서론
제목 없음
简体中文
영문 원문
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.
1-9
Directions Concerning War; Persons Excused from War (1451 BC)
简体中文
关于战争的指示；可免出战的人（主前1451年）
¹ 你出去与仇敌争战的时候，看见马匹、车辆，并比你更多的众民，不要惧怕他们；因为领你出埃及地的耶和华你神与你同在。 ² 你们将要上阵的时候，祭司要近前来，对百姓说话， ³ 对他们说：『以色列啊，你们今日将要与仇敌争战，不要胆怯，不要惧怕战兢，也不要因他们惊恐； ⁴ 因为耶和华你们的神与你们同去，要为你们与仇敌争战，拯救你们。』 ⁵ 官长又要对百姓宣告说：『谁建造了房屋，尚未奉献？让他回家去，恐怕他死在阵上，别人去奉献。 ⁶ 谁栽种了葡萄园，尚未用其中的果子？让他也回家去，恐怕他死在阵上，别人用其中的果子。 ⁷ 谁聘定了妻，尚未迎娶？让他回家去，恐怕他死在阵上，别人去娶。』 ⁸ 官长又要对百姓宣告说：『谁惧怕胆怯？让他回家去，恐怕他弟兄的心也和他一样消化。』 ⁹ 官长对百姓宣告完了，就当派定军长统领他们。
以色列此时当看作是一个军营，而非一个王国——他们正进入仇敌之地，尚未在自己本国定居；并且，除了他们现在为要定居而进入的这场战争之外，即便定居之后，他们若不听见战争的警报，就不能保护或扩张境界。所以他们当得着军事上的指示，是必要的；在本段经文中，他们受指示如何管理、编列、部署自己的军力。值得注意的是，此处所定的军纪，与军法中常见的严酷苛厉截然不同，毫无苛刻；其总意反而是为要鼓励士兵，使他们服役容易。
I. 那些愿意出战的人，当受鼓励和激励以胜过恐惧。
1\. 摩西在此给予一般的鼓励——这是战争中的首领和统帅当为自己取用的：『不要惧怕他们』，申20:1。虽然仇敌在数目上（比你更多）大大占优，在骑兵上（其军队主要由马匹和车辆组成，而你却不许多养）也大大占优，仍不可避开与他们交战，不可惧怕结局，也不可怀疑得胜。在他们的战争中，他们当以两件事自勉——只要他们紧紧倚靠他们的神和他们的信仰，否则便丧失这些鼓励：（1）神与他们同在：『耶和华你的神与你同在』，所以你没有危险，也不必惧怕。见赛41:10。（2）他们和他们的祖宗在『领他们出埃及地』之事上所经历的神的大能与良善——那是法老和他全军都无法阻挡的；这不仅是一般地证明了神的全能，对他们更是特别地作为神将来还要为他们施行拯救的凭据。那位救他们脱离了更强之仇敌的神，必不容他们被各方面都逊色的仇敌所灭——使祂为他们所作的一切，再次归于徒然。
2\. 这鼓励必须由一位为此目的所指派的祭司——犹太人说还是受膏的——特别向普通士兵宣讲；他们称之为『战争之受膏者』——这对我们那受膏的救赎主、我们救恩的元帅来说，是极其合宜的称呼：这位祭司当奉神的名激励百姓；除了他——他凭祭司之职分为他们祷告——还有谁更合宜作这事呢？因为最好的鼓励乃从赐给信心之祷告的宝贵应许中而来。这位祭司当：（1）吩咐他们不要惧怕（申20:3），因为没有什么比那使心战兢的事更能削弱人的手了。关于此意，需要诫命上加诫命，正如此处所说：『你们的心不要软弱』（原文如此）——容易接受一切恐惧的印象，而当以对神的能力和应许的信心使心坚定。『不要惧怕，也不要急躁』（原文如此）——因为信的人不会急躁过速。『不可因贪图便宜而贸然急进，也不可因一时失利而卑鄙地逃散。』（2）他必须向他们保证神与他们同在，承认并为他们公义的事业辩护，不仅救他们脱离仇敌，更使他们胜过仇敌，申20:4。注意：凡有神同在的人，没有理由惧怕。这鼓励既由一位祭司——主的一位仆人——来宣告，便暗示：[1] 军队配备随军牧师是十分合宜的——不仅为他们祷告，也为他们讲道，既责备那会阻碍他们得胜的事，也激发他们得胜的盼望。[2] 基督的仆人当鼓励祂的精兵在与世界和肉体的属灵争战中奋勇，并向他们保证借着爱我们的基督必要得胜——而且得胜有余。
II. 那些不愿出战的人，当得免役，无论其不愿是出于：
1\. 他外在境遇的情形；例如：（1）他若最近建造或购置了一所新房屋，尚未占用，尚未『奉献』（申20:5）——就是为招待前来欢迎他迁入新居的亲友而设的喜庆宴席；让他回家去享受神所赐他的福气，直到他享受一段时间之后，对此不再如此贪恋，因而在战时不再因思念它而分心，也更愿意从容撇下。因为我们一切属世的享受，本性都是起初最令我们喜悦；过些时候我们就看见其中的虚空。有人以为他们房屋的奉献乃是一种宗教行为，他们以祷告赞美来占用，并庄严地将自己和一切所有的奉献给神，为事奉并尊荣祂。大卫在这样一种场合写了诗30:1-12，正如诗题所显示的。注意：凡自己有房屋的，当以在屋中设立并维持对神的敬畏和敬拜来奉献它——使他在自己的家中有教会；没有什么当使一个人偏离这事。或者：（2）人若曾费大力『栽种葡萄园』，渴望享受其中的果子——按律法头三年他是被禁止享用的（利19:23-25等）——就让他回家去，如果他愿意，就尽情享受其中的果子吧，申20:6。请看神在无害之事上对祂的百姓何等体恤，祂绝非苛刻的主人。我们天性都渴望享受自己劳碌所得；与其叫一个以色列人在此事上受挫，他在战时的服役可以免除。或者：（3）人若已定意要成婚，婚事尚未举行，他可以自由回去（申20:7），也可在婚后在家留一年（申24:5），因为战争的恐怖，对于一个刚刚迎入温柔家庭生活的人是不相宜的。神不愿以强征的人——违背自己意愿被拉入军队的人——在祂的战争中事奉，他们都必须完全是志愿兵。诗110:3：『你的民要以圣洁的妆饰为妆饰，甘心牺牲自己。』在奔跑基督徒的赛程、打那美好信心的仗时，我们必须『放下各样的重担』，以及一切会阻碍我们、分散我们心思、使我们不愿前行的事。犹太作者一致认为，这回家的自由只在他们自愿发动的战争（如帕特里克主教所说）中才允许，并非在神吩咐他们对亚玛力人和迦南人所发动的战争中——后者每个人都是有义务参战的。
2\. 人若不愿出战，是因他自身心灵的软弱和胆怯，他可以获准离开战争，申20:8。这一宣告基甸曾向他的军兵发布，结果分离了三分之二以上的人，士7:3。有人以为此处所设的惧怕胆怯，是出于恶良心的恐怖——那会使人不敢面对死亡和危险。当时人以为生活放荡的人不会是好兵，在军中必是懦夫，也是咒诅——是全营的羞辱和祸患；所以那些自知罪孽深重的人便被打发走了。但这话似乎更可能是指天然的胆怯。一方面是出于是对他们的体恤——他们虽然蒙羞，却得了释放；另一方面更是出于是对其余军兵的体恤——他们因此脱离了这些无用之人的累赘，又防止了他们的怯懦和逃跑所带来的传染性危险。此处所给的理由正是如此：『恐怕他弟兄的心也和他一样消化。』恐惧是会传染的，在军中后果最为有害。我们当谨慎，『不可与他们所怕的为敌』，赛8:12。
III\. 此处又吩咐，当一切胆怯之人被遣散之后，就要选立军长（申20:9），因为首领和统帅特别需要勇气之人。所以这改革必须在军队初次集结编列时就进行。基督的士兵需要勇气，使他们能如勇士般自勉，如精兵般忍受苦难——尤其是祂军队中的军官。
영문 원문
Directions Concerning War; Persons Excused from War (1451 BC)
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, De 20:1. 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 41:10. (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 (De 20:3), for nothing weakens the hands so much as that which makes the heart tremble, De 20:3. 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, De 20:4. 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 (De 20:5), 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 Ps 30:1-12 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 (Le 19:23-25, etc.), let him go home, if he has a mind, and gratify his own humour with the fruits of it, De 20:6. 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 (De 20:7), as also to tarry at home for one year after marriage (De 24:5), 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 110:3, 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, De 20:8. This proclamation Gideon made to his army, and it detached above two-thirds of them, Jdg 7:3. 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 8:12.
III. It is here ordered that, when all the cowards were dismissed, then captains should be nominated (De 20:9), 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.
10-20
Proclamations of War; Directions Concerning War (1451 BC)
简体中文
宣战；关于战争的指示（公元前1451年）
¹⁰ 你临近一座城要攻打的时候，先要对城里的民宣告和睦的话。 ¹¹ 他们若以和睦的话回答你，给你开了城，城里所有的人都必服事你，给你进贡。 ¹² 若不肯与你和好，反要与你打仗，你就要围困那城。 ¹³ 耶和华你的神把城交在你手里的时候，你要用刀杀尽这城里的男丁。 ¹⁴ 惟有妇人、孩子、牲畜，和一切城中的财物，你都取为自己的掠物；耶和华你的神所赐你的仇敌的掠物，你可以吃用。 ¹⁵ 离你甚远的各城，不是这些国民的城，你都要这样待他。 ¹⁶ 但这些国民的城，耶和华你的神既赐你为业，其中凡有气息的，一个都不可存留； ¹⁷ 只要照耶和华你的神所吩咐的，将赫人、亚摩利人、迦南人、比利洗人、希未人、耶布斯人，都灭绝净尽， ¹⁸ 免得他们教导你们学习一切可憎恶的事，就是他们向自己神所行的；以致你们得罪耶和华你们的神。 ¹⁹ 你若许久围困一座城要攻打夺取，不可举斧子砍坏树木，因为你可以吃那树上的果子；你不可砍伐那树（因为田间的树木乃是人所保养的），用以筑垒攻城； ²⁰ 惟独你所知道不是结果的树木，你可以毁坏砍伐，用以对那与你打仗的城筑垒，直到攻下。
此处指示他们攻城时（此处只提城邑，申20:10，但无疑田野的军队和他们所要对付的列国也包括在内）当采取何法。他们不可骤然侵入邻舍，必须先以公开的宣言或陈情，说明开战的理由，给他们清楚的通告。即对待最坏的仇敌，也当遵守公义和荣誉的法则；正如不可无端动刀，也不可无端而无故示人。战争就是一种上诉，其中必须陈明案情的曲直。
I. 即在宣战的宣告之后，也当附以和平的提议——只要他们肯按合理条件接受。这条件就是（犹太学者如此说）："他们当弃绝偶像崇拜，敬拜以色列的神，作未受割礼的进教者，每年向新主纳贡，并服其治理。"按这些条件，战争程序当停止，征服者在他们降服之后当成为他们的保护者（申20:10-11）。有人认为连迦南七族也当向他们提这和睦的提议；这提议并非戏言或讥诮，虽然是出于耶和华，使他们心硬，不肯接受（书11:20）。也有人认为他们被排除在外（申20:16）——不仅不享申20:13之律法的好处（只将刀剑之刑限于男丁），也不享这一条的好处——即未遭拒和之前不可开战。我也看不出怎能向那按律法当尽行除灭、不可顾惜的人宣告和睦（申7:2）。但凡他们为扩疆、为报仇、为索还所拒之权而开战的别国，必先向之宣告和睦。请看：
1. 神恩待罪人的恩典：祂本可极其公义而轻易地毁灭他们，却因不以他们的灭亡为乐，就宣告和睦，劝他们与祂和好；所以那些最惹祂公义、最像随时作牺牲献上的人，若以和睦的话回答祂，向祂开门——只要他们肯作进贡者和服事者——不仅免于灭亡，更与祂的以色列同归一体，作圣徒的同胞。 2. 当看明我们待弟兄的本分：若有争端，我们不仅当乐于听和睦的建议，更当主动提出。我们绝不可在未先试着以友善和睦、不费财不扰人的方法调停争端之前，就动用法律。不论谁要开战，我们总要追求和睦。
II. 若和睦的提议不被接受，他们就当推进战争。凡神向其宣告和睦的人当知道：他们若拒绝这提议，不在所限的期限内得着这利益，到执行时审判必如现今缓刑时怜悯向审判夸胜那样，向怜悯夸胜。在这种情况下：
- 此中暗示他们必得胜。此处理所当然地认为耶和华他们的神必将城交在他们手中（申20:13）。注意：我们奉神之命而 undertaking、按神之指引而行的事业，可望得胜。我们若走神的道，就必得祂的赐福。
- 他们受命为维护公众的公义，当将一切兵丁尽行杀戮——我以男丁（申20:13）所指的即是此，凡拿武器的（那时凡能拿的都拿）；但掠物他们可以归己（申20:14），其中也包括妇孺。注意：在合法战争中所获之物，取得合法所有权。神自己承认这权：耶和华你的神赐给你的； 所以在其中也当认祂（诗44:3）。
III. 迦南列族不包括在本律法怜悯的条款之内。离他们很远的城可以留下余民（申20:15），因为他们不像在迦南的城那样易于使以色列受偶像崇拜的传染，且其地并非应许之地的直接内容；但赐给以色列为业的城，其中的居民不可留有余民（申20:16），因为让迦南人同分这应许的特别之地，乃是轻看应许；他们必尽行除灭还有另一个原因（申20:17）：既然他们的偶像崇拜无望得治，若带着这瘟疫般的痼疾留下，就必危及以色列——以色列太易于受感染：他们必教导你们行他们可憎恶的事（申20:18），将他们的风俗引入对以色列神的敬拜，渐渐离弃神去敬拜假神；因为敢犯第二诫的人，必不久守第一诫。奇异的敬拜开门给奇异的神祇。
IV. 此处又谨慎吩咐围城之时不可毁坏果树（申20:19-20）。古时围城者不以现今的炸弹炮弹强攻，而以攻城槌，需要大量木材来从事围攻；如今因为在战争的狂热中，人不易如所当那样顾到公众的益处，所以明定果树不可当木材树使用。那理由——因为田间的树木乃是人所保养的（"生命"一词是我们所补充的）——所有古译本，七十士译本、他尔根等，都读作：因为田间的树是人么？ 或田间的树并非人，不会来攻你，也不会退入堡垒。 "不可向那不能害你的树木野蛮地发泄你的怒气。"但我们的译本似乎最合乎律法的本意，并教训我们：
- 神待人是更好的朋友，胜过人待自己；我们易于抱怨神的律法是难负的轭，律法却顾念我们的益处和安慰，而我们自己所纵容的食欲和情欲，实在是我们幸福的仇敌。许多神圣诫命的本意，是要约束我们不去毁坏那作我们生命和粮食的东西。
- 军队和他们的将帅不可在作战之地任意造成荒凉。军事的暴怒必须常以理性约束、管制。战争虽以最谨慎的方式进行，已足够破坏，不应使之超过绝对必要而更甚。慷慨之人心不仅柔恤人的性命，也柔恤人的生计；因为生命虽然胜于饮食， 然无饮食则生命不久就化为乌有。
- 犹太人将此解为无论何故都不可故意浪费的禁令。果树若非不结果、白占地土，就不可毁坏。"不但如此，"他们说，"凡故意打破器皿、撕破衣服、塞住井、拆毁房屋、毁坏食物的，都犯了这律法：你不可毁坏。" 基督也顾惜剩下的零碎都要收拾起来，免得糟蹋。凡神所造的物都是好的，既然没有当弃绝的，也没有当滥用的。我们今日所浪费的，他日或致缺乏。
영문 원문
Proclamations of War; Directions Concerning War (1451 BC)
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, De 20:10, 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, De 20:10,11. 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, Jos 11:20. Others think that they are excluded (De 20:16) not only from the benefit of that law (De 20:13) 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, De 7:2. 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, De 20:13. 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 (De 20:13), all that bore arms (as all then did that were able); but the spoil they are allowed to take to themselves (De 20:14), 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 44:3.
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 (De 20:15), 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 (De 20:16), 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 (De 20:17), 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 (De 20:18), 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, De 20:19-20. 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, etc., 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.
本章确立了民军的编制，并制定了战争的律例和典章：I. 关于士兵。1. 当激励那些列阵出战的人，申20:1-4。2. 那些因家中私事需要照料的人（申20:5-7），或因怯弱胆怯而不适宜在战场服役的人（申20:8,9），当遣送他们回家。II. 关于他们所交战的敌人。1. 当与远方的城邑订立和约，申20:10-15。2. 当将他们所要进去得那地为业之地的民类尽行灭绝，申20:16-18。3. 在围城之时，当谨慎不可毁坏结果子的树木，申20:19,20。