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英文原文
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)
繁體中文
關乎戰事的指示；免役的人（主前1451年）
1 「你出去與仇敵爭戰的時候，看見馬匹、車輛，又有比你多的軍兵，不要懼怕他們；因為領你出埃及地的耶和華─你的 神與你同在。
2 你們將要上陣的時候，祭司要到百姓面前宣告，
3 對他們說：『以色列人哪，你們今日將要與仇敵爭戰，不要喪膽，不要懼怕戰兢，也不要因他們驚恐；
4 因為耶和華─你們的 神與你們同去，要為你們與仇敵爭戰，拯救你們。』
5 官長又要對百姓宣告說：『誰建造了房屋，尚未奉獻？他可以回家去，恐怕他陣亡，別人去奉獻。
6 誰種了葡萄園，尚未吃其中果子？他也可以回家去，恐怕他陣亡，別人去吃其中果子。
7 誰聘定了妻，尚未迎娶？他可以回家去，恐怕他陣亡，別人去娶。』
8 官長又要對百姓宣告說：『誰懼怕膽怯？他可以回家去，恐怕他弟兄的心消化，像他一樣。』
9 官長對百姓宣告完了，就當派軍長率領他們。
此時以色列與其被看作一個國家，不如被看作一個營——正要進入仇敵之地，自己尚未在一塊自己的地上定居；而且除了為定居而進入的這場戰爭之外，即使定居之後，他們也無法保衛或擴張境界而不聽見戰爭的警報。因此他們在軍事上必須得著指示；在這幾節中，他們受指示如何管理、編排、和列陣自己的軍隊。當注意：此處所定的軍事紀律，絲毫沒有軍法中常見的苛刻或嚴厲；相反，全體的精神是鼓勵士兵，使他們的服事變得輕省。
**一、**那些願意爭戰的人，必須被鼓勵和激勵以勝過恐懼。
1. 摩西在此賜下一般性的鼓勵，是爭戰中的將領和統帥當取用的：「不要懼怕他們」（申20:1）。雖然仇敵在人數上（比你多）、在騎兵上（其軍隊多有馬匹車輛，而你不可增添這些）遠佔優勢，卻不可避與他們交鋒，不可畏懼結果，也不可懷疑勝算。他們在爭戰中可以激勵自己的有兩件事——只要他們緊緊跟從他們的 神和他們的信仰，否則就喪失了這些鼓勵：（1） 神與他們同在：「耶和華─你的 神與你同在」，所以你不在危險中，也不必懼怕（賽41:10）。（2）他們和他們的列祖曾經歷過的領他們出埃及地之 神的大能和良善——那是無視法老和他全軍而成就的；這不僅是一般性地證明神聖的全能，對他們更是特別的憑據，表明 神還要為他們作甚麼。那救他們脫離那些更大仇敵的，必不容他們被這些各方面都不如的仇敵踐踏，使他為他們所作的一切又歸徒然。
2. 這鼓勵必須特別由一位受任命的祭司向普通士兵講述——猶太人說，是為此目的受膏的祭司，他們稱之為戰事之受膏者——這對我們那位受膏的救贖主、我們救恩的元帥，是非常合宜的稱號。這位祭司奉 神的名要激勵百姓；誰比那作祭司為他們禱告的人更適合作這事呢？因為最好的鼓勵來自對信心之禱告所作的寶貴應許。這位祭司必須：（1）囑咐他們不要懼怕（申20:3），因為沒有甚麼比那使心戰兢的事更使手發軟了。關乎這事需要命上加命，正如此處：你們的心不可軟弱（原文如此）——就是不可接受一切懼怕的印象，卻要憑對 神大能和應許的信心使心堅定。不要懼怕，也不要急忙（原文如此）——因為信的人不會急於求快。「不可因急於佔便宜而冒失前進，也不可因一遇不利而卑鄙退縮。」（2）他必須向他們保證 神與他們同在——承認並為他們公義的事業申辯，不僅救他們脫離仇敵，更賜他們勝過仇敵的勝利（申20:4）。當注意：有 神同在的人，沒有理由懼怕。由祭司——主的一位僕人——賜下這鼓勵，暗示：〔一〕軍隊有隨軍牧師十分合宜，不僅為他們禱告，也向他們講道——既責備那妨礙他們成功的事，又提高他們對成功的盼望。〔二〕基督的僕人當鼓勵他的好士兵在與世界和肉體的屬靈爭戰中，向他們保證必得勝利——是的，得勝有餘，是藉著那愛我們的基督。
**二、**那些不願爭戰的人必須被豁免——無論這不願是出於：
1. 人外在境遇的情形；例如：（1）他若新近建造或買了一棟新房屋，尚未佔有、尚未奉獻（申20:5）——就是尚未為款待前來歡迎他的朋友而設擺莊嚴的筵席；當讓他回家享受 神所賜他的，直到因享受一段時間而對之減少戀慕，因此在戰事中對它的掛念較少，也更願意撇下它。因為這是我們一切屬世享受的本性：起初一陣子最悅人；過了一段時日，我們便看見其中的虛空。有人認為這房屋的奉獻是宗教的行動，他們以禱告和讚美來佔有，把自己和自己一切享受莊嚴獻給 神、為他的事奉和尊榮而用。大衛在這樣的場合寫了詩30:1-12，正如該詩的標題所示。當注意：凡有自己房屋的人，當藉著在其中設立並維持對 神的敬畏和敬拜，把房屋奉獻給 神，使他在自己家中有教會；不可容讓任何事使人偏離這個。或（2）人若曾大費周章去種葡萄園，又渴望吃其中的果子——按律法他頭三年是不可吃的（利19:23-25 等）——就讓他回家，若他願意，就以其中的果子滿足自己的愛好（申20:6）。請看 神在無辜的事上對他的百姓何等寬容，又何等不是嚴苛的主人。我們天然渴望吃自己勞碌所得的；與其叫一個以色列人這事受挫，他在戰事中的服事便可豁免。或（3）人若已定意要結婚，而婚禮尚未舉行，他可以自由回去（申20:7），又在婚後一年內可留在家（申24:5），因為戰爭的恐怖對一個剛剛迎入家庭溫情的人是格格不入的。 神也不要在他爭戰的事上由被強迫違背己意入伍的人來事奉，他們都必須完全是志願的（詩110:3：你的民要甘心）。在奔跑基督徒路程、打那美好信心的仗時，我們必須放下各樣的重擔，和一切會拖累我們心思、使我們不願前進的事物。猶太作者們一致認為，這容許回去的自由只在那些他們自願發動的戰爭中（如帕特里克主教所言）才允許，而非那些憑神聖命令對亞瑪力人和迦南人發動的戰爭——在那種戰爭中每個人都有義務爭戰。
2. 人不願爭戰若是出於自己心靈的軟弱和膽怯，他可以從戰事中回去（申20:8）。基甸曾向他的軍隊宣佈這命令，便分出了三分之二以上的人（士7:3）。有人認為此處所假設的懼怕和膽怯是出於邪惡良心的恐懼，使人不敢面對死亡和危險。那時人們認為生活放蕩敗壞的人不會是好士兵，在軍中必然既是懦夫又是禍患——是營中的羞辱和麻煩；所以那些自知罪惡昭彰的人就被淘汰了。但這話似乎更可能是指天然的膽怯。容他們退伍部分是出於對他們的恩待（因為他們雖然蒙羞，卻得了輕省）；但更是出於對其餘軍隊的恩待——軍隊因此得脫那些無用之人的拖累，同時又防止了他們的懦怯和逃亡的傳染危險。此處所給的理由是：恐怕他弟兄的心消化，像他一樣。懼怕是會傳染的，在軍中後果最為致命。我們當謹慎，不可怕他們所畏懼的（賽8:12）。
**三、**此處下令：當一切懦夫被遣散之後，就要委派軍長（申20:9）；因為統帥和官長特別需要是有勇氣的人。所以這改革必須在軍隊初次集合編排之時就進行。基督的士兵需要勇氣，好使他們如勇士般自守，又如好士兵般忍受苦難——尤其是他軍隊的軍官。
英文原文
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)
繁體中文
宣告戰爭；關於戰爭的指示（主前1451年）
¹⁰ 你臨近一座城、要攻打的時候，先要對城裏的民宣告和睦的話。 ¹¹ 他們若以和睦的話回答你、給你開了城，城裏所有的人都要給你作貢民、服事你。 ¹² 若不肯與你和好、反要與你打仗，你就要圍困那城。 ¹³ 耶和華─你的神把城交在你手裏的時候，你要用刀殺盡這城的男丁。 ¹⁴ 惟有婦女、孩子、牲畜、和城內一切的财物、就是那城所有的掠物，你可以取為自己的掠物；耶和華─你的神把你仇敵的财物賜給你，你可以吃用。 ¹⁵ 離你甚遠的各城、不是這些國民的城、你都要這樣待他。 ¹⁶ 但這些國民的城、耶和華─你的神既賜你為業，其中凡有氣息的，一個不可存留； ¹⁷ 只要照耶和華─你的神所吩咐的，將這赫人、亞摩利人、迦南人、比利洗人、希未人、耶布斯人、都滅絕淨盡。 ¹⁸ 免得他們教導你們學習一切可憎惡的事、就是他們向自己神所行的；以致你們得罪耶和華─你們的神。 ¹⁹ 你若許久圍困攻打要取的城、不可舉斧子砍壞樹木、因為你可以吃那樹上的果子；所以不可砍伐田間的樹木（因為樹木是你們的生命）用來築壘攻城。 ²⁰ 惟獨你所知道不是結果子的樹木、你可以毀壞砍伐、用以對著那與你打仗的城修築營壘、直到攻敗那城。
他們在此受指示，當採取甚麼方法對待他們所攻打的城（此處只提城，申 20:10，但無疑野戰中的軍隊、和他們所要應付的列國，也包括在內）。他們不可貿然攻擊任何鄰舍，直到先用公開的宣言或陳情，向他們發出清楚的通告，說明與他們爭戰的緣由。即使對付最壞的仇敵，也當遵守公正和正當的法則；正如不可無緣無故動刀，也不可只動刀而不說明緣由。戰爭乃是一種上訴，案件的情由當在其中陳明。
一、即使在宣戰的同時，也必須附帶和平的提議——只要他們願意按合理的條件接受。猶太作者如此解釋：「條件是他們放棄偶像崇拜，敬拜以色列的神——作未受割禮的進教者，向新主人每年納貢，並順服他們的治理。」他們既如此歸順，戰爭便當停止，征服者便要作他們的保護者（申 20:10–11）。有人以為連迦南七族也當向他們提出這和平的提議；這提議並非戲弄或嘲弄，雖然是耶和華使他們的心剛硬，以致他們不肯接受（書 11:20）。另有人以為他們被排除在外（申 20:16）——既不能享受那條律法（申 20:13）的利益——該律法只限於將男丁處死，也不能享受這條允許在和平被拒絕之前不可開戰的律法的利益。我也看不出他們怎能向那些按律法當被連根拔除、又當毫無憐憫對待的人宣告和平（申 7:2）。但對任何別的國家——他們為擴張疆界、為報復所受的冤屈、或為追討被拒的權利而與之作戰的——他們必須先宣告和平。讓這事表明：1. 神對待罪人的恩典：雖然他可以最公正、最容易地毀滅他們，卻不喜悅他們的滅亡，反倒宣告和平，懇求他們和好；所以那些最招惹他公義、隨時可作祭牲被獻上的人，若給他和平的答覆，又向他開門——條件是他們作進貢者和僕人事奉他——便不但蒙拯救免於毀滅，更被收納與他的以色列同列，作與聖徒同國的國民。2. 讓這事表明我們對待弟兄的本分：若有爭端發生，我們不但當樂意聽取和平的建議，更當主動提出這樣的建議。我們總要先嘗試和好——無需花費和煩擾地解決爭議——然後才訴諸法律。無論誰要打仗，我們總要和平。
二、和平的提議若不被接受，他們便當推進戰爭。讓那些蒙神賜和平提議的人知道：他們若拒絕這提議，又不在限期之內利用它，審判在執行上必如現今憐憫在緩刑中那樣勝過憐憫。在這情形下：1. 此處隱含一項應許——他們必得勝。耶和華他們的神必將城交在他們手中（申 20:13），這是被當作當然的。注意，我們憑神的授權所從事、又憑神的指示所推進的事業，可以期望成功。我們若走神的路，必得他的賜福。2. 他們受命為尊重公眾的公義，要把一切兵丁用刀殺盡——我理解一切的男丁（申 20:13）即指此，即一切拿武器的（那時凡能拿的都拿）；但掠物他們可以取為己有（申 20:14），其中也包括婦女和孩子。注意，在合法戰爭中所贏得的，便獲得了正當的所有權。神自己承認這所有權：耶和華─你的神賜給你；所以必須在其中承認他（詩 44:3）。
三、迦南列國被排除在此律法所定的仁慈條款之外。離得很遠的城可以留下餘民（申 20:15），因為從他們那裏受偶像崇拜感染的危險較小，他們的地也不那麼直接而立刻地包含在應許之內；但賜給以色列為業的城，其居民不可留下餘民（申 20:16），因為讓迦南人在那應許之獨特的地業中有分，乃是輕看應許；他們必須被全然毀滅，還有另一個原因（申 20:17）——因為既然不能期望他們的偶像崇拜得以根治，若帶著這樣的瘟疫瘡疤留下他們，他們便有感染神之以色列的危險——而以色列太容易受感染：他們必教導你們效法他們一切可憎的事（申 20:18），把他们的風俗引入對以色列之神的敬拜，並逐漸離棄他、去敬拜假神；因為那些敢違犯第二條誡命的人，不久必不能持守第一條。陌生的敬拜為陌生的神明敞開大門。
四、此處謹慎安排，在圍城之時不可毀壞果樹（申 20:19–20）。在那個時代，圍城者不是像如今用炸彈和炮彈，而是用攻城槌來破壞，所以圍城時需要大量木材；因為人在戰爭的激烈中不會按所當然地顧念公眾利益，所以明文規定不可把果樹當作木材樹使用。那理由——因為樹木是人的（生命一詞是我們補上的）——古譯本（七十士譯本、他爾根等）讀作：因為田間的樹木是人嗎？ 或田間的樹木並不是人，不能在圍城中來攻擊你，也不能退入營壘中躲避你。「不要野蠻地把你的怒氣發洩在不能加害你的樹木上。」但我们的翻譯看來最合乎律法的本意，它教導我們：1. 神對人比人對自己更為友善；神的律法——我們容易抱怨它為沉重的軛——顧念我們的利益和安舒，而我們自己所放縱的食慾和情感，其實是我們福祉的仇敵。許多屬神誡命的本意，是要禁止我們毀壞那作為我們生命和食物的東西。2. 軍隊和他們的統帥不可在戰爭所在地的鄉村隨意造成荒涼。軍事的狂怒必須常常被理性所節制和管轄。戰爭雖然以極大的謹慎進行，已經夠具毀壞性，不應使之超過絕對必要而更加如此。慷慨的心靈必顯出體恤——不但體恤人的性命，更體恤人的生計；因為生命勝於飲食固然不錯，但沒有飲食，生命不久便歸於無有。3. 猶太人把這理解為禁止任何緣故上故意的浪費。任何果樹都不可毀壞，除非它不結果子、佔據地土。「不，」他們堅持，「凡故意打破器皿、撕裂衣服、堵塞水井、拆毀房屋、或毀壞食物的，都違犯了這條律法：你不可毀壞。」基督也謹慎安排，叫剩下的碎餅碎魚收拾起來，免得有糟蹋的。神所造的各樣都是好的，既然無一可拒絕，也無一可濫用。我們今天隨意浪費的，他日或許要因缺乏而懊悔。
英文原文
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.
本章規範民兵制度，並設立戰爭的律法和條例：一、關於士兵。1. 對已列陣預備爭戰的人，當予以鼓勵（申二十1–4）。2. 私事需要他們留在家照料的人（申二十5–7），或因軟弱膽怯而不適於在戰場服役的人（申二十8–9），都當被辭退遣回。二、關於他們所要交戰的仇敵。1. 對遠方的城邑當訂立的條約（申二十10–15）。2. 對他們所要進入其地的民當行的滅絕（申二十16–18）。3. 在圍城時當謹慎，不可毀壞果樹（申二十19–20）。