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申命记生命读经 · 第23篇

律法的重申（十六）

The Rehearsal of the Law (16)
1读经：申命记23:9-14,17-18,24-25;。
1Scripture Reading: Deut. 23:9-14, 17-18, 24-25; 24:5, 8-9; 25:17-19; 26:16-19 24:5, 8-9; 25:17-19; 26:16-19
2本篇是论到律法重申的末篇，我们要再说一点一般的律例和典章。
2In this message, the last on the rehearsal of the law, we will cover further general statutes and judgments
十八 关于保持营地洁净
R. Concerning Keeping the Camp Clean
3申命记二十三章九至十四节说到保持营地的洁净。以色列人扎营前去攻打仇敌的时候，要避开各样的脏物，特别是身体的排泄物。（申二三9～13。）因为耶和华他们的神在他们营中行走，要救护他们，将仇敌交给他们，所以他们的营地要圣别。（申二三14。）这指明今天在召会这为神争战的营中，凡事都必须洁净。营乃是为著争战而形成军队的一群人。营若不洁净且无秩序，军队怎能争战？军队能否争战，在于军队里的人怎样照顾营地。一个洁净、有秩序的营，显示那是一支强而训练有素的军队。今天我们乃是神的军队，必须保持营地洁净、秩序良好。这是对我们的训练与纪律，使我们能争战。
3Deuteronomy 23:9-14 speaks concerning keeping the camp clean. When the children of Israel as a camp went forth against their enemies, they were to keep themselves from every evil thing, especially from the discharges of their physical bodies (vv. 9-13). Jehovah their God walked in the midst of their camp to rescue them and deliver up their enemies before them; therefore their camp was to be holy (v. 14). This indicates that in the church as God’s fighting camp today everything must be clean. A camp is a group of people who have been formed into an army for fighting. If the camp is not clean and orderly, how can the army fight? Whether or not an army can fight depends on how those in the army take care of the camp. A clean, orderly camp is a sign of a strong, disciplined army. As the army of God today, we must keep our camp clean and in a good order. This is our training and our discipline, which enable us to fight
十九 关于妓女和娈童
S. Concerning a Harlot and a Dog
4以色列的女子中不可有妓女，以色列的男子中不可有娈童。（申二三。）娼妓所得的钱，或娈童所得的价，不可带入耶和华的殿还愿，因为这两样都是耶和华所憎恶的。（申二三18。）这里的娈童一辞，是指男妓或同性恋者。
4There was not to be a cult prostitute among the daughters of Israel, nor was there to be a cult prostitute among the sons of Israel (v. 17). The payment for a 17 harlot and the price for a dog were not to be brought into the house of Jehovah for a vow, for both of them were an abomination to Jehovah (v. 18). Here the term dog refers to a male prostitute or sodomite.
二十 关于邻舍的出产
T. Concerning the Neighbor’s Produce
5以色列人进了邻舍的葡萄园，可以随意吃葡萄，只是不可装在器皿中。（申二三24。）他们若把葡萄装在器皿中，就是贪心。同样的，他们进了邻舍站著的禾稼，可以用手摘穗子，只是不可用镰刀割取禾稼。（申二三25。）割取禾稼也显示他们是贪心的。这些经节指明我们只可顾到需要，但不该贪心。我们对各样事物的寻求，都要学习有节制。
5When the children of Israel entered their neighbor’s vineyard, they could eat grapes, but they were not to put any into their vessel (v. 24). If they had put grapes into a vessel, they would have been greedy. Likewise, when they went into their neighbor’s standing grain, they could pluck some ears with their hand, but they were not to wield a sickle upon their neighbor’s standing grain (v. 25). Wielding a sickle would also have been a sign that they were greedy. These verses indicate that we should care only for our need and should not be greedy. We need to learn to be restricted in any kind of seeking.
二一 关于新娶妻的人
U. Concerning a Man Taking a New Wife
6二十四章五节说到新娶妻的人。人若新娶妻，不可随军出征，也不可托他办理公事。他可以免役在家一年，使他所娶的妻子欢乐。这里所显示的关切，非常有人性。神喜欢看见男女有婚姻的结合，好生育后代。婚姻是为著人颣的生存和繁殖。所以，我们必须尊重婚姻，不能加以破坏婚姻。神鼓励我们结婚，任何可能破坏婚姻的，都是神所恨恶的。神乐于看到青年人在婚姻中结合，更乐于见到他们生育。神创造人之后，立即嘱咐人要『生养众多，遍满地面。』（创一28。）就是要以人类充满地面。这指明我们需要按照神目的，并为著神的目的，正确的结婚。神设立婚姻的的目的，是要用我们维持人类在地上的生存。甚至在今天这世代的末了，神仍需要更多的人。有些夫妇不想要小孩，因为他们不想受搅扰。这不是神的作法。神的作法是要人结婚并生育。神也要我们在召会生活中，传福音使罪人得救、重生，而繁殖扩增。我们若在属灵一面不生育，这在神眼中乃是羞耻的。神恨恶人不生育、不结果子。祂乐于看见我们在属灵一面多产、多结果子。
6In 24:5 we have a word concerning a man taking a new wife. When a man took a new wife, he was not to go out with the army, nor was he to be charged with any duty. He was to be free at home for one year, and he was to make his wife happy. The concern shown here is very human. God likes to see a male and a female come together in marriage for reproduction. Marriage is for human existence and human reproduction. Therefore, we must honor marriage and not damage it. God encourages us to get married, and any way in which we might damage marriage is hateful to Him. God is happy to see the young people coming together in marriage, and He is even more happy to see them reproduce. Immediately after God created man, He charged man to be “fruitful, and multiply, and replenish the earth” (Gen. 1:28), that is, to fill the earth with human beings. This indicates that we need to be married properly according to God’s purpose and for God’s purpose. God’s purpose in marriage is to use us to maintain the existence of mankind on earth. Even today, at the end of the age, God still needs more people. Some married couples do not want to have children because they do not want to be bothered. It is not according to God’sway for a married couple not to have children. God’sway is that human beings get married and then reproduce. God also wants us to be reproductive in the church life through the preaching of the gospel that sinners might be saved and regenerated. If we are spiritually barren, this is a shame in the sight of God. God hates barrenness and fruitlessness. But He is happy to see us becoming spiritually productive and fruitful
二二 关于痲疯
V. Concerning a Case of Leprosy
7关于痲疯，以色列人要谨慎，照祭司利未人所指示他们的一切，尽力谨守遵行；神怎样吩咐祭司，他们就要怎样遵行。（申二四８。）以色列人当记念他们出埃及后，在路上耶和华他们的神向米利暗所行的事。（申二四９。）（关于米利暗一事的细节，
7Concerning a case of leprosy, the people were to carefully keep what the Levitical priests instructed them, as God commanded the priests (Deut. 24:8). The children of Israel were to remember what Jehovah their God did to Miriam on the way when they came out of Egypt (v. 9). (For details regarding the case of Miriam, please see the life-study on Numbers 12
二三 不可忘记将亚玛力人的名号涂抹
W. Not Forgetting to Blot Out the Memory of Amalek
8以色列人要记念他们出埃及的时候，亚玛力人在路上怎样，趁他们疲乏困倦，击杀他们后边软弱的人。（申二五17～18。）亚玛力人并不敬畏神，是神百姓最大的仇敌，阻挠他们走神的路，攻击年幼和软弱的，和那些困乏疲倦无法继续行程的。所以，当耶和华以色列人的神使他们脱离一切的仇敌，在神所赐为业的地上得享安息时，他们要将亚玛力人的名号从天下涂抹了，他们不可忘记这事。（申二五19。）亚玛力人表征我们的肉体。最敌挡神的路的，就是我们的肉体。所以，肉体必须彻底受对付。这就是将亚玛力人的名号从天下涂抹的属灵意义。
8The children of Israel were to remember what Amalek did to them on the way when they came out of Egypt, striking all their worn-out ones who were at the rear, when they were faint and weary (Deut. 25:17-18). Amalek did not fear God and was the greatest enemy of God’sp eople, frustrating them in taking God’sway and attacking the younger and weaker ones and those who were worn-out and unable to go further on the journey. Therefore, when Jehovah their God gave the children of Israel rest from all their enemies and gave to them the God-promised land as an inheritance, they were to blot out the memory of Amalek from under heaven, and they were not to forget this (v. 19). Amalek typifies our flesh. The thing that is most opposed to God’sway is our flesh. Therefore, the flesh must be dealt with thoroughly. This is the spiritual significance of the requirement to blot out the memory of Amalek.
二四 对以色列人这一段话的结语
X. A Concluding Word of This Section to the Children of Israel
9二十六章十六至十九节是对以色列人这段话的结语。从十四至二十六章，摩西用了十三章来重申律法连同一些律法的发展。当日，就是摩西完成律法得重申日，耶和华以色列人的神吩咐他们遵行这些律例、典章；他们要全心、全魂，谨守遵行。（申二六16。）当日他们宣告耶和华是他们的神，他们要行在祂的道路上，谨守祂的律例、诫命、典章，并听从祂的话。（申二六17。）这宣告实际上乃是许愿。不仅如此，当日耶和华照祂所应许他们的，也宣告他们是祂的子民，作祂特有的产业，他们要谨守祂的一切诫命。（申二六18。）这里我们看到要作神特有的产业，条件就是谨守祂的一切诫命。神也宣告，祂必使以色列人得称赞、名声、尊荣，超乎万民之上，并照祂所说的，使他们作圣别的子民，归耶和华他们的神。（申二六19。）
9In 26:16-19 we have a concluding word of this section to the children of Israel. Moses used thirteen chapters, from chapter fourteen through chapter twenty-six, to cover the rehearsal of the law with certain developments. That day—the day Moses had finished the rehearsal of the law— Jehovah their God was commanding the children of Israel to do these statutes and judgments, and they were to keep them and do them with all their heart and with all their soul (v. 16). On that day they had declared Jehovah to be their God and had also declared that they would walk in His ways and keep His statutes, His commandments, and His judgments and listen to His voice (v. 17). That declaration was actually a vow. Furthermore, on that day Jehovah had declared them to be a people for His personal treasure, even as He promised them, and had declared that they would keep all His commandments (v. 18). Here we see that the condition for being God’s personal treasure is that the people keep all His commandments. God also declared that He would set the children of Israel high above all the nations, for praise, for a name, and for honor, and that they would be a holy people to Jehovah their God as He had spoken (v. 19
二五 在这一段话里所含示支配人行事为人的原则
Y. The Governing Principles of One’s Behavior Implied in This Section
10在这段律法的重申里，含示了五项支配人行事为人的原则：（一）对神，要圣别并敬畏；（二）对自己，要公义并纯洁；（三）对别人，要仁慈并宽大；（四）对动物，要宽待并同情；（五）对魔鬼，要拒绝并分开。
10In this section on the rehearsal of the law, five governing principles of our behavior are implied: (1) toward God, to be sanctified and fearing; (2) toward oneself, to be righteous and pure; (3) toward others, to be kind and generous; (4) toward animals, to be sparing and sympathetic; and (5) toward the devil, to be rejecting and separated.
11这五个原则在五方面－对神、对自己、对别人、对动物、对魔鬼－支配我们的行事为人。对神，我们总该圣别且敬畏。我们该敬畏神，并要分别，圣别，归祂作圣别的子民。对自己，我们该公义且纯洁。这就是说，我们该公正且严格，不松懈。对自己，我们要严格，但对别人，我们该仁慈并宽大，总愿意给人。对动物，我们该宽待并同情。我们若能同情动物，就能且会同情人。那些对动物仁慈的，我们就有把握说，他们对我们也会仁慈。有些人恨恶、虐待动物；这样的人遇到狗猫们，会恶劣的对待。我总是远离这类人，因为我知道虐待动物的人，也会恶待人。最后，对魔鬼，我们该拒绝并分开。我们必须拒绝仇敌撒但，与他隔离。我相信我们若凭神圣的生命实行这些原则，我们这人会不一样。
11These five principles govern our behavior in five directions—toward God, toward ourselves, toward others, toward animals, and toward the devil. Toward God we should always be sanctified and fearing. We should fear God and want to be separated, sanctified, unto Him as a holy people. Toward ourselves we should be righteous and pure. This means that we should be just and strict, not having any looseness. Whereas we should be strict with ourselves, toward others we should be kind and generous, always willing to give. Toward animals we should be sparing and sympathetic. If we can sympathize with animals, we can, and will, sympathize with people. We may have the assurance that those who are kind to animals will also be kind to us. However, some people hate animals and mistreat them. When such people meet a dog or a cat, they may treat it in a very mean way. I will always stay away from this kind of person, for I realize that one who can mistreat animals can also mistreat people. Finally, toward the devil we should be rejecting and separated. We must reject the enemy, Satan, and separate ourselves from him. I believe that if we practice these principles by the divine life, we will become a different kind of person
二六 所有重申的律例、典章，说出以色列人这位伟大的神，是何等细致、柔和、体贴、并同情
Z. All the Rehearsed Statutes and Judgments Speaking Forth How Fine, Tender, Considerate, and Sympathetic Is the Great God of Israel
12我们若将申命记与出埃及记、利未记、民数记相比较，就看见所重申的律法、律例、典章是一样的，但他的重申有延伸、附加、并发展。所有重申的律例、典章，带著新的发展，详尽的说出这位伟大的神，是何等的细致、柔和、体贴、并同情。这指明申命记这卷书很特别的启示出神的所是。在本书所显示的神，不仅是慈爱、怜悯、并恩慈，也是细致、柔和、体贴、并同情。这就是我们的神。
12If we compare Deuteronomy with Exodus, Leviticus, and Numbers, we will see that the law, statutes, and ordinances which Moses rehearsed in Deuteronomy are the same, but in his rehearsal there are some extensions, additions, and developments. All the rehearsed statutes and judgments, with the new developments, speak forth in detail how fine, how tender, how considerate, and how sympathetic is the great God of Israel. This indicates that the book of Deuteronomy is very particular in its revelation of what God is. The God manifested in this book is not only loving, merciful, and gracious; He is also very fine, tender, considerate, and sympathetic. This is our God