提要
以色列所有的律法都是為了保守百姓在上帝眼前的聖潔，唯有聖潔，上帝才能在他們中間居住，因此律法禁止一些人參與團體的敬拜，就是表明上帝的會眾要聖潔。閹人不可入會，因為他們沒有子嗣，在以色列人中也沒有繼承權。廿三章二節也告訴我們：「私生子不可入耶和華的會」。這可能只是指那些亂倫關係下的產物，而不是指姦淫所生的孩子（如耶弗他雖然是妓女的兒子，但也作了以色列人的士師，士十一章）。這項禁令是因為亂倫是一項可怕的罪，同時也為了確保以色列家的聖潔和純淨。
亞捫人和摩押人也不得入耶和華的會，因為他們曾召請巴蘭來咒詛以色列，又勾引以色列人犯罪（民22：6；25：1~2）。以東和埃及雖都是以色列的敵人，不過，他們的第三代子孫就可以入耶和華的會。以東人是以色列人的兄弟，而埃及人曾在饑荒時接待以色列的祖先，也曾在他們出埃及時送他們許多禮物。
不過，在聖經中我們發現，那些被排除在聖會以外的人，只要他們順服上帝，得上帝的喜悅，上帝照樣赦免他們，向他們施恩。他們仍可得到屬靈的祝福和救恩，補償他們在聖民中失喪的特權（賽56：3~5）。摩押女子路得甚至有分於彌賽亞的家譜。在新約時代，沒有一個人被排除在與上帝建立關係的特權之外（徒8：27、36、37）。
摩西知道以色列人還有許多仗要打，所以他頒佈了一些有關軍營的規定。軍營要和以色列人居住的營一樣聖潔，因為上帝在戰時也與他們同在。以色列士兵務必使營中沒有任何道德禮儀和天然的污穢。保持身體的清潔也是必要的，因為以色列代表神聖的上帝以及上帝與他們所立的約。
摩西嚴禁以色列人為妓女或孌童，並繼續強調潔淨的重要（包括禁止同性戀，羅1：26~28）。異教徒在他們的神殿中行這些可憎的事，但以色列人絕不可這麼做，從娼妓所得的錢也不可帶入上帝的殿。不過，後來這些罪都在猶大國中一一出現（王上14：24）。
以色列人定居在迦南地後，要使那地有公平和憐憫，就像他們的上帝是有公平和憐憫的上帝。從別國逃脫的奴僕，以色列人要給予庇護（23：15~16）。這裡也再次提醒我們，任何人到上帝那裡必能得到安慰和保護。上帝吩咐祂的百姓要善待困苦人，不可壓迫他們。祂也頒佈律法保護以色列中的窮苦人，使他們能得著供應。以色列人借錢給窮人不能向他們取利，也不得取走他們維生之物作抵押品。僕人的工價不可拖延發付。所有田間的落穗也要留給窮人拾取。如果以色列人不照顧窮人的需要，上帝會以此為罪，但他們若忠心的遵行這些人道的律法，就必從上帝得福。
摩西再次談論婚姻關係的神聖。如同耶穌的教導，上帝起初的設計是一夫一妻，並且是上帝所配合的，人不能分開。耶穌解釋說，摩西之所以允許離婚是因以色列人的心硬（太19：6~9），但離婚並非上帝的心意，如先知瑪拉基所言：「耶和華以色列的上帝說，休妻的事……是我所恨惡的」（瑪2：16）。寫休書是對丈夫的限制，表示一定要有正當的理由才可以休妻。新婚的丈夫可以有一年的時間留在家裡，可見婚姻是神聖的聯合；那段時間使夫婦兩人能建立健康的關係，把一個家建立起來。
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Overview
All the various laws in Israel were for the purpose of keeping Israel holy in the sight of the Lord, for only then would His presence be among them. The sacredness of the Lord’s congregation of Israel was signified by certain laws that excluded some people from participation in worship. Among these were eunuchs, since they could not have any heirs and, therefore, could not share in the inheritance of Israel. Similarly, we read in 23:2, “one of illegitimate birth shall not enter the congregation of the Lord” (23:2). This likely refers only to those born out of an incestuous relationship and not just out of fornication (e.g. Judges 11). This exclusion was because of the awful sin that surrounded the circumstances of conception and also to ensure that the line of Israel remained godly and pure.
The Ammonites and Moabites were also excluded to the tenth generation because of their wickedness in attempting to curse Israel through Balaam, as well as planning their seduction to bring ruin to their souls (Num.22:6; 25:1-2). The Edomites and Egyptians, however, were excluded only until the third generation, for although they were both adversaries of Israel, the Edomites were their brethren, and the Egyptians had welcomed their forefathers in times of famine and had given them many gifts at the time of the exodus.
We do find in the Scriptures, however, that the grace and forgiveness of God were extended to those who were excluded of they obeyed and pleased Him. Their missing privileges within the covenant community would be made up for with spiritual blessings and salvation (Isa.56:3-5). Ruth, the Moabites, was received as a daughter of Israel and even came into the line of the Messiah. IN the new Covenant, no one is excluded from the privileges of the covenant relationship with God (Acts 8:27, 36-37).
Moses knew that Israel had yet to fight many battles and so he gave them some regulations concerning the military camp. The camp was to have the same sanctity as an Israelite community, for the presence of God was also among them at the time of war. The Israelite soldiers were to be sure their camp was free from moral, ceremonial, and natural uncleanliness. Physical cleanliness was necessary since Israel represented the Holy God and their covenant relationship with Him.
Moses continued to stress purity when he spoke against the sin of Israelite female and male prostitution (which included the perversion of homosexuality, Rom.1:26-28). The heathen practiced these abominations in their temples in connection with idolatrous fertility rites, but Israel was never to do so, and money from such harlotry was never to be accepted in God’s house. Later, however these very sins were found in Judah (1 Kings 14:24).
When Israel inhabited the new land, it was to become a place of justice and mercy, just as God is just and merciful. Escaped slaves from other nations were to be given refuge (23:15-16). By this we are reminded that anyone who runs to the Lord will find refuge and comfort. God demanded that the poor Israelites be treated kindly and never oppressed. He gave laws to protect and help provide for them. They were not to be charged interest on loans (23:19-20), and things necessary for their well-being were not to be taken in pledge (24:6; 24:12-13). A hired servant’s pay was not to be withheld (24:14-15). The gleanings of all fields were to be left for the poor to gather (24:19-21). If they did not care for the needs of the poor, God would count it as a sin, but to fulfill faithfully these humanitarian laws meant blessings from God.
Once again, Moses discussed the sacredness of the marriage relationship. As Jesus later taught, it was God’s original plan for there to be one man and one woman and no one was to separate them. Jesus explained that Moses allowed divorce because of the hardness of the people’s hearts (Matt. 19:6-9), but this was not God’s intention, for the prophet Malachi proclaimed: “the Lord God of Israel says that He hated divorce” (Mal.2:16). The certificate of divorce put limitations on the husband; it implied that a valid reason was necessary. The sacredness of the marriage union is also evident in the provision for a husband to remain at home with his new wife for one year, allowing time together to build a healthy relationship and to start a family.
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Prayer
Your laws, O God, are for our good. You care about every detail of our lives, but You give us our heads. We can go our own way if we choose. Of course, there are serious consequences for breaking Your laws. Therefore, Lord, keep us following Your way faithfully. We’ve decided that Your way is for us. |
