬重：對這樣的老年人，當獻上的尊敬遠不止於站起來而已；他們的名譽和安慰當細心顧念，他們的經驗和觀察當善加利用，他們的忠告當虛心求問和聆聽（伯 32:6,7）。有人認為，這裏所說當尊敬其面容或年歲的「老人」，是指在職分上作長老的；而「白髮的」是指在年齡上作長老的；兩者都當如父親一般受敬重，並要在敬畏神的心中行，因為神已在兩者身上都賜下了一些尊榮。請注意，信仰教導人禮貌，並約束我們將敬重歸給當得敬重的人。當孩童傲慢對待老年人，卑賤的人傲慢對待尊貴人時（賽 3:5，伯 30:1,12），這表明那地已經極其敗壞、秩序混亂。老年人當樂意接受這敬重，年輕人當樂意給予這敬重；因為謙卑恭敬地對待一切尊長，既是青年的本分，也是青年的裝飾。
IV. 囑咐以色列人要格外體恤外人（Le 19:33,34）。神的律法和祂的護理都已使以色列遠遠超越其他萬民，但他們不可因此自以為有權踐踏本國以外的一切人，隨意侮辱他們；不，*你不可欺負寄居的，卻要愛他如己，愛他如本地人一樣。*這裏假定這外邦人不是拜偶像的人，而是敬拜以色列神的人，雖然未受割禮，至少是「門口的進教者」（proselyte of the gate），縱然不是「義的進教者」（proselyte of righteousness）：若有這樣的人寄居在他們中間，他們不可欺負他，不可壓迫他，不可在交易中欺騙他，趁他不熟悉他們的律法風俗而佔他便宜；欺騙外人與欺騙以色列人同為大罪；「不」（猶太學者說），「他們甚至不可因他是外人、從前是拜偶像的而責備他。」外人是神特別看顧的對象，如同寡婦和孤兒一樣，因為幫助無助者是神的榮耀（詩 146:9）。因此我們若虧負他們，或加給他們任何艱難，就是自取危險。外人既在神的恩典中有分，我們就當盡力吸引他們來就近這恩典，並以美好的見證推薦信仰給他們。善待外人顯出寬宏的性情，也顯出對神這位眾人共同的天父的敬虔之心；因為各國各族、風俗言語不同的人，都是從一本造出來的。但這裏還附上一個專對猶太人說的理由：*因為你們在埃及地也作過寄居的。*那時神恩待了你們，所以你們如今也當恩待外人，並照你們當時願意人怎樣待你們那樣待他們。你們從前是外人，如今卻如此被高舉；所以你們不知道這些你們輕看的外人將來會成為怎樣的人。
V. 此處命令在度量衡上要公正。不可在其中行詭詐（Le 19:35）。要十分精確（Le 19:36）。在秤量時，我們表面上是為要把各人當得的歸給與我們交易的人；但若度量衡是虛假的，那就如同在審判中行賄賂，是在公義的幌子下行欺騙；這樣損人利益，比偷人口袋或在路上搶劫更為惡劣。賣的人有義務給足貨物，買的人有義務按議定的價錢付足，而這非有公道的天平、法碼和量器不可。不要有人欺騙或虧負他的弟兄，因為雖然瞞得過人，但神是報應這一切事的。
VI. 本章以一條總括的命令作結（Le 19:37）：*你們要謹守遵行我一切的律例。*請注意，1. 我們若不帶着極大的謹慎和思考來留心神的律例，就不可能遵行。2. 然而僅僅留心神的誡命還不夠，我們必須在遵行上認真。若我們在觀念上斤斤計較，在生活上卻不認真，這對我們有甚麼益處呢？3. 正直的心尊重神的一切誡命（詩 119:6）。雖然在許多事上，手在當作的事上有所虧欠，但眼目卻留意神的一切律例。我們不可在自己的本分上挑三揀四，而當立志在神一切的旨意上站立得穩、完全無缺。
英文原文
Moral Laws (1490 BC)
³⁰ Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.
³¹ Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.
³² Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD.
³³ And if a stranger sojourn with thee in your land, ye shall not vex him.
³⁴ But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.
³⁵ Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.
³⁶ Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.
³⁷ Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.
Here is, I. A law for the preserving of the honour of the time and place appropriated to the service of God, Le 19:30. This would be a means to secure them both from the idolatries and superstitions of the heathen and from all immoralities in conversation. 1. Sabbaths must be religiously observed, and not those times mentioned (Le 19:26) to which the heathen had a superstitious regard. 2. The sanctuary must be reverenced: great care must be taken to approach the tabernacle with that purity and preparation which the law required, and to attend there with that humility, decency, and closeness of application which became them in the immediate presence of such an awful majesty. Though now there is no place holy by divine institution, as the tabernacle and temple then were, yet this law obliges us to respect the solemn assemblies of Christians for religious worship, as being held under a promise of Christ's special presence in them, and to carry ourselves with a due decorum while in those assemblies we attend the administration of holy ordinances, Ec 5:1.
II. A caution against all communion with witches, and those that were in league with familiar spirits: "Regard them not, seek not after them, be not in fear of any evil from them nor in hopes of any good from them. Regard not their threatenings, or promises, or predictions; seek not to them for discovery or advice, for, if you do, you are defiled by it, and rendered abominable both to God and your own consciences." This was the sin that completed Saul's wickedness, for which he was rejected of God, 1Ch 10:13.
III. A charge to young people to show respect to the aged: Thou shall rise up before the hoary head, Le 19:32. Age is honourable, and he that is the Ancient of days requires that honour be paid to it. The hoary head is a crown of glory. Those whom God has honoured with the common blessing of long life we ought to honour with the distinguishing expressions of civility; and those who in age are wise and good are worthy of double honour: more respect is owing to such old men than merely to rise up before them; their credit and comfort must be carefully consulted, their experience and observations improved, and their counsels asked and hearkened to, Job 32:6,7. Some, by the old man whose face or presence is to be honoured, understand the elder in office, as by the hoary head the elder in age; both ought to be respected as fathers, and in the fear of God, who has put some of his honour upon both. Note, Religion teaches good manners, and obliges us to give honour to those to whom honour is due. It is an instance of great degeneracy and disorder in a land when the child behaves himself proudly against the ancient, and the base against the honourable, Isa 3:5, Job 30:1,12. It becomes the aged to receive this honour, and the younger to give it; for it is the ornament as well as duty of their youth to order themselves lowly and reverently to all their betters.
IV. A charge to the Israelites to be very tender of strangers, Le 19:33,34. Both the law of God and his providence had vastly dignified Israel above any other people, yet they must not therefore think themselves authorized to trample upon all mankind but those of their own nation, and to insult them at their pleasure; no, "Thou shall not vex a stranger, but love him as thyself, and as one of thy own people." It is supposed that this stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised, a proselyte of the gate at least, though not a proselyte of righteousness: if such a one sojourned among them, they must not vex him, nor oppress, nor over-reach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger as to cheat an Israelite; "nay" (say the Jewish doctors) "they must not so much as upbraid him with his being a stranger, and his having been formerly an idolater." Strangers are God's particular care, as the widow and the fatherless are, because it is his honour to help the helpless, Ps 146:9. It is therefore at our peril if we do them any wrong, or put any hardships upon them. Strangers shall be welcome to God's grace, and therefore we should do what we can to invite them to it, and to recommend religion to their good opinion. It argues a generous disposition, and a pious regard to God, as a common Father, to be kind to strangers; for those of different countries, customs, and languages, are all made of one blood. But here is a reason added peculiar to the Jews: "For you were strangers in the land of Egypt. God then favoured you, therefore do you now favour the strangers, and do to them as you then wished to be done to. You were strangers, and yet are now thus highly advanced; therefore you know not what these strangers may come to, whom you are apt to despise."
V. Justice in weights and measures is here commanded. That there should be no cheat in them, Le 19:35. That they should be very exact, Le 19:36. In weighing and measuring, we pretend a design to give all those their own whom we deal with; but, if the weights and measures be false, it is like a corruption in judgment, it cheats under colour of justice; and thus to deceive a man to his damage is worse than picking his pocket or robbing him on the highway. He that sells is bound to give the full of the commodity, and he that buys the full of the price agreed upon, which cannot be done without just balances, weights, and measures. Let no man go beyond or defraud his brother, for, though it be hidden from man, it will be found that God is the avenger of all such.
VI. The chapter concludes with a general command (Le 19:37): You shall observe all my statutes, and do them. Note, 1. We are not likely to do God's statutes, unless we observe them with great care and consideration. 2. Yet it is not enough barely to observe God's precepts, but we must make conscience of obeying them. What will it avail us to be critical in our notions, if we be not conscientious in our conversations? 3. An upright heart has respect to all God's commandments, Ps 119:6. Though in many instances the hand fails in doing what should be done, yet the eye observes all God's statutes. We are not allowed to pick and choose our duty, but must aim at standing complete in all the will of God.
本章有一些禮儀性的誡命，但大部分屬於道德律。令人驚奇的是：律法中一些較輕的事被大幅擴展（試看論大痲瘋的兩大長章），許多更重要的事卻被壓縮在簡短的篇幅之內。本章中單獨的幾節經文，就包含了關乎審判與憐憫的整套律法；因為這些事在每個人的良心中都是顯而易見的，人自己的心思就足以解釋並加以註解。
一、本章中猶太人特有的律法如下：1. 關於他們的平安祭，Le 19:5-8。2. 關於田間的遺穗，Le 19:9,10。3. 禁止牲畜、種子和衣物的攙雜，Le 19:19。4. 關於他們的果樹，Le 19:23-25。5. 禁止若干迷信的習俗，Le 19:26-28。
二、但這些誡命大部分對我們也有約束力，因為它們是十誡中多數誡命的詮釋。1. 此處重複了十誡的序言——「我是耶和華」——共十五次之多。2. 十誡的綱要。頭一塊法版的精意全在這句話中：「你們要聖潔」，Le 19:2。第二塊法版的精意全在這句話中：「要愛人如己」（Le 19:18），並且回答了「誰是我的鄰舍呢？」這個問題，Le 19:33,34。3. 各條誡命的具體內容。（1）第一誡隱含於本章屢次重申的「我是你們的神」之中。此處又禁止了行法術（Le 19:26）和交鬼（Le 19:31），這些都是把魔鬼當作神。（2）第二誡所禁止的偶像崇拜，Le 19:4。（3）第三誡所禁止的妄稱神的名，Le 19:12。（4）守安息日為聖的吩咐，Le 19:3,30。（5）兒女當孝敬父母（Le 19:3），並當尊敬老人，Le 19:32。（6）第六誡所禁止的仇恨和報復，Le 19:17,18。（7）淫亂（Le 19:20-22）和娼妓之事，Le 19:29。（8）審判中要求公正（Le 19:15），禁止偷盜（Le 19:11）、欺騙和扣留工價（Le 19:13），以及使用虛假的天平，Le 19:35,36。（9）說謊，Le 19:11。誹謗，Le 19:14。往來傳舌和作假見證，Le 19:16。（10）第十誡約束人的內心，本章也如此（Le 19:17）：「不可心裡恨你的弟兄。」最後莊嚴地吩咐要遵守這一切律例，Le 19:37。這些事並不需要太多幫助就能明白，卻需要恆切的謹慎和警醒才能遵行。「你們遵行這些誡命的，便有大悟性。」