Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Deuteronomy 20 Introduction
Directions concerning campaigns, Deuteronomy 20:1. The priest shall encourage the people with the assurance that God will accompany and fight for them, Deuteronomy 20:2-4. The officers shalt dismiss from the army all who had just built a new house, but had not dedicated it, Deuteronomy 20:5. All who had planted a vineyard, but had not yet eaten of its fruits, Deuteronomy 20:6. All who had betrothed a wife, but had not brought her home, Deuteronomy 20:7. And all who were timid and faint-hearted, Deuteronomy 20:8. The commanders to be chosen after the timid, etc., had retired, Deuteronomy 20:9. No city to be attacked till they had proclaimed conditions of peace to it, provided it be a city beyond the bounds of the seven Canaanitish nations; if it submitted, it was to become tributary; if not, it was to be besieged, sacked, and all the males put to the sword; the women, children, and cattle to be taken as booty, Deuteronomy 20:10-15. No such offers to be made to the cities of the Canaanites; of them nothing shall be preserved, and the reason, Deuteronomy 20:16-18. In besieging a city no trees to be cut down but those which do not bear fruit, Deuteronomy 20:19, Deuteronomy 20:20.
INTRODUCTION TO Deuteronomy 20
In this chapter rules are given to be observed in times of war. When a battle was near, a priest was to address the soldiers, and encourage them to fight, Deuteronomy 20:1, then the officers were to declare who might return home, Deuteronomy 20:5 when an enemy's city was approached, peace was to be proclaimed on certain conditions, which, if accepted of, the inhabitants were to be tributaries and servants, but if not, when taken, all were to be put to the sword, excepting women, children, and cattle, Deuteronomy 20:10, but those of the seven nations were to be utterly destroyed, Deuteronomy 20:16, and, during a siege, no trees bearing fruit fit for food were to be cut down, Deuteronomy 20:19.
Of War—Three Laws
These laws, Deuteronomy 20:1-19 f., separate 19 from Deuteronomy 21:1-9 (both of manslaughter) and are in phrase and substance akin to Deuteronomy 21:10-14 and Deuteronomy 23:9-14, cp. Deuteronomy 24:5. All are in the Sg. address, have similar introductions, and, while some breathe the humane spirit prevalent in D’s code, all work on the same primitive beliefs in the sacredness of war and the consequent need of eliminating from the army, from its treatment of captives and from the spoil and the camps, all that might incur the wrath of either a people’s god or some other supernatural power. Like other groups in the Code they are not an exhaustive treatment of their subject; they contain nothing as to the rites due on starting a campaign, or the place of the king in the host, or the materials or moneys to be levied, or the mercenary soldiers, who from David’s time onwards were an organised part of Israel’s forces.
As we saw on the ḥerem, Deuteronomy 2:34, War was to the settled Semites a religious process. A people’s army was led by their god and a campaign conducted throughout as a sacrament; cp. the Moabite Stone, the Assyr. and Babyl. inscriptions and Ezekiel 21:21 f. Israel’s God was Jehovah of Hosts, a name earlier than the prophets’ cosmical use of it and signifying originally God of the armies of Israel (Bk of the Twelve Prophets i. 57, n. 1), a man of war (Exodus 15:3, cp. Deuteronomy 14:14, Psalm 24:8); and the symbol of His Presence the Ark went with the army to battle (1 Samuel 4:3 f., Deuteronomy 14:18, 2 Samuel 11:11). A campaign was opened with burnt-offerings and enquiry was made of the Deity, with the consequent presence of priests (Jdg 6:20; Jdg 6:26; Jdg 20:26, 1 Samuel 4:3 f., 1 Samuel 7:9, 1 Samuel 13:10 ff., 1 Samuel 14:18 f., 1 Samuel 23:4; 1 Samuel 23:6; 1 Samuel 23:9; 1 Samuel 30:7 ff.). To prepare war (EVV.) is literally to consecrate it (Mi. Deuteronomy 3:5, Jeremiah 6:4, Joel 3:9; armies were consecrated for war (Jeremiah 22:7; Jeremiah 51:27 f., Isaiah 13:3) and the individual soldiers kept themselves from ritual uncleanness (1 Samuel 21:5, 2 Samuel 11:6 f.), as among the Arabs (W. R. Smith, Rel. Sem.2 455), while those who had not completed propitiatory or other rites involved by other relations or occupations were ruled out of the ranks (Deuteronomy 20:5 ff.). Contact with foreign captives or spoil, devoted as these had been to other deities, involved danger which was only averted by drastic rites such as we have seen in connection with the ḥerem. In the warfare of some nomad Semites there is an almost entire absence of religious acts (see Dissard’s sketch of the tribe of ‘Amr, Revue Biblique 1905, No. 3). But the holy man of the tribe is consulted as to the proper day for commencing war and may thus by his wisdom avert it (Jennings-Bramley PEFQ 1907, 280). The ‘Higa̅,’ the poem frequently delivered on their outset to battle, was probably developed from the solemn curses which poets were called upon (like Balaam) to pronounce upon the foe (Goldziher, Abhandlungen z. Ar. Philologie i. (1896), 1–121; Jacob, Altar. Beduinenleben, 202). See further O. C. Whitehouse, art. ‘War’ in E.B., Nowack and Benzinger’s works on Heb. Archaeology, Schwally, Semit. Kriegsalterthumer (rich in material but with many unsatisfactory inferences); and ch. xix. of Johns’ Bab. and Assyr. Laws, etc.—Cp. the belief of the Puritans: ‘Times of War should be times of Reformation’ (M. Henry).
In these laws of D religion is seen sometimes mitigating and sometimes enhancing the ferocity of War.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 20:1-20.
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.
Horses, and chariots - The most formidable elements of an Oriental host, which the Canaanites possessed in great numbers; compare Joshua 17:16; Judges 4:3; 1 Samuel 13:5. Israel could not match these with corresponding forces (compare Deuteronomy 17:16 note and references), but, having the God of battles on its side, was not to be dismayed by them; the assumption being that the war had the sanction of God, and was consequently just.
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.
When thou goest out to battle against thine enemies,.... There were two sorts of war the Israelites were engaged in, one commanded and another permitted, as Maimonides (c) distinguishes; one was by the order and appointment of God, as against the seven nations of Canaan; the other was voluntary and arbitrary, which was left to their own discretion and will, as they saw fit, when they were provoked or distressed, or were invaded by their enemies, or they saw reason to go out against them, and either act the offensive or defensive part, or both; and of each of these some things are said in this chapter:
and seest horses and chariots, and a people more than thou; the Israelites had no horses, and so no chariots, their armies were all infantry; but their neighbouring nations that made war with them had a large cavalry, and multitudes of chariots, which made them very formidable; thus Shishak, king of Egypt, in the times of Rehoboam, came against Jerusalem with 1200 chariots and 60,000, horsemen, and people without number; and Zerah the Ethiopian, in the times of Asa, came against him with an host of 100,000 men, and three hundred chariots, 2 Chronicles 12:2.
be not afraid of them; because of the strength of their cavalry, the terrible approaches of their chariots, and the number of their men:
for the Lord thy God is with thee; hence, as Hezekiah says, more would be with them than with their enemies, with whom was an arm of flesh, but with them the Lord their God, 2 Chronicles 32:7 and so the Targum of Jonathan,"for all of them shall be reckoned as one horse and one chariot before the Lord your God;''with whom numbers are nothing; and which adds,"for his Word shall be your help;''the eternal Logos, or Word of God; so Onkelos; and if God and his Word, his only begotten Son, are on the side of his people, they have nothing to fear from enemies, though ever so many and mighty:
which brought thee out of the land of Egypt; which is observed for the encouragement of their faith and confidence in him; for he that did that for them, what is it he cannot or will not do?
(c) Hilchot Melachim, c. 7. sect. 1.
This chapter settles the militia, and establishes the laws and ordinances of war, I. Relating to the soldiers. 1. Those must be encouraged that were drawn up to battle, De 20:1-4. 2. Those must be dismissed and sent back again whose private affairs called for their attendance at home (De 20:5-7), or whose weakness and timidity unfitted them for service in the field, De 20:8,9. II. Relating to the enemies they made war with. 1. The treaties they must make with the cities that were far off, De 20:10-15. 2. The destruction they must make of the people into whose land they were going, De 20:16-18. 3. The care they must take, in besieging cities, not to destroy the fruit-trees, De 20:19,20.