Deuteronomy 20 commentary

In the wars wherein Israel engaged according to the will of God, they might expect the Divine assistance. The Lord was to be their only confidence. In these respects they were types of the Christian's warfare. Those unwilling to fight, must be sent away. The unwillingness might arise from a man's outward condition. God would not be served by men forced against their will. Thy people shall be willing, Ps 110:3. In running the Christian race, and fighting the good fight of faith, we must lay aside all that would make us unwilling. If a man's unwillingness rose from weakness and fear, he had leave to return from the war. The reason here given is, lest his brethren's heart fail as well as his heart. We must take heed that we fear not with the fear of them that are afraid, Isa 8:12.

The Israelites are here directed about the nations on whom they made war. Let this show God's grace in dealing with sinners. He proclaims peace, and beseeches them to be reconciled. Let it also show us our duty in dealing with our brethren. Whoever are for war, we must be for peace. Of the cities given to Israel, none of their inhabitants must be left. Since it could not be expected that they should be cured of their idolatry, they would hurt Israel. These regulations are not the rules of our conduct, but Christ's law of love. The horrors of war must fill the feeling heart with anguish upon every recollection; and are proofs of the wickedness of man, the power of Satan, and the just vengeance of God, who thus scourges a guilty world. But how dreadful their case who are engaged in unequal conflict with their Maker, who will not submit to render him the easy tribute of worship and praise! Certain ruin awaits them. Let neither the number nor the power of the enemies of our souls dismay us; nor let even our own weakness cause us to tremble or to faint. The Lord will save us; but in this war let none engage whose hearts are fond of the world, or afraid of the cross and the conflict. Care is here taken that in besieging cities the fruit-trees should not be destroyed. God is a better friend to man than he is to himself; and God's law consults our interests and comforts; while our own appetites and passions, which we indulge, are enemies to our welfare. Many of the Divine precepts restrain us from destroying that which is for our life and food. The Jews understand this as forbidding all wilful waste upon any account whatsoever. Every creature of God is good; as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.

1 When thou goest out to battle. This law also, which concerns their political government, is a Supplement to the First Commandment, enacting that they should carry on their wars under the auspices of God, and, trusting in His help, should follow Him as their leader. For it behoved them to give this proof of their piety, so as to look to God not less in war than in peace, and not to rest their hopes of safety on anything but the invocation of His name. Whence we gather that the worship of God should be by no means passed over in civil and earthly government; for, although its direct object is to preserve mutual equity between men, yet religion always ought to hold the first, place. The sum, therefore, is that, amidst the very clang of arms, they must not be in such confusion as not to recognize that they are under the guardianship of God, or to lose the confidence they will be safe in reliance on His power. He does not, however, encourage them rashly to engage in war, but takes it for granted that there is a legitimate cause for it; because this would be a gross abuse of God’s name, to seek a prosperous issue from Him, when we are engaged in anything contrary to His command. But He forbids them to fear, although the enemy should be superior in horses, in multitude, and in all their warlike array; and in these words He reminds them that they would not be liable to suffer defeat, because they were not supplied with abundance of chariots and horses; for we have lately seen that not even their kings were permitted to collect the forces in which the Gentile nations gloried; and therefore, lest the consciousness of their weakness should make them afraid, God declares that His strength would be a sufficient safeguard to them. And without question that passage in Psalm 20:7, is taken from hence, “Some trust in chariots, and some in horses; but we will remember the name of the Lord our God.” On which score Isaiah reproves the people, because, refusing the waters of Shiloah, they long for great and rapid rivers; viz., as he elsewhere explains it, because they trust in the horsemen of Egypt. (Isaiah 8:6; 31:1.) But we must observe upon what their security is to be founded, viz., because the people ought to hope that the same Divine power would be with them to the end, which their fathers had experienced when they were redeemed from Egypt.

2 And it shall be, when ye are come nigh. God commits the duty of exhortation to the priests, when the time of the conflict shall have arrived. But we gather from the expressions used that this passage is supplementary to the First Commandment, for it contains no more than that the priest should encourage the Israelites to confidence, the ground of which is declared to be the help of God in preserving and constantly protecting the Church, which He has once redeemed. Moreover, He forbids their fears not in one word only, but heaps many together, “let not your hearts faint, fear not, and do not tremble, neither be ye terrified.” By this we are reminded how difficult it is to cure that evil — fear, which in so many different ways assails and disturbs our minds, that they should not rest in God. And surely we all experience that we are troubled by such various besetments, that we have need of manifold remedies for the establishment of our faith. We must observe, too, the familiar representation of the presence of God, that He should go together with His people, to save them, viz., if they should be exposed to danger not by their own fault, but by the unjust aggression of their enemies.

Numbers 10

Numbers 10:1-10

1. And the LORD spake unto Moses, saying,

1. Et loquutus est Jehova ad Mosen, dicendo:

2. Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.

2. Fac tibi duas tubas argenteas: opere ductili facies illas: quae sint tibi ad convocationem coetus, et ad castra movenda.

3. And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation.

3. Quum clangent illis, congregabuntur ad te omnes coetus ad ostium tabernaculi testimonii.

4. And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee.

4. Si vero una clanxerint, congregabuntur ad te principes, capita millium Israelis.

5. When ye blow an alarm, then the camps that lie on the east parts shall go forward.

5. Si vero clanxeritis cum jubilatione, proficiscentur castra eorum qui castrametantur ad Orientem.

6. When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.

6. Quum autem clanxeritis cum jubilatione secundo, tum proficiscentur castra eorum qui castrametantur ad meridiem; cum jubilatione clangent in profectionibus suis.

7. But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.

7. Quando vero congregabitis coetum, clangetis, sed absque jubila.tione.

8. And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations.

8. Filii autem Aharon sacerdotes clangent tubis illis, eruntque vobis in statutum perpetuum per aetates vestras.

9. And if you go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.

9. Et quando venietis ad praelium in terra vestra contra hostem vestrum qui vos affliget, cum jubilatione clangetis tubis illis: et recordatio vestri erit coram Jehova Deo vestro, ut servemini ab hostibus vestris.

10. Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God.

10. Die quoque laetitiae vestrae, et in solennitatibus vestris, et in principiis mensium vestrorum clangetis tubis illis super holocausta, et super sacrificia prosperitatum vestrarum, ut sint vobis in recordationem coram Deo vestro: ego Jehova Deus vester.

5. And the officers shall speak unto the people. I have added the commencement, “quum bellandum erit,” (when there shall be war,) that my readers may know what is the subject here discussed; for although the instruction given may seem somewhat remote from the prohibition of theft, still it accords well, and is closely connected with it. For by this indulgence God shews how just it is, that every one should enjoy peaceably what he possesses; because, if it be hard that men on account of war should be deprived of the use of their new house, or of the produce of their vineyard, how much more harsh and intolerable it will be to deprive men of their fortunes, or to drive them from the lands which they justly call their own! Since, therefore, it is expedient for the state that vineyards should be sown or planted, and that houses should be built, whilst men would not address themselves to these duties with sufficient alacrity, unless encouraged by the hope of enjoying them, God gives them the privilege of exemption from fighting, if they be owners of new houses which they have not yet inhabited. He makes also the same appointment as to possessors of vineyards, if they have not yet tasted of the fruit of their labor, and will not have men torn from their affianced wives until they have enjoyed their embraces. A different principle applies to a fourth class, because the faint-hearted and lazy are not deserving that God should have consideration for their cowardice, when they shun dangers to be incurred for the public welfare; but because it concerns the whole people that soldiers should go forth readily to war, God will not have more required from any one than he is disposed to bear. We now understand the substance of this passage, viz., that, when every man’s right is asserted to enjoy what he possesses, it extends so far as that a man who has built a house should not be dragged unwillingly to war, until by dwelling in it he shall have received some advantage from the expenses incurred. To make a vineyard common, See margin of A.V., ver. 6. or to profane it, is equivalent to applying the vintage to the common uses of life; for it was not lawful, as we saw under the First Commandment, See on Leviticus 19:23, vol. 2, p. 49. to gather its first-fruits, as if it were as yet uncircumcised; therefore the recompence for their industry and diligence is made when those who have planted vines are thus set free, until they have enjoyed some of their produce. As regards the betrothed, although it seems to have been an indulgence granted in honor of marriage, that they should return to the wives whom they had not yet enjoyed, yet it is probable that they were not torn away from the dearest of all possessions, in order that every man’s property should be maintained. Besides, if the hope of progeny were taken away, the inheritance would be thus transferred to others, which would have been tantamount to diverting it from its rightful owner. We have said that the lazy and timid were sent home, that the Israelites might learn that none were to be pressed beyond their ability; and this also depends upon that rule of equity “Et cela est de l’equite commune, a laquelle se rapporte le Huitieme Commandement;” and this is a part of that common equity to which the Eighth Commandment has reference. — Fr. which dictates that we should abstain from all unjust oppression.

Deuteronomy 25

Deuteronomy 25:5-10

5. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her.

5. Quum habitaverint fratres pariter, et mortuus fuerit unus ex ipsis, nec fuerit ei filius, non abnubet uxor mortui viro extraneo: cognatus ejus ingredietur ad eam, et capiet eam sibi in uxorem, et affinitatem contrahet cum ea.

6. And it shall be, that the first-born which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.

6. Atque ita primogenitus quem peperit, surget nomine fratris ejus defuncti: ne deleat nomen ejus ex Israele.

7. And if the man like not to take his brother’s wife, then let his brother’s wife go up to the gate unto the elders, and say, My husband’s brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband’s brother.

7. Quod si noluerit vir ille accipere affinem suam, tunc ascendet ipsa ad portam ad seniores, et dicet, Renuit affinis meus suscitare fratri suo nomen in Israele, nec vult affinitatem contrahere mecum.

8. Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her;

8. Tunc accersent illum seniores urbis illius, et loquentur cum eo: et ubi steterit, ac dixerit, Non placet accipere eam:

9. Then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother’s house.

9. Accedet postea cognata ejus ad ipsum in oculis seniorum, et solvet calceamentum ejus a pede ipsius, et spuet in faciem ejus: loqueturque, ac dicet, Sic fiet viro qui non aedificaverit domum fratris sui.

10. And his name shall be called in Israel, The house of him that hath his shoe loosed.

10. Et vocabitur nomen ejus in Israel, Domus discalceati.

10. When thou goest forth to war. He now teaches that, even in lawful wars, cruelty is to be repressed, and bloodshed to be abstained from as much as possible. He therefore commands that, when they shall have come to take a city, they should first of all exhort its inhabitants to obtain peace by capitulating; and if they should do so, to keep them alive, and to be content with imposing a tribute on them. This principle of equity was naturally implanted in all nations; hence heralds took their rise, “Feciales.” — Lat. “Les herauts d’armes.” — Fr. “The Romans never carried on any war without solemnly proclaiming it. This was done by a set of priests called Feciales. When the Romans thought themselves injured by any nation, they sent one or more of these Feciales to demand redress, (ad res repetundas,) Liv. 4:30, 38:45. Varro, L.L. 4:15. Dionys. 2:72; and, if it was not immediately given, thirty-three days were granted to consider the matter, after which war might be justly declared. Then the. Feciaks again went to their confines, and having thrown a bloody spear into them, formally declared war against that nation, Liv. 1:32.” — Adam’s Romans Antiq.

The references in the two following sentences are to Cicero, de Off. 1:12, and 11, and 13. nor did they commence a just war without a solemn proclamation. Besides, inasmuch as the word hostis (an enemy) formerly signified a foreigner (peregrinum,) the Romans mitigated by its mildness the sadness of the reality. On this ground they deemed that faith was to be kept with an enemy; and that sentiment of Cicero is worthy of praise, “that wars must not be undertaken except that we may live in unmolested peace.”

But if God would have his people mindful of humanity in the very midst of the din of arms, we may hence infer how greatly displeasing to Him is human bloodshed. Even those whom He has armed with his authority, He would still have disposed to clemency, and He represses their ardor, lest they should stain with blood the swords given them by His permission. How, then, shall it be lawful for a private person to assume the sword for the purpose of killing his brother? We now understand the object of the instructions here given, and how appropriately they are connected with the Sixth Commandment.

12. And if he will make no peace. The permission here given seems to confer too great a license; for, since heathen writers “Et cum iis, quos vi deviceris, consulendum est; tum 2, qui, armis positis, ad imperatorum fidem confugient, quamvis murum aries percusserit, recipiendi sunt.” — Cic, de Off. 1:11. command even the conquered to be spared, and enjoin that those should be admitted to mercy who lay down their arms, and cast themselves on the good faith of the General, although the battering-ram may have actually made a breach in the wall, how does God, the Father of mercies, give His sanction to indiscriminate bloodshed? It has already been stated, that more was conceded to the Jews on account of their hardness of heart, than was justly lawful for them. Unquestionably, by the law of charity, even armed men should be spared, if, casting away the sword, they crave for mercy; at any rate it was not lawful to kill any but those who were taken in arms, and sword in hand. This permission, therefore, to slaughter, which is extended to all the males, is far distant from perfection. Addition in Fr., “et equite qui doit estre en tous enfans de Dieu;” and from the equity which ought to be in all God’s children. But, although in their ferocity the Jews would have hardly suffered the perfection of equity to be prescribed to them, still God would at least restrain their excessive violence from proceeding to the extremity of cruelty. The question is as to cities taken by force, where it sometimes happens that there is no distinction of sex or age regarded; this inhumanity is here mitigated, since they might not kill either women or children.

15. Thus shalt thou do unto all the cities. An exception is introduced, that the Jews should not apply the common laws of war to the Canaanitish nations, with respect to whose extermination the sentence had passed. Addition in Fr., “et l’execution commise aux enfans d’Israel;” and its execution committed to the children of Israel. For God had not only armed the Jews to carry on war with them, but had appointed them to be the ministers and executioners of His vengeance. We have elsewhere explained that there were just causes why He would have their race and memory radically destroyed; especially since He had borne with them for four hundred years, whilst in their wicked obstinacy they had not ceased to grow worse and worse, from whence their desperate impiety was manifest. What had been said before is here, however, repeated, i e., that since that land was consecrated to God’s service, its inhabitants were to be exterminated, who could do nothing but contaminate it; and therefore this would be profitable for the Israelites, lest by their wiles they should be attracted to false superstitions.

Deuteronomy 23

Deuteronomy 23:15, 16

15. Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:

15. Non trades servum domino suo, qui se ad te eripuerit a domino suo.

16. He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.

16. Tecum habitabit in medio tui, in loco quem elegerit in una urbium tuarum prout placuerit, nec vim inferes ei.

19. When thou shalt besiege a city a long time. I have not hesitated to annex this precept to the Eighth Commandment, for when God lays a restraint on the liberty of inflicting injuries in the very heat of war, with respect to felling trees, much more did He desire His people to abstain from all mischievous acts in time of peace. The sum is, that although the laws of war opened the gate to plunder and rapine, still they were to beware, as much as possible, lest the land being desolated, it should be barren for the future; in short, that the booty was so to be taken from the enemy, as that the advantage of the human race should still be considered, and that posterity might still be nourished by the trees which do not quickly arrive at the age of fruit-bearing. He commands them to spare fruit-trees, first of all, for this reason, because they supply food to all men; and thus the blessing of God is manifested in them. He then adds, as a second reason, that trees are exposed to everybody, whereby He signifies that war should not be waged with them as with men. This passage is indeed variously explained, but the sense which I have chosen accords very well and appears to be the right one. For, S M. and the LXX. agree in regarding ה as interrogative here, hence S M. renders the clause, “Thinkest thou that the tree of the field is man that he must depart from thy face in the siege?” and he quotes Rabbi Solomon as giving a similar exposition. But he also quotes Aben-Ezra as rendering the clause in the same manner as our A V. The word מצור admits of either of the two interpretations quoted by C. — W

Dathe’s version is, “for they (i.e. the trees) are appointed by God for the use of men,” and he thinks that Moses undoubtedly had in view the precept in Genesis 1:29. although the letter ה is demonstrative, according to the rules of grammar, and thus points out the enemy; yet, in my opinion, the sentence is to be taken interrogatively. But מצור, matzor, signifies rather a bulwark than a siege. God, therefore, indirectly reproves the stupidity and madness of men, who, when in arms, exert their strength against a tree which does not move from its place, but waits to meet them. Thus the open field is contrasted with the bulwark. Meanwhile, God permits ramparts and palisadoes, and other machines used in sieges, to be made of trees which do not bear fruit, and only provides that the tempest of war, which ought to be momentary, should not strip the land of its ornaments for many years. Still, there is no such strict rule laid down as that a fruit-tree may not be cut down if necessity demands it; but God restrains the Israelites from giving way to destruction and devastation under the impulse of anger and hatred, and in forgetfulness of the calls of humanity.

Deuteronomy 21

Deuteronomy 21:14-17

14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.

14. Si non placuerit tibi uxor captiva, dimittes eam pro desiderio suo: nec vendendo vendes eam pecunia, neque negotiaberis de ea, quod afflixeris eam.

15. If a man have two wives, one beloved, and another hated, and they have borne him children, both the beloved and the hated; and if the first-born son be her’s that was hated:

15. Quum fuerint viroduae uxores, una dilecta et altera exosa, et pepererit ei filios dilecta et exosa, fuerit autem filius primogenitus exosae:

16. Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved first-born before the son of the hated, which is indeed the first-born:

16. Die quo haeredes instituet filios suos eorum quae habuerit, non poterit dare jus primogeniturae filio dilectae ante filium exosae primogenitum.

17. But he shall acknowledge the son of the hated for the first-born, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the first-born is his.

17. Sed primogenitum filium exosae agnoscet, ut det ei mensuram duorum ex omnibus quae habuerit: ipse enim principium fortitudinis ejus, ipsius est jus primogeniturae.

CHAPTER 20

De 20:1-20. The Priests' Exhortation to Encourage the People to Battle.

1. When thou goest out to battle against thine enemies--In the approaching invasion of Canaan, or in any just and defensive war, the Israelites had reason to expect the presence and favor of God.

2-4. when ye are come nigh unto the battle, that the priest shall approach and speak unto the people--Jewish writers say that there was a war priest appointed by a special ceremonial to attend the army. It was natural that the solemn objects and motives of religion should have been applied to animate patriotism, and so give additional impulse to valor; other people have done this. But in the case of Israel, the regular attendance of a priest on the battlefield was in accordance with their theocratic government, in which everything was done directly by God through His delegated ministers. It was the province of this priest to sound the trumpets (Nu 10:9; 31:6), and he had others under him who repeated at the head of each battalion the exhortations which he addressed to the warriors in general. The speech (De 20:3, 4) is marked by a brevity and expressiveness admirably suited to the occasion, namely, when the men were drawn up in line.

5-8. And the officers shall speak unto the people--literally, Shoterim, who are called "scribes" or "overseers" (Ex 5:6). They might be keepers of the muster-roll, or perhaps rather military heralds, whose duty it was to announce the orders of the generals (2Ch 26:11). This proclamation (De 20:5-8) must have been made previous to the priest's address, as great disorder and inconvenience must have been occasioned if the serried ranks were broken by the departure of those to whom the privilege was granted. Four grounds of exemption are expressly mentioned: (1) The dedication of a new house, which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (Ne 12:27); exemption for a year. (2) The planting of a vineyard. The fruit of the first three years being declared unfit for use, and the first-fruits producible on the fourth, the exemption in this case lasted at least four years. (3) The betrothal of a wife, which was always a considerable time before marriage. It was deemed a great hardship to leave a house unfinished, a new property half cultivated, and a recently contracted marriage; and the exemptions allowed in these cases were founded on the principle that a man's heart being deeply engrossed by something at a distance, he would not be very enthusiastic in the public service. (4) The ground of exemption was cowardice. From the composition of the Israelitish army, which was an irregular militia, all above twenty years being liable to serve, many totally unfit for war must have been called to the field; and it was therefore a prudential arrangement to rid the army of such unwarlike elements--persons who could render no efficient service, and the contagion of whose craven spirit might lead to panic and defeat.

9. they shall make captains of the armies to lead the people--When the exempted parties have withdrawn, the combatants shall be ranged in order of battle.

10-20. When thou comest nigh unto a city to fight against it, then proclaim peace unto it--An important principle is here introduced into the war law of Israel regarding the people they fought against and the cities they besieged. With "the cities of those people which God doth give thee" in Canaan, it was to be a war of utter extermination (De 20:17, 18). But when on a just occasion, they went against other nations, they were first to make a proclamation of peace, which if allowed by a surrender, the people would become dependent [De 20:11], and in the relation of tributaries the conquered nations would receive the highest blessings from alliance with the chosen people; they would be brought to the knowledge of Israel's God and of Israel's worship, as well as a participation of Israel's privileges. But if the besieged city refused to capitulate and be taken, a universal massacre was to be made of the males while the women and children were to be preserved and kindly treated (De 20:13, 14). By this means a provision was made for a friendly and useful connection being established between the captors and the captives; and Israel, even through her conquests, would prove a blessing to the nations.

When thou goest out to battle - This refers chiefly to the battles they were to have with the Canaanites, in order to get possession of the promised land; for it cannot be considered to apply to any wars which they might have with the surrounding nations for political reasons, as the Divine assistance could not be expected in wars which were not undertaken by the Divine command.

The priest shall approach, and speak unto the people - The priest on these occasions was the representative of that God whose servant he was, and whose worship he conducted. It is remarkable that almost all ancient nations took their priests with them to battle, as they did not expect success without having the object of their adoration with them, and they supposed they secured his presence by having that of his representative.

That hath built a new house, and hath not dedicated it? - From the title of Psa 30:1-12, - A Psalm or Song at the Dedication of the House of David - it is evident that it was a custom in Israel to dedicate a new house to God with prayer, praise, and thanksgiving; and this was done in order to secure the Divine presence and blessing, for no pious or sensible man could imagine he could dwell safely in a house that was not under the immediate protection of God. Hence it has been a custom in the most barbarous nations to consecrate a part of a new house to the deity they worshipped. The houses of the inhabitants of Bonny, in Africa, are generally divided into three apartments: one is a kind of state room or parlour; another serves for a common room, or kitchen; and the third is dedicated to the Juju, the serpent god, which they worship; for even those savages believe that in every house their god should have his temple! At the times of dedication among the Jews, besides prayer and praise, a feast was made, to which the relatives and neighbors were invited. Something of this custom is observed in some parts of our own country in what is called warming the house; but in these cases the feasting only is kept up - the prayer and praise forgotten! so that the dedication appears to be rather more to Bacchus than to Jehovah, the author of every good and perfect gift.

Betrothed a wife, and hath not taken her? - It was customary among the Jews to contract matrimony, espouse or betroth, and for some considerable time to leave the parties in the houses of their respective parents: when the bridegroom had made proper preparations, then the bride was brought home to his house, and thus the marriage was consummated. The provisions in this verse refer to a case of this kind; for it was deemed an excessive hardship for a person to be obliged to go to battle, where there was a probability of his being slain, who had left a new house unfinished; a newly purchased heritage half tilled; or a wife with whom he had just contracted marriage. Homer represents the case of Protesilaus as very afflicting, who was obliged to go to the Trojan war, leaving his wife in the deepest distress, and his house unfinished. Του δε και αμφιδρυφης αλοχος Φυλακῃ ελελειπτο, Και δομος ἡμιτελης· τον δ' εκτανε Δαρδανος ανηρ, Νηος αποθρωσκοντα πολυ πρωτιστον Αχαιων.

Iliad, 1. ii., ver. 100. "A wife he left,

To rend in Phylace her bleeding cheeks,

And an unfinish'd mansion: first he died

Of all the Greeks; for as he leap'd to land,

Long ere the rest, a Dardan struck him dead."

Cowper.

What man is there that is fearful and faint - hearted? - The original רך rach, signifies tender or soft-hearted. And a soft heart the man must have who, in such a contest, after such a permission, could turn his back upon his enemies and his brethren. However, such were the troops commanded by Gideon in his war against the Midianites; for after he gave this permission, out of 32,000 men only 10,000 remained to fight! Jdg 7:3. There could be no deception in a business of this kind; for the departure of the 22,000 was the fullest proof of their dastardliness which they could possibly give.

Proclaim peace unto it - Interpreters are greatly divided concerning the objects of this law. The text, taken in connection with the context, (see Deu 20:15-18), appears to state that this proclamation or offer of peace to a city is only to be understood of those cities which were situated beyond the limits of the seven anathematized nations, because these latter are commanded to be totally destroyed. Nothing can be clearer than this from the bare letter of the text, unless some of the words, taken separately, can be shown to have a different meaning. For the common interpretation, the following reasons are given.

God, who knows all things, saw that they were incurable in their idolatry; that the cup of their iniquity was full; and as their Creator, Sovereign, and Judge, he determined to destroy them from off the face of the earth, "lest they should teach the Israelites to do after all their abominations," Deu 20:18. After all, many plausible arguments have been brought to prove that even these seven Canaanitish nations might be received into mercy, provided they,

1. Renounced their idolatry;

2. Became subject to the Jews; and,

3. Paid annual tribute: and that it was only in case these terms were rejected, that they were not to leave alive in such a city any thing that breathed, Deu 20:16.

But thou shalt utterly destroy them - The above reasoning will gain considerable strength, provided we could translate כי החרם תחרימם ki hacharem tacharimem, thou shalt utterly subdue them - slaying them if they resist, and thus leaving nothing alive that breathed; or totally expel them from the land, or reduce them to a state of slavery in it, that they might no longer exist as a people. This certainly made them an anathema as a nation, wholly destroying their political existence. Probably this was so understood by the Gibeonites, viz., that they either must be slain or utterly leave the land, which last was certainly in their power, and therefore, by a stratagem, they got the princes of Israel to make a league with them. When the deceit was discovered, the Israelites, though not bound by their oath, because they were deceived by the Gibeonites, and therefore were under no obligation to fulfill their part of the covenant; yet, though they had this command before their eyes, did not believe that they were bound to put even those deceivers to death; but they destroyed their political existence, by making them hewers of wood and drawers of water to the congregation; i. e., slaves to the Israelites. (See Joshua 9). Rahab and her household also were spared. So that it does not appear that the Israelites believed that they were bound to put every Canaanite to death. Their political existence was under the anathema, and this the Hebrews annihilated.

That many of the Canaanites continued in the land even to the days of Solomon, we have the fullest proof; for we read, 2Chr 8:7 : "All the people of the land that were left of the Hittites, Amorites, Perizzites, Hivites, and Jebusites, who were left in the land, whom the children of Israel consumed not, them did Solomon make to pay tribute to this day." Thus Solomon destroyed their political existence, but did not consider himself bound by the law of God to put them to death.

(For the tree of the field is man's life) to employ them in the siege - The original is exceedingly obscure, and has been variously translated, כי האדם עץ השדה לבא מפניך במצור ki haadam ets hassadeh labo mippaneycha bammatsor. The following are the chief versions: For, O man, the trees of the field are for thee to employ Them in the siege - or, For it is man, and the tree of the field, that must go before thee for a bulwark - or, For it is a tree, and not men, to increase the number of those who come against thee to the siege - or, lastly, The tree of the field (is as) a man, to go before thy face for a bulwark. The sense is sufficiently clear, though the strict grammatical meaning of the words cannot be easily ascertained: it was a merciful provision to spare all fruit-bearing trees, because they yielded the fruit which supported man's life; and it was sound policy also, for even the conquerors must perish if the means of life were cut off.

It is diabolic cruelty to add to the miseries of war the horrors of famine; and this is done where the trees of the field are cut down, the dykes broken to drown the land, the villages burnt, and the crops wilfully spoiled. O execrable war! subversive of all the charities of life!

There are several curious particulars in these verses:

1. The people had the most positive assurances from God that their enemies should not be able to prevail against them by strength, numbers, nor stratagem, because God should go with them to lead and direct them, and should fight for them; and against his might none could prevail.

2. All such interferences were standing proofs of the being of God, of his especial providence, and of the truth of their religion.

3. Though God promised them such protection, yet they were to expect it in the diligent use of their own prudence and industry. The priests, the officers, and the people, had their respective parts to act in this business; if they did their duty respectively, God would take care that they should be successful. Those who will not help themselves with the strength which God has already given them, shall not have any farther assistance from him. In all such cases, the parable of the talents affords an accurate rule.

4. Their going to war against their enemies must not deprive them of mercy and tenderness towards their brethren. He who had built a house and had not yet dwelt in it, who had planted a vineyard and had not eaten of its fruits, who had betrothed a wife and had not yet taken her to his house, was not obliged to go to battle, lest he should fall in the war, and the fruits of his industry and affection be enjoyed by others. He who was faint-hearted was also permitted to return, lest he should give way in the heat of battle, and his example have a fatal influence on others.

Speak unto the people - Probably to one regiment of the army after another.

What man - This and the following exceptions are to be understood only of a war allowed by God, not in a war commanded by God, not in the approaching war with the Canaanites, from which even the bridegroom was not exempted, as the Jewish writers note.

A vineyard - This and the former dispensation were generally convenient, but more necessary in the beginning of their settlement in Canaan, for the encouragement of those who should build houses or plant vineyards, which was chargeable to them, and beneficial to the common - wealth. Eaten of it - Heb. made it common, namely, for the use of himself and family and friends, which it was not, 'till the fifth year.

Make captains - Or rather, as the Hebrew hath it, they shall set or place the captains of the armies in the head or front of the people under their charge, that they may conduct them, and by their example encourage their soldiers. It is not likely they had their captains to make when they were just going to battle.

Nothing - No man. For the beasts, some few excepted, were given them for a prey.

Thou shalt not destroy - Which is to be understood of a general destruction of them, not of the cutting down some few of them, as the conveniency of the siege might require. Man's life - The sustenance or support of his life.

1 WHen thou goest out to battel against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt.

Upon a just and necessary cause, as upon great provocation, or for thy own defence.

Marginal references: Psal. 20. 7. Isa. 31. 1.

2 And it shall be when ye are come nigh unto the battel, that the priest shall approach, and speak unto the people ,

An eminent Priest appointed for this work, and to blow with the holy trumpets, Numb. 10. 9. and 31. 6.

Either successively to one regiment of the army after another, or to some by himself, to others by his brethren or deputies, which accompanied him for that end.

3 And shall say unto them, Hear, O Israel, ye approach this day unto battel against your enemies: let not your heart faint , fear not, and do not tremble, neither be ye terrified because of them.

Heb. be soft or tender. Softness or tenderness of heart towards God is commended, 2 King. 22. 19. but towards enemies it is condemned, here and ver. 8. Levit. 26. 36. 2 Chron. 13. 7. Isa. 7. 4.

Marginal references: Heb. be tender.; Heb. make haste.

5 And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it ? let him go and return to his house , lest he die in the battel, and another man dedicate it .

Which was done by feasting and thanksgiving to God. See the title of Psal. 30. and Nehem. 12. 27. Heb. hath initiated it, i. e. entred upon it, taken possession of it, dwelt in it.

Least his heart be set upon it, and thereby he be negligent or timerous in the battel to the scandal and prejudice of others.

And so he should lose and another get the fruit of his labours, which might seem unjust or hard. And God provides even for mens infirmities. But this and the following exceptions are to be understood onely of a War allowed by God, not in a War commanded by God, not in the approaching war with the Canaanites, from which even the Bridegroom was not exempted, as the Iewish writers note.

6 And what man is he that hath planted a vineyard , and hath not yet eaten of it ? let him also go and return unto his house, lest he die in the battel, and another man eat of it.

This and the former dispensation were generally convenient▪ but more necessary in the beginning of their settlement in Canaan, for the encouragement of those who should build houses or plant vineyards, which was chargeable to them, and beneficial to the commonwealth.

Heb. made it common, to wit, for the use of himself and family and friends, which it was not till the fifth year, Levit. 19. 23, &c. Ier. 31. 5.

Marginal references: Heb. made it common. See Lev. 19. 23, 24.

7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battel, and another man take her.

Which was done by a solemn and mutual promise, but not by an actual contract. See Gen. 19. 14. Deut. 22. 23.

Marginal references: chap. 24. 5.

9 And it shall be when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people .

Or rather, as the Hebrew hath it, they shall set or place the captains of the armies in the head or front of the people under their charge, that they may conduct and manage them, and by their example incourage their souldiers. But it is not likely they had their captains to make or chuse when they were just going to battel.

Marginal references: Heb. to be i[illegible: 1+ letters] the head of the people.

10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it .

This seems to be understood not of the cities of the Canaanites, as is manifest from ver. 16, 17, 18. who were under an absolute sentence of utter destruction, Exod 23. 32, 33. Deut. 7. 1, 2. whence they are blamed that made any league or peace with them, Iudg. 2. 2. but of the cities either of other nations who injured or disturbed them, or commenced war against them, or aided their enemies, or oppressed their friends and allies; or of the Hebrews themselves, if they were guilty or abettors of Idolatry or Apostacy from God, or of sedition or rebellion against authority, or of giving protection and defence to capital offenders. See Gen. 14. Iudg. 20. 2 Sam. 20. &c.

Marginal references: 2 Sam. 20. 18.

11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein, shall be tributaries unto thee, and they shall serve thee .

By their purses, and by their labours too, as appears from 1 King. 9. 15. 2 Chron. 8. 7.

13 And when the LORD thy God hath delivered it into thine hand, thou shalt smite every male thereof with the edg of the sword .

A just punishment of their obstinate refusal of peace offered.

14 But the women, and the little ones , and the cattel, and all that is in the city, even all the spoil thereof, shalt thou take unto thy self, and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee.

Excused by their sex or age, as not involved in the guilt, nor being likely to revenge their quarrel.

Marginal references: Josh. 8. 2.; Heb. spoil.

16 But of the cities of these people which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth :

Heb. no soul, i. e. no man, as that word is oft used. Compare Ios. 10. 40. with 11. 14. For the beasts, some few excepted as being under a special curse, were given them for a prey.

Marginal references: Num. 33. 5[illegible: 1+ letters]. chap. 7. 1, 2.

19 When thou shalt besiege a city a long time in making war against it, to take it, thou shalt not destroy the trees thereof , by forcing an ax against them, for thou mayest eat of them, and thou shalt not cut them down ( for the tree of the field is mans life , to imploy them in the siege.

To wit, the fruit trees, as appears from the following words. Which is to be understood of a general destruction of them, not of the cutting down of some few of them, as the conveniency of the siege might require.

(i. e.) The sustenance or support of his life, as life is taken Deut. 24. 6. But this place may be otherwise translated, as it is in the Margent of our English Bibles: For, O man (the Hebrew letter He being here the note of a vocative case, as it is Psal. 9. 7.) the tree (or, trees, the singular number for the plural, as is common) of the field is (or ought, as the Hebrew Lamed is used Esth. 9. 1. Psal. 62. 10.) to be employed in the siege, or, as it is in the Hebrew, to go before thy face, i. e. to make fences for thy security, in the siege. The trees of the field, I here understand not in its general signification of all trees including fruit-bearing trees, as that phrase is commonly used, but in its more special and distinct signification, for unfruitful trees as it is taken Isa. 55. 1 2. or such as grow onely in open fields, such as are elsewhere called the trees of the wood, 1 Chron. 16. 33. Isa. 7. 2. or the trees of the forest, Cant. 2. 3. Isa. 10. 19. which are opposed to the trees of the gardens, Gen. 3. 2, 8. Eccl. 2. 5. Ezek. 31. 9. as the flower of the field, Psal. 103. 15. Isa. 40. 6. and the lilies of the field, Mat. 6. 28. are opposed to those that grow in Gardens, and are preserved and cultivated by the gardeners art and care. And so it is a very proper argument to disswade from the destroying of fruit-trees, because the wild and unfruitful trees were sufficient for the use of the siege. And this sence fitly agrees with the following words, where the concession or grant which here is delivered in more ambiguous terms of the tree of the field is repeated and explained concerning the trees which thou knowest that they be not trees for meat.

Marginal references: Or, for, O man, the tree of the field is to be imployed in the siege.; Heb. to go from before thee.

Instructions for Future Wars - Deuteronomy 20

The instructions in this chapter have reference to the wars which Israel might wage in future against non-Canaanitish nations (Deu 20:15.), and enjoin it as a duty upon the people of God to spare as much as possible the lives of their own soldiers and also of their enemies. All wars against their enemies, even though they were superior to them in resources, were to be entered upon by them without fear in reliance upon the might of their God; and they were therefore to exempt from military service not only those who had just entered into new social relations, and had not enjoyed the pleasures of them, but also the timid and fainthearted (Deu 20:1-9). Moreover, whenever they besieged hostile towns, they were to offer peace to their enemies, excepting only the Canaanites; and even if it were not accepted, they were to let the defenceless (viz., women and children) live, and not to destroy the fruit-trees before the fortifications (Deu 20:10-20).

Instructions Relating to Military Service. - If the Israelites went out to battle against their foes, and saw horses and chariots, a people more numerous than they were, they were not to be afraid, because Jehovah their God was with them. Horses and chariots constituted the principal strength of the enemies round about Israel; not of the Egyptians only (Exo 14:7), and of the Canaanites and Philistines (Jos 17:16; Jdg 4:3; 1Sa 13:5), but of the Syrians also (2Sa 8:4; 1Ch 18:4; 1Ch 19:18; cf. Psa 20:8).

Deu 20:2-4

If they were thus drawing near to war, i.e., arranging themselves for war for the purpose of being mustered and marching in order into the battle (not just as the battle was commencing), the priest was to address the warriors, and infuse courage into them by pointing to the help of the Lord. “The priest” is not the high priest, but the priest who accompanied the army, like Phinehas in the war against the Midianites (Num 31:6; cf. 1Sa 4:4, 1Sa 4:11; 2Ch 13:12), whom the Rabbins call המלחמה משׁיח (the anointed of the battle), and raise to the highest dignity next to the high priest, no doubt simply upon the ground of Num 31:6 (see Lundius, jüd. Heiligth. p. 523).

Deu 20:5-7

Moreover, the shoterim, whose duty it was, as the keepers of the genealogical tables, to appoint the men who were bound to serve, were to release such of the men who had been summoned to the war as had entered into domestic relations, which would make it a harder thing for them to be exposed to death than for any of the others: for example, any man who had built a new house and had not yet consecrated it, or had planted a vineyard and not yet eaten any of the fruit of it, or was betrothed to a wife and had not yet married her, - that such persons might not die before they had enjoyed the fruits of what they had done. “Who is the man, who,” i.e., whoever, every man who. “Consecrated the house,” viz., by taking possession and dwelling in it; entrance into the house was probably connected with a hospitable entertainment. According to Josephus (Ant. iv. 8, 41), the enjoyment of them was to last a year (according to the analogy of Deu 24:5). The Rabbins elaborated special ceremonies, among which Jonathan in his Targum describes the fastening of slips with sentences out of the law written upon them to the door-posts, as being the most important (see at Deu 6:9 : for further details, see Selden, de Synedriis l. iii. c. 14, 15). Cerem is hardly to be restricted to vineyards, but applied to olive-plantations as well (see at Lev 19:10). חלּל, to make common, is to be explained from the fact, that when fruit-trees were planted (Lev 19:23.), or vines set (Jdg 19:24), the fruit was not to be eaten for the first three years, and that of the fourth year was to be consecrated to the Lord; and it was only the fruit that was gathered in the fifth year which could be applied by the owner to his own use, - in other words, could be made common. The command to send away from the army to his own home a man who was betrothed but had not yet taken his wife, is extended still further in Deu 24:5, where it is stated that a newly married man was to be exempt for a whole year from military service and other public burdens. The intention of these instructions was neither to send away all persons who were unwilling to go into the war, and thus avoid the danger of their interfering with the readiness and courage of the rest of the army in prospect of the battle, nor to spare the lives of those persons to whom life was especially dear; but rather to avoid depriving any member of the covenant nation of his enjoyment of the good things of this life bestowed upon him by the Lord.

Deu 20:8

The first intention only existed in the case of the timid (the soft-hearted or despondent). ימּס ולא, that the heart of thy brethren “may not flow away,” i.e., may not become despondent (as in Gen 17:15, etc.).

Deu 20:9

When this was finished, the shoterim were to appoint captains at the head of the people (of war). פּקד, to inspect, to muster, then to give the oversight, to set a person over anything (Num 3:10; Num 4:27). The meaning “to lead the command” (Schultz) cannot be sustained; and if “captains of the armies” were the subject, and reference were made to the commanders in the war, the article would not be omitted. If the shoterim had to raise men for the war and organize the army, the division of the men into hosts (Zebaoth) and the appointment of the leaders would also form part of the duties of their office.

Instructions Concerning Sieges. - Deu 20:10, Deu 20:11. On advancing against a town to attack it, they were “to call to it for peace,” i.e., to summon it to make a peaceable surrender and submission (cf. Jdg 21:13). “If it answered peace,” i.e., returned an answer conducing to peace, and “opened” (sc., its gates), the whole of its inhabitants were to become tributary to Israel, and serve it; consequently even those who were armed were not to be put to death, for Israel was not to shed blood unnecessarily. מס does not mean feudal service, but a feudal slave (see at Exo 1:11).

Deu 20:12-14

If the hostile town, however, did not make peace, but prepared for war, the Israelites were to besiege it; and if Jehovah gave it into their hands, they were to slay all the men in it without reserve (“with the edge of the sword,” see at Gen 34:26); but the women and children and all that was in the city, all its spoil, they were to take as prey for themselves, and to consume (eat) the spoil, i.e., to make use of it for their own maintenance.

Deu 20:15-18

It was in this way that Israel was to act with towns that were far off; but not with the towns of the Canaanites (“these nations”), which Jehovah gave them for an inheritance. In these no soul was to be left alive; but these nations were to be laid under the ban, i.e., altogether exterminated, that they might not teach the Israelites their abominations and sins (cf. Deu 7:1-4; Deu 12:31). כּל־נשׁמה, lit., every breath, i.e., everything living, by which, however, human beings alone are to be understood (comp. Jos 10:40; Jos 11:11, with Deu 11:14).

Deu 20:19-20

When they besieged a town a long time to conquer it, they were not to destroy its trees, to swing the axe upon them. That we are to understand by עצהּ the fruit-trees in the environs and gardens of the town, is evident from the motive appended: “for of them (ממּנּוּ refers to עץ as a collective) thou eatest, and thou shalt not hew them down.” The meaning is: thou mayest suppress and destroy the men, but not the trees which supply thee with food. “For is the tree of the field a man, that it should come into siege before thee?” This is evidently the only suitable interpretation of the difficult words השּׂדה עץ האדם כּי, and the one which has been expressed by all the older commentators, though in different ways. But it is one which can only be sustained grammatically by adopting the view propounded by Clericus and others: viz., by pointing the noun האדם with ה interrog., instead of האדם, and taking אדם as the object, which its position in the sentence fully warrants (cf. Ewald, §324, b. and 306, b.). The Masoretic punctuation is founded upon the explanation given by Aben Ezra, “Man is a tree of the field, i.e., lives upon and is fed by the fruits of the trees,” which Schultz expresses in this way, “Man is bound up with the tree of the field, i.e., has his life in, or from, the tree of the field,” - an explanation, however, which cannot be defended by appealing to Deu 24:6; Ecc 12:13; Eze 12:10, as these three passages are of a different kind. In no way whatever can האדם be taken as the subject of the sentence, as this would not give any rational meaning. And if it were rendered as the object, in such sense as this, The tree of the field is a thing or affair of man, it would hardly have the article.

Directions Concerning War; Persons Excused from War. (b. c. 1451.)

1 When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt. 2 And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people, 3 And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them; 4 For the Lord your God is he that goeth with you, to fight for you against your enemies, to save you. 5 And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 6 And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. 7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. 8 And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart. 9 And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people.

Israel was at this time to be considered rather as a camp than as a kingdom, entering upon an enemy's country, and not yet settled in a country of their own; and, besides the war they were now entering upon in order to their settlement, even after their settlement they could neither protect nor enlarge their coast without hearing the alarms of war. It was therefore needful that they should have directions given them in their military affairs; and in these verses they are directed in managing, marshalling, and drawing up their own forces. And it is observable that the discipline of war here prescribed is so far from having any thing in it harsh or severe, as is usual in martial law, that the intent of the whole is, on the contrary, to encourage the soldiers, and to make their service easy to them.

I. Those that were disposed to fight must be encouraged and animated against their fears.

1. Moses here gives a general encouragement, which the leaders and commanders in the war must take to themselves: "Be not afraid of them, v. 1. Though the enemy have ever so much the advantage by their numbers (being more than thou), and by their cavalry (their armies being much made up of horses and chariots, which thou art not allowed to multiply), yet decline not coming to a battle with them, dread not the issue, nor doubt of success." Two things they must encourage themselves with in their wars, provided they kept close to their God and their religion, otherwise they forfeited these encouragements:—(1.) The presence of God with them: "The Lord thy God is with thee, and therefore thou art not in danger, nor needest thou be afraid." See Isa. xli. 10. (2.) The experience they and their fathers had had of God's power and goodness in bringing them out of the land of Egypt, in defiance of Pharaoh and all his hosts, which was not only in general a proof of the divine omnipotence, but to them in particular a pledge of what God would do further for them. He that saved them from those greater enemies would not suffer them to be run down by those that were every way less considerable, and thus to have all he had done for them undone again.

2. This encouragement must be particularly addressed to the common soldiers by a priest appointed, and, the Jews say, anointed, for that purpose, whom they call the anointed of the war, a very proper title for our anointed Redeemer, the captain of our salvation: This priest, in God's name, was to animate the people; and who so fit to do that as he whose office it was as priest to pray for them? For the best encouragements arise from the precious promises made to the prayer of faith. This priest must, (1.) Charge them not to be afraid (v. 3), for nothing weakens the hands so much as that which makes the heart tremble, v. 3. There is need of precept upon precept to this purport, as there is here: Let not your hearts be tender (so the word is), to receive all the impressions of fear, but let a believing confidence in the power and promise of God harden them. Fear not, and do not make haste (so the word is), for he that believeth doth not make more haste than good speed. "Do not make haste either rashly to anticipate your advantages or basely to fly off upon every disadvantage." (2.) He must assure them of the presence of God with them, to own and plead their righteous cause, and not only to save them from their enemies, but to give them victory over them, v. 4. Note, Those have no reason to fear that have God with them. The giving of this encouragement by a priest, one of the Lord's ministers, intimates, [1.] That it is very fit that armies should have chaplains, not only to pray for them, but to preach to them, both to reprove that which would hinder their success and to raise their hopes of it. [2.] That it is the work of Christ's ministers to encourage his good soldiers in their spiritual conflict with the world and the flesh, and to assure them of a conquest, yea, more than a conquest, through Christ that loved us.

II. Those that were indisposed to fight must be discharged, whether the indisposition did arise,

1. From the circumstances of a man's outward condition; as, (1.) If he had lately built or purchased a new house, and had not taken possession of it, had not dedicated it (v. 5), that is, made a solemn festival for the entertainment of his friends, that came to him to welcome him to his house; let him go home and take the comfort of that which God had blessed him with, till, by enjoying it for some time, he become less fond of it, and consequently less disturbed in the war by the thoughts of it, and more willing to lie and leave it. For this is the nature of all our worldly enjoyments, that they please us best at first; after a while we see the vanity of them. Some think that this dedication of their houses was a religious act, and that they took possession of them with prayers and praises, with a solemn devoting of themselves and all their enjoyments to the service and honour of God. David penned the 30th Psalm on such an occasion, as appears by the title. Note, He that has a house of his own should dedicate it to God by setting up and keeping up the fear and worship of God in it, that he may have a church in his house; and nothing should be suffered to divert a man from this. Or, (2.) If a man had been at a great expense to plant a vineyard, and longed to eat of the fruit of it, which for the first three years he was forbidden to do by the law (Lev. xix. 23, &c.), let him go home, if he has a mind, and gratify his own humour with the fruits of it, v. 6. See how indulgent God is to his people in innocent things, and how far from being a hard Master. Since we naturally covet to eat the labour of our hands, rather than an Israelite should be crossed therein, his service in war shall be dispensed with., Or, (3.) If a man had made up his mind to be married, and the marriage were not solemnized, he was at liberty to return (v. 7), as also to tarry at home for one year after marriage (ch. xxiv. 5), for the terrors of war would be disagreeable to a man who had just welcomed the soft scene of domestic attachment. And God would not be served in his wars by pressed men, that were forced into the army against their will, but they must all be perfectly volunteers. Ps. cx. 3, Thy people shall be willing. In running the Christian race, and fighting the good fight of faith, we must lay aside every weight, and all that which would clog and divert our minds and make us unwilling. The Jewish writers agree that this liberty to return was allowed only in those wars which they made voluntarily (as bishop Patrick expresses it), not those which were made by the divine command against Amalek and the Canaanites, in which every man was bound to fight.

2. If a man's indisposition to fight arose from the weakness and timidity of his own spirit, he had leave to return from the war, v. 8. This proclamation Gideon made to his army, and it detached above two-thirds of them, Judg. vii. 3. Some make the fearfulness and faintheartedness here supposed to arise from the terrors of an evil conscience, which would make a man afraid to look death and danger in the face. It was then thought that men of loose and profligate lives would not be good soldiers, but must needs be both cowards in an army and curses to it, the shame and trouble of the camp; and therefore those who were conscious to themselves of notorious guilt were shaken off. But it seems rather to be meant of a natural fearfulness. It was partly in kindness to them that they had their discharge (for, though shamed, they were eased); but much more in kindness to the rest of the army, who were hereby freed from the incumbrance of such as were useless and unserviceable, while the danger of infection from their cowardice and flight was prevented. This is the reason here given: Lest his brethren's heart fail as well as his heart. Fear is catching, and in an army is of most pernicious consequence. We must take heed that we fear not the fear of those that are afraid, Isa. viii. 12.

III. It is here ordered that, when all the cowards were dismissed, then captains should be nominated (v. 9), for it was in a special manner necessary that the leaders and commanders should be men of courage. That reform therefore must be made when the army was first mustered and marshalled. The soldiers of Christ have need of courage, that they may quit themselves like men, and endure hardness like good soldiers, especially the officers of his army.

Proclamations of War; Directions Concerning War. (b. c. 1451.)

10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it. 11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. 12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: 13 And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: 14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee. 15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 16 But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: 17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the Lord thy God hath commanded thee: 18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the Lord your God. 19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege: 20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.

They are here directed what method to take in dealing with the cities (these only are mentioned, v. 10, but doubtless the armies in the field, and the nations they had occasion to deal with, are likewise intended) upon which they made war. They must not make a descent upon any of their neighbours till they had first given them fair notice, by a public manifesto, or remonstrance, stating the ground of their quarrel with them. In dealing with the worst of enemies, the laws of justice and honour must be observed; and, as the sword must never be taken in hand without cause, so not without cause shown. War is an appeal, in which the merits of the cause must be set forth.

I. Even to the proclamation of war must be subjoined a tender of peace, if they would accept of it upon reasonable terms. That is (say the Jewish writers), "upon condition that they renounce idolatry, worship the God of Israel, as proselytes of the gate that were not circumcised, pay to their new masters a yearly tribute, and submit to their government:" on these terms the process of war should be stayed, and their conquerors, upon this submission, were to be their protectors, v. 10, 11. Some think that even the seven nations of Canaan were to have this offer of peace made to them; and the offer was no jest or mockery, though it was of the Lord to harden their hearts that they should not accept it, Josh. xi. 20. Others think that they are excluded (v. 16) not only from the benefit of that law (v. 13) which confines military execution to the males only, but from the benefit of this also, which allows not to make war till peace was refused. And I see not how they could proclaim peace to those who by the law were to be utterly rooted out, and to whom they were to show no mercy, ch. vii. 2. But for any other nation which they made war upon, for the enlarging of their coast, the avenging of any wrong done, or the recovery of any right denied, they must first proclaim peace to them. Let this show, 1. God's grace in dealing with sinners: though he might most justly and easily destroy them, yet, having no pleasure in their ruin, he proclaims peace, and beseeches them to be reconciled; so that those who lie most obnoxious to his justice, and ready to fall as sacrifices to it, if they make him an answer of peace, and open to him, upon condition that they will be tributaries and servants to him, shall not only be saved from ruin, but incorporated with his Israel, as fellow-citizens with the saints. 2. Let it show us our duty in dealing with our brethren: if any quarrel happen, let us not only be ready to hearken to the proposals of peace, but forward to make such proposals. We should never make use of the law till we have first tried to accommodate matters in variance amicably, and without expense and vexation. We must be for peace, whoever are for war.

II. If the offers of peace were not accepted, then they must proceed to push on the war. And let those to whom God offers peace know that if they reject the offer, and take not the benefit of it within the time limited, judgment will rejoice against mercy in the execution as much as now mercy rejoices against judgment in the reprieve. In this case, 1. There is a promise implied that they should be victorious. It is taken for granted that the Lord their God would deliver it into their hands, v. 13. Note, Those enterprises which we undertake by a divine warrant, and prosecute by divine direction, we may expect to succeed in. If we take God's method, we shall have his blessing. 2. They are ordered, in honour to the public justice, to put all the soldiers to the sword, for them I understand by every male (v. 13), all that bore arms (as all then did that were able); but the spoil they are allowed to take to themselves (v. 14), in which were reckoned the women and children. Note, A justifiable property is acquired in that which is won in lawful war. God himself owns the title: The Lord thy God gives it thee; and therefore he must be owned in it, Ps. xliv. 3.

III. The nations of Canaan are excepted from the merciful provisions made by this law. Remnants might be left of the cities that were very far off (v. 15), because by them they were not in so much danger of being infected with idolatry, nor was their country so directly and immediately intended in the promise; but of the cities which were given to Israel for an inheritance no remnants must be left of their inhabitants (v. 16), for it put a slight upon the promise to admit Canaanites to share with them in the peculiar land of promise; and for another reason they must be utterly destroyed (v. 17), because, since it could not be expected that they should be cured of their idolatry, if they were left with that plague-sore upon them they would be in danger of infecting God's Israel, who were too apt to take the infection: They will teach you to do after their abominations (v. 18), to introduce their customs into the worship of the God of Israel, and by degrees to forsake him and to worship false gods; for those that dare violate the second commandment will not long keep to the first. Strange worships open the door to strange deities.

IV. Care is here taken that in the besieging of cities there should not be any destruction made of fruit-trees, v. 19-20. In those times, when besiegers forced their way, not as now with bombs and cannon-ball, but with battering rams, they had occasion for much timber in carrying on their sieges: now because, in the heat of war, men are not apt to consider, as they ought, the public good, it is expressly provided that fruit-trees should not be used as timber-trees. That reason, for the tree of the field is man's (the word life we supply), all the ancient versions, the Septuagint, Targums, &c., read, For is the tree of the field a man? Or the tree of the field is not a man, that it should come against thee in the siege, or retire from thee into the bulwark. "Do not brutishly vent thy rage against the trees that can do thee no harm." But our translation seems most agreeable to the intent of the law, and it teaches us, 1. That God is a better friend to man than man is to himself; and God's law, which we are apt to complain of as a heavy yoke, consults our interest and comfort, while our own appetites and passions, of which we are so indulgent, are really enemies to our welfare. The intent of many of the divine precepts is to restrain us from destroying that which is our life and food. 2. That armies and their commanders are not allowed to make what desolation they please in the countries that are the seat of war. Military rage must always be checked and ruled with reason. War, though carried on with ever so much caution, is destructive enough, and should not be made more so than is absolutely necessary. Generous spirits will show themselves tender, not only of men's lives, but of their livelihoods; for, though the life is more than meat, yet it will soon be nothing without meat. 3. The Jews understand this as a prohibition of all wilful waste upon any account whatsoever. No fruit-tree is to be destroyed unless it be barren, and cumber the ground. "Nay," they maintain, "whoso wilfully breaks vessels, tears clothes, stops wells, pulls down buildings, or destroys meat, transgresses this law: Thou shalt not destroy." Christ took care that the broken meat should be gathered up, that nothing might be lost. Every creature of God is good, and, as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.

CHAP. XX.

WHen thou goest out to battell against thine enemies, and seest horses and chariots, a people more than thou, be not afraid of them, for Iehovah thy God is with thee, which brought thee up out of the land of Egypt. And it shal be when yee are come nigh unto the battell, that the Priest shall approach, and speake unto the people. And hee shall say unto them, Heare O Israel, you approach this day unto battell against your enemies: Let not your heart be soft, feare not, and hasten not away, [illegible: 1 span]ther be ye terrified because of them. For Iehovah your God is he that goeth with you, to fight for you with your enemies, to save you. And the Officers shall speake unto the people, saying; What man is there that hath built a new house, and hath not dedicated it? Let him goe and returne to his house, lest hee die in the battell, and another man dedicate it. And what man is there that hath planted a vineyard, and hath not made it common? Let him goe, and returne unto his house, lest he die in the battell, and another man make it common. And what man is there that hath betrothed a wife, and hath not taken her? Let him goe, and returne unto his house, lest he die in the battell, and another man take her. And the Officers shall speake further unto the people, and say; What man is there that is fearefull, and soft-hearted? Let him goe, and returne unto his house, that his brethrens heart melt not, as his heart. And it shall be when the Officers have made an end of speaking unto the people, that they shall constitute Captaines of the armies for an head of the people.

When thou commest nigh unto a Citie, to fight against it, then thou shalt proclaime peace unto it. And it shall be, if it answer thee peace, and open unto thee, then it shall be that all the people that is found therein shal be tributaries unto thee, and they shall serve thee. And if it will not make peace with thee, but will make warre with thee, then thou shalt lay siege against it. And Iehovah thy God shall give it into thine hand, and thou shalt smite every male thereof with the edge of the sword. But the women, and the little ones, and the cattell, and all that is in the Citie, all the spoile thereof thou shalt make a prey unto thy selfe; and thou shalt eat the spoile of thine enemies, which Iehovah thy God hath given thee. Thus shalt thou doe unto all the Cities which are very farre off from thee, which are not of the Cities of these nations. But of the Cities of these peoples, which Iehovah thy God doth give thee for an inheritance, thou shalt not save alive any breath. But utterly destroying thou shalt utterly destroy them; the Chethite, & the Amorite, and the Canaanite, and the Pherizzite, the Evite, and the Iebusite, as Iehovah thy God hath commanded thee. To the end that they teach not you to doe after all their abominations, which they have done unto their gods, and yee sinne against Iehovah your God.

When thou shalt lay siege unto a Citie many dayes, in making warre against it, to take it, thou shalt not destroy the trees thereof, by forcing an axe against them; for thou maist eat of them, and thou shalt not cut them downe: for is the tree of the field a man, to goe in from before thee into the bulwarke? Onely the tree which thou knowest, that it is not a tree for meat, that thou maist destroy and cut downe, and build a bulwarke against the Citie that maketh warre with thee, untill it be subdued.

Annotations. WHen thou goest out] This is meant of all lawfull warres, offensive or defensive, that is, begun by Israel, or by other nations against Israel. And the Hebrewes hold, that Israel might never begin first to warre, but the warres commanded of God; and those were the warres with the seven nations in Canaan, (Deut. 2. 24. and 7. 1.) and the warre against Amalek. (Deut. 25. 17, 19.) and to helpe Israel out of the hand of the adversary which is come upon them, (as Iudg. 3. 12.—28. &c.) Warres permitted, were with other peoples that oppugned Israel, as Iudg. 11. 4. 12.—27. 2 Sam. 10. 2, 6, 7, &c. For warres commanded, it is not necessary to have leave of the high Councell (or Synedrion;) but the King may goe out of himselfe at any time, and compell the people to goe out: but in warre permitted, he leadeth not the people out, but at the mouth of the Senate of 71. Magistrates. Maimony in Misneh, tom. 4. treat. of Kings, chap. 5. sect. 1. 2. chariots] Hebr. horse and chariot, one put for many: so the Chaldee translateth it plurally; see the notes on Gen. 3. 2. be not afraid] or, thou shalt not feare for them, that is, not be dismaied or discouraged. See the notes on Exod. 20. 20. is with thee] or, will be with thee, to wit, as a Captaine, 2 Chron. 13. 12. And with this the faithfull encouraged themselves in their battels; as Ezekias said, there be moe with us than with (our adversary) with him is an arme of flesh, but with us is the Lord our God, to helpe us, and to fight our battels, 2 Chro. 32. 7 8. See also Psal. 118. 6. Vers. 2. the Priest] one that was appointed and anointed for this purpose. Whether it be in warre commanded, or in warre permitted, they appoint a Priest to speake unto the people at the time of the battell, and they anoint him with the anointing oile [mentioned in Exod. 30. 25. &c.] and he is called the Anointed for the warre. When they are set in aray, and doe come neere to the battell, he that is anointed for the warre standeth on an high place, and all the companies before him, & he saith unto them in the holy tongue, Heare O Israel, you approach this day, &c. (Deut. 20. 3. 4.) And another Priest under him proclaimeth it to all the people with a loud voice. And afterward, the anointed Priest saith, What man is there that hath built a new house, &c. What man is there that hath planted a vineyard, &c. And what man is there that hath betrethed a wife, &c. Thus much the anointed Priest speaketh, and the Officer proclaimeth it to all the people with a loud voice. And afterward the Officer speaketh of himselfe, and saith, What man is there that is fearefull, &c. (Deu. 20. 8.) and another Officer proclaimeth it unto all the people. And after that all which are to returne, be returned from the armie, they order the armie, and appoint Captaines, (Deut. 20. 9.) And after every company they set officers couragious & strong, with halberts of iron in their hands; & who so would turne backe from the warre, they have power in their hand to cut off his leg, &c. Maimony treat. of Kings, c. 7. s. 1.—4. Thus Israel had the word of God, and his Ministers to encourage them, that they might fight the battels of the Lord in faith; they had also the holy Trumpets blown by the Priests, that they might be remembred before the Lord, and saved from their enemies, Numb. 10. 8, 9. 2 Chron. 13. 12. And touching this Priest anointed for the war, the Hebrewes teach it is a peculiar dignity to his owne person only, not to his posterity, and in the warre, not in the Sanctuary. He that is anointed for the warre, his sonne is never ordained in his stead, but hee is as other Priests; if hee be anointed for the warre, he is anointed; and if he be not anointed, he is not anointed. And when the Priest anointed for the warre, ministreth in the Sanctuary, he ministreth in foure garments, as the other Priests. Maimony in Cle hamikdash, ch. 4. sect. 21. Vers. 3. soft] tender, that is, faint and fearefull; as the Greeke translateth it, dissolved (or faint,) the Chaldee, moved. This softnesse or faintnesse of heart, God threatneth as a plague, Levit. 26. 36. and Iob acknowledged it so, saying, God hath softned my heart, Iob 24. 16. and Rehoboam being soft-hearted, could not withstand his enemies, 2 Chron. 13. 7. Although therefore a soft heart in respect of God and his word, is commendable, 2 Kings 22. 19. yet in respect of our enemies, it is here forbidden; so in vers. 8. and Esay 7. 4. hasten not away] through feare & troubled thoughts, and want of faith. David blameth this infirmity in himselfe, Psal. 31. 22. and 116. 11. terrified] or broken, discouraged, daunted with terrour: the Greeke translateth, decline not from their fac[illegible: 2 letters]. See the Annotations on vers. 8. Vers. 5. the Officers] in Greeke, the Scribes: of them see the notes on Deut. 16. 18. and before on vers. 2. What man is there] that is, If any man, or whosoever hath: as in Psal. 34. 13. What man is he? is expounded by the Apostle, He that will, 1 Pet. 3. 10. built a new house] By the Hebrews this Law taketh place, whether he hath built it, or receiued it (by purchase) or it be given unto him for a gift, or it fall unto him by inheritance. But who so buildeth an house, or planteth a vineyard, out of the land (of Israel) he returneth not home for them. Maimony in treat. of Kings, ch. 7. sect. 5. 14. not dedicated] or, not initiated, that is, begun to take possession of, and to use it: which was wont to be done with solemnity, feasting, and singing praise to God, as the title of the 30. Psalme sheweth, concerning Davids house. lest he die] this manner of speech sheweth danger, (as is noted on Genes. 3. 3.) and teacheth men to be resolute, and to goe with their lives in their hands, ready to expend them in Gods quarrell; as Iudg. 9. 17. Act. 20. 22, 23. 24. and 21. 13. For the sword devoureth one as well as another, 2 Sam. 11. 25. Act. 12. 2. and another man] Three reasons there seeme to be of this, and the rest that follow. Because the thoughts and cares of their houses, lands, wives, &c. might easily trouble men, and hinder them from fighting the Lords battels with courage, as the like things hindred those that were called to the great Supper, Luke 14. 18, 19. and no man that warreth intangleth himselfe with the affaires of this life, that he may please him who hath chosen him to be a souldier, 2 Tim. 2. 4. Againe, God hereby sheweth compassion unto the weake, whom he spareth for a time, from hard service, till they be growne strong, and fit for to fight the good fight of faith, 1 Tim. 6. 12. and 1. 18. Rom. 14. 1, 4. Thirdly, as his mercies towards Israel were many of them externall, and concerned their comforts in this life; so he would have them in speciall manner to enjoy the outward blessings bestowed on them. Vers. 6. planted a vineyard] This also the Hebrewes understand not of a vineyard onely, but by proportion of an orchard, oliveyard, or the like. Whether he have planted a vineyard, or planted five trees for meat, of any kinde, or transplanted (that is, removed it from another place,) or grafted it; so that it be bound to that law of uncircumcised fruit, (in Levit. 19. 23.) or that he hath purchased it, or tabeth it by inheritance, or by free gift: (he returneth home.) But if hee hath planted but foure trees for food, or five trees (or moe) that are barren, or hath gotten a vineyard by rapine, hee returneth not home therefore. And so, if a vineyard belong to two partners, they returne not for it. Maimony treat. of Kings, chap. 7. sect. 6. not made it common] or, not profaned it; that is, not used the fruit thereof for common food, which he could not doe by the Law, till the fift yeere from the planting thereof, Levit. 19. 23, 24, 25. The Greeke translateth, hath not made merry, (or rejoyced with the fruit) thereof. Vers. 7. betrothed a wife] whether maid, or widow; or if his brothers wife fall to him, (according to the law in Deut. 25. 5.) though they be five brethren, and one of them die, all the rest doe returne home. All these that are to returne from the battell, are to returne when they heare the words of the Priest, and to provide water and victuals for their brethren which are in the armie, and to prepare the wayes for them. Maim. treat. of Kings, chap. 7. sect. 79. Vers. 8. shall speake further] Hebr. shall adde to speake. See the notes on vers. 2. soft] or tender, that is, faint-hearted: see vers. 3. When Gedeon warred against the Madianites, and made this prodamation, of the two and thirty thousand men that were with him, there returned two and twenty thousand, and but ten thousand remained, Iudg. 7. 3. melt not] that is, faint not, or be discouraged; in Greeke, be not made fearefull. An usuall phrase, whereof see Deut. 1. 28. By this, God taught his people to have faith in him, and every man to encourage himselfe, and one another, in Gods assistance: which they that did, prospered; as in the Reubenites warre against the Hagarites, 1 Chron. 5. 20. the Iewes war against the Israelites, 2 Chron. 12. 12,—18. Iehosaphats warre against the Ammonites, 2 Chron. 20. and many the like. Of this point the Hebrewes say, that after a man is entered into the warre, hee should stay himselfe upon him that is the Hope of Israel, and his Saviour in time of distresse; and know that for the name of God he maketh warre; and should put his life in his hand, and not be afraid or adread, nor thinke either of his wife, or of his children, but wipe the remembrance of them out of his heart, and turne from every thing, unto the battell. And whosoever beginneth to thinke, and cast doubts in the battell, and maketh himselfe afraid, transgresseth against this prohibition, LET NOT YOVR HEART BE SOFT, &c. And not onely so, but that all the bloud of Israel hangeth on his necke: and if he prevaile not, and make not warre with all his heart and with all his soule, loe he is as he that sheddeth the bloud of all; as it is written, That his brethrens heart melt not, as well as his heart. And behold it is plainly said, (in Ier. 48. 10.) Cursed be he that doth the worke of the Lord deceitfully; and cursed be he that keepeth backe his sword from bloud. But who so sighteth with all his heart, without dread, and his intent is to sanctifie the name (of God) only, trusteth in him that hee shall finde no hurt, and no evill shall come unto him. And he will build him a sure house in Israel, and honour him and his children for ever, and count him worthy of life in the world that is to come; as it is written, (in 1 Sam. 25. 28.) For the LORD will certainly make my lord a sure house, because my lord fighteth the battels of the LORD, and evill hath not beene found in thee from thy dayes; and the soule of my Lord shall be bound in the bundle of life, with the LORD thy God. Maimony treat. of Kings, chap. 7. sect. 15. Vers. 9. Captaines] or Princes, Rulers. That as their trust should first be in God alone, so secondly they should use the lawfull outward meanes for safetie and victorie, and not tempt the Lord. for an head] or, in the forefront of the people; Heb. in the head; which may be understood both these wayes, as here, so in 2 Chron. 13. 12. and 20. 27. The Greeke translateth, foreleaders of the people. Vers. 10. shalt proclaime peace unto it] Hebr. shalt call unto it for peace; whereby may be meant, thou shalt invite (or perswade) it unto peace. The Greeke translateth, shalt call them out with peace; the Chaldee, shalt proclaime thereto words of peace. The Hebrewes say, They must make no warre with any man in the world, untill they proclaime peace unto him, whether it be warre permitted, or warre commanded, Deut. 20. 10. If they make peace, and receive upon them the seven commandements which were given to the sonnes of Noe, [whereof see the notes on Gen. 9. 4.] they must kill none of them, but they shall be tributaries, (Deut. 20. 11.) Maimony treat. of Kings, chap. 6. sect. 1. Vers. 11. if it answer] that is, accept of the conditions of peace by thee proposed. The Greeke translateth, And if they answer thee peaceable words. tributaries unto thee] Hebr. shall be unto thee to tribute; which the Chaldee expoundeth, for offerers of tributes, that is, tributaries, as the Greeke also explaineth it. And tribute is not onely of mens goods, but of their persons, to be paid with the labour of their bodies; as the Egyptians set over Israel taske (or tribute) Masters, to afflict them with their burdens, Ex. 1. 11. And Solomon raised a tribute (or levie) of 30. thousand men, 1 King. 5. 13. Accordingly it is here meant of both, and the Hebrewes explaine it thus; The tribute which they must take upon them, is that they shall be ready for the Kings service, with their bodies, and with their goods: as to build the walls, to fortifie the munitions, to build the Kings Palace, & the like; as it is written, (in 1 Kings 9. 15, &c.) And this is the reason of the tribute [the levie] which King Solomon raised, for to build the house of the LORD, and his owne house, and Millo, and the wall of Ierusalent, &c. and all the cities of store that Solomon had, &c. And the King may condition with them, to take halfe their goods, or their lands, and leave them the moveables; or the moveables, and leave them the lands, as he shall make the conditions. Maimony treat. of Kings, chap. 6. sect. 1, 2. shall serve] to wit, as bond-servants; which it was not lawfull to put any Israelite unto, Levit. 25. 42, 44. And so Solomon laid upon the heathens a tribute of bond-service, but of the sonnes of Israel Solomon made no servants (or bondmen,) but they were men of warre, and his servants, and his Princes, &c. 1 King, 9. 21, 22. The Hebrewes say, If they would take upon them the tribute, and not the servitude; or the servitude, but not the tribute; they may not hearken unto them, untill they take upon them both. And the servitude which they must take upon them, is to be contemptible and very base, that they lift not up the head in Israel, but be sub dued under their hand, and be not reckoned with Israel, for any matter in the world. Maimony in Kings, chap. 6. sect. 1. Vers. 12. not make peace] upon the former conditions, as the Greeke saith, if they will not obey thee. Vers. 13. shall give it] This may be taken as a promise; or, when hee shall give it, &c. then thou shalt smi[illegible: 1 letter]e. Vers. 14. eat the spoile] that is, enjoy that which thou hast spoiled. And this is a blessing and comfort after victory, which God gave unto Israel upon their warres in Canaan, Ios. 22. 8. and figured the fruit of the labours which Christ and his people should enjoy from their enemies, Esay 53. 12. Luke 11. 22. Vers. 16. these peoples] the seven nations in the land of Canaan, Deut. 7. 1, 2. unto which the Hebrewes adde (from Deut. 25. 19.) the Amalekites; saying, The seven nations & Amalek, which make not peace, they leave not of them any soule, Deut. 20. 16. and 25. 19. And it is holden, that he speaketh not but of such as make not peace, as it is written (in Ios. 11. 19, 20.) There was not a citie that made peace with the sonnes of Israel, save the Evites, the inhabitants of Gibeon; all (other) they tooke [illegible: 1 word] battell; for it was of the Lord to harden their hearts, that they should come against Israel in battell, that hee might destroy them utterly, even because they sent unto them for peace, but they received it not. Iosua sent three writings before he came into the land. First he sent unto them thus, He that will flee let him flee. Againe be sent, Who so will make peace, let him make peace. And againe he sent, Who so will make war, let him make it. If it be so, wherefore did the Gibeonites deale by craft? Ios. 9. Because hee had sent unto them in the generall, and they received it not, neither knew they the judgement (or manner) of Israel, &c. Maimony treat. of Kings, c. 6. s. 4, 5. any breath] or, any soule, man, woman, or childe. Vers. 17. utterly destroy] or, destroy as cursed: See Numb. 21. 2. hath commanded thee] in Exod. 34. 11, 12. Deut. 7. 1, 2, 3. Vers. 19. not destroy the trees] Hebr. not corrupt (or marre) a tree: meaning any tree that bare mans meat. The Greeke translateth trees; and the singular is oft used for the plurall, as is noted on Genes. 3. 2. And under the name of trees, all other things also, needfull for mans life, seeme here to be reserved from destruction. The Hebrewes explaine it thus; They may not cut downe the Trees for meat, that are without the citie; nor with-hold from them the water-courses, that they may wither: as it is written, THOV SHALT NOT CORRVPT THE TREES: and who so cutteth any downe, is to be beaten. And not in the siege onely, but in any place, whosoever cutteth downe a tree that is for meat, by way of corrupting, is to be beaten. But they may cut them downe, if they hurt other trees, or hurt the field, &c. the Law forbiddeth not, but by way of corruption. Every tree that beares not fruit, it is lawfull to cut it downe, although a man have no need of it: and likewise a fruit-tree that doth hurt, or yeeldeth but a little, and is not worth the labour about it, it is lawfull to cut it downe. And what quantity may that be? An olive tree, if it yeeld the fourth part of a Kab of olives, [that is, a Log, wherof see the notes on Exod. 30. 24.] they may not cut it downe: and a Date tree which yeeldeth a Kab of dates, they cut not downe. And not trees onely, but who so breaketh vessels, or rendeth garments, or pulleth downe buildings, or stoppeth wells, or destroyeth meats, by way of corrupting, transgresseth this law, THOV SHALT NOT CORRVPT: yet is he not to be beaten therefore, but by the doctrine of the Scribes he is to be chastised. Maimony treat. of Kings, chap. 6. sect. 8, 9. By this prohibition, God restraineth the waste and spoile which Souldiers usually make in warres; and teacheth mercy towards his good creatures, and that which serveth for mans life: therefore Christ would have nothing lost of the broken meats that were le[illegible: 1 letter]t, Ioh. 6. 12. And as in figure men are likened to trees, so such onely as bring forth no good fruit, are cut downe, Matth. 3. 10. See also Luke 13. 6, 7, &c. Rev. 9. 4. for thou maist] or, as the Greeke translateth, but thou shalt eat thereof. for is the tree &c.] or, for are the trees &c? that is, the trees of the field are not as men, either to come out against thee, or to flee from thee into the bulwarke. This interpretation agreeth with the Greeke, Is the tree that is in the wood a man, to goe in from thy face into the bulwarke? The Chaldee in like sense explaineth it by a deniall; For the tree of the field is not as a man, to goe, &c. Otherwise it may also be translated, Though the trees of the field are mans, that is, serve for mans use, yet spare such as beare fruit. Or, according to that which went before, For the tree of the field is mans, to wit, his food, or life of man: as in 2 Kings 18. 31. eat ye every man his owne vine, that is, the fruit of his vine. into the bulwarke] or, in the siege. Vers. 20. sub dued] or, come downe: which the Greeke translateth, untill it be delivered.