THE MILITARY LAW As the people were on their way to enjoy the Promised Land according to the promise of God to their fathers, Israel represented then a military camp more than a kingdom. There is no doubt that the question that preoccupied the minds of everyone: priests and people, men and women, and probably also children, has been: ‘What is our role in the coming battles? That is why they were in need of God’s counsel to set for them a special system of behavior, concerning their wars against the nations whose land they occupy, and also the neighboring nations. It is to be noticed that the essence of this system of behavior was the realization of the presence of God in their midst, to consummate His plan with them, to set a holy nation free of all the abominations that were practiced by the pagan nations, until the coming of the Savior of the whole world. The Law here is suitable for the stage of conquering the land, to remind them “the battle is the Lord’s” (1 Samuel 17; 47). Dr. Jameson clarifies that there is no comparison between what was presented here by the Law, and the ways and habits concerning wars, as were practiced by the nations at that time1. 1. Going out to battle 1–9. 2. Besieging the cities outside Canaan 1–15. 3. The cities to be destroyed 16–18. 4. Dealing with the trees of the cities 19 –20. 1. GOING OUT TO BATTLE This Law concerning battles was put until the people possess the land of the pagan nations. But God’s intention, even in the Old Testament, has been that He prefers peace rather than war. And as the Psalmist says, praising the exalted works of God: “Come, behold the works of the Lord... who makes wars cease to the end of the earth. He breaks the bow and cuts the spear in two. He burns the chariot in the fire. Be still, and know that I am God” (Psalm 46:9-10). And in a vision to the prophet Isaiah about the work of the Messiah, it came: “It shall come to pass in the latter days, that the mountain of the Lord’s house shall be established on the top of the mountains… Many people shall come… they shall beat their swords into plowshares… nations shall not lift up sword against nation; neither shall they learn war anymore” (Isaiah 2:2-4). And for the birth of the Lord Christ, it is said: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14). The military Law starts by a confirmation by God Himself, that He is the Leader of the army of His people, and that He is the Grantor of victory (1-4). That is why He relieves His ministers of practicing military actions; not despising them, but to free them to worship God who grants the conquest; as without them, neither the people nor the soldiers would be sanctified; and consequently, there would be no victory (5-9). Here he speaks about the present war, to let the people inherit the land of Canaan. It should not be applied to the political wars, but it could be symbolically applied to the spiritual wars and the strife for the sake of the heavenly Canaan, when the believers occupy the position of Satan, out of which he fell from among the heavenly hosts. 1 Pulpit Commentary, Deuteronomy, p. 331. 7 Although the enemy would be superior to the people of God concerning his number and military equipments, yet this should not cause the believers to tremble or be terrified. “When you go out to battle against your enemies, and see horses, chariots, and people more numerous than you, do not be afraid of them, for the Lord your God is with you, who brought you up from the land of Egypt” (Deut. 20:1). The people of Israel certainly, until the departure of the prophet Moses, and probably till the time of King Solomon, had no horses or chariots. That is why Moses spoke generally about what would be when they will have them. However, that would not necessarily mean that the people would literally have less horses and chariots, but military equipments in the general sense. The first principle in spiritual strife is ‘not to be fearful.’ “What man is there who is fearful and fainthearted? Let him go and return to his house, lest the heart of his brethren faint like his heart” (8). The voice of the fearful would make the hearts of the others faint, and destroy then psychologically. Whereas, the voice of the Lord of hosts would melt the solid mountains, destroys the forces of evil, and grants victory to His believers. The source of courage is trusting God the Leader of the spiritual battle: “For the Lord your God is He who goes with you, to fight for you against your enemies, to save you” (4). Whereas the source of fear is that the heart is bound to the temporal things. That is why he asks him who built a new house and has not dedicated it; or him who has planted a vineyard and has not yet eaten of it; or him who is betrothed to a woman and has not yet married her, to return to his house. All this is a symbolic portrait of the weak souls that are attached to the world, and are not capable of spiritual giving; they are an offense to others. The commandment “Do not be fearful” came several times in the Holy Bible; because fear is a sign of lack of faith and trust in God’s fatherhood, wisdom, and ability to save. It is actually a hidden sin of blasphemy. That is why he repeats: “Do not let your heart faint, do not be afraid, and do not tremble or be terrified because of them” (Deut. 20:3). As to the source of courage and not being fearful, it lies in the following: (1) The divine presence in the midst of His people, “For the Lord your God is with you;” “For the Lord your God is He who goes with you, to fight for you against your enemies, to save you” (4). And as it came in the prophet Isaiah: “Fear not, for I am with you. Be not dismayed, for I am your God, I will strengthen you. Yes I will help you, I will uphold you with My righteous right hand… For I, the Lord your God, will hold your right hand, saying to you, ‘Fear not, I will help you’” (Isaiah 41:10, 13). (2) Our experiences and those of our fathers with God our Savior, who says: “who brought you up from the land of Egypt” (1). It came in the book of Exodus: “Now it came to pass, in the morning watch, that the Lord looked down upon the army of the Egyptians through the pillar of fire and cloud, and He troubled the army of the Egyptians. And He took off their chariot wheels, so that they drove them with difficulty; and the Egyptians said, ‘Let us flee from the face of Israel, for the Lord fights for them against the Egyptians’” (Exodus 14:24, 25). It is also said: “The Lord is a man of war. The Lord is His name. Pharaoh’s chariots and his army He has cast into the sea” (Exodus 15:3, 4). And Miriam sang, saying: “Sing to the Lord, for He has triumphed gloriously! The horse and its rider He has thrown into the sea” (Exodus 15:21). (3) Everyone participates in this war according to his talents and abilities; As 8 the people are committed to fight, the priest has his own role, he shall approach and speaks to the people confirming the presence of the Lord, and presenting to them the Lord’s commandment not to fear. And the officers, in their turn, separate the fainthearted for fear that they would badly influence their brethren. It was the custom of the nations to carry with them the statues of their gods, accompanied by the priests as representatives of the gods, who were credited for every conquest realized. That is why the Lord God had to proclaim His presence among His people during the battle; and the priests had to support them as representative of the true God. “So it shall be, when you are on the verge of battle, that the priest shall approach and speak to the people. And he shall say to them, ‘Hear, O Israel: Today you are on the verge of battle with your enemies; do not let your heart faint, do not be afraid, and do not tremble or be terrified because of them” (Deut. 20:2,3). Here, he does not speak about the high priest, or the priests as a whole, but about the priest who accompanies the troops in battle. In the battle against the Moabites in the days of the prophet Moses, we read: “Moses sent them to the war, one thousand from each tribe, he sent them to the war with Phinehas the son of Eleazar the priest, with the holy articles and the signal trumpets in his hand” (Numbers 31:6). Also see 1 Samuel 4:4; 2 Chronicles 13:12. The main task of the priest was to encourage the men, and to confirm to them that the Lord their leader will support them and grant them victory. It is fitting for us not to be fearful in our spiritual war; and as St. John Cassian says: [Let us in everything learn to feel our natural weakness. Yet, at the same time, let us realize His help; and say together with the saints: “You pushed me violently, that I might fall, But the Lord helped me. The Lord is my strength; And He has become my salvation” (Psalm 118:13, 14). “Unless the Lord has been my help, my soul would soon have settled in silence. If I say, ‘My foot slips, Your mercy, O Lord, will help me up” (Psalm 94:17, 18). Being sure that our hearts are strengthened in the fear of God and in patience, to say, “The Lord was my support. He brought me out into a broad place” (Psalm 18:18, 19). Knowing that knowledge grows by progress in work, we say: “Because, O Lord, You light my lamp; My God, light my darkness; as in you I will be saved from temptation; and in You I take my refuge.” Then, we ourselves, would feel that we acquire courage and patience, and walk along the way of virtue, directly, with great ease, and without effort; to say: “It is God who gird me with power, and make my ways perfect; who makes my feet like those of a deer, makes me sit in the highest, and teach my hands war.” We would also have the spirit of discernment; to be strengthened by Him by whom we can overcome our enemies; and dare to cry out to God: “I have pursued my enemies and overtaken them. Neither did I turn back again till they were destroyed. I have wounded them, so that they were not able to rise; they have fallen under my feet” (Psalm 18:37, 38). Again, taking into consideration our own weakness; and realizing the fact that, while we stay burdened with our bodily weakness, and cannot without His help overcome those enemies (our sins), we say: “I will not trust my bow, nor shall my sword save me. But You have saved us from our enemies; and have put to shame those who hated us” (Psalm 44:6-8). And moreover, “You have armed me with strength for the battle; You have subdued under me those who rose up against me. You have also given me the necks of my enemies, so that I destroyed those who hated me” (Psalm 9 18:39-40). As we contemplate on the fact that we, by our own weapons, cannot conquer, we say: “Take hold of shield and buckler, and stand up for my help. Also draw out the spear, and stop those who pursue me. Say to my soul: ‘I am your salvation’” (Psalm 35:2, 3). “He teaches my hand to make war, so that my arm can bend a bow of bronze. You have also given me the shield of Your salvation; Your right hand has held me up” (Psalm 18:34, 35). “Our fathers have told us… They did not gain possession of the land by their own sword. Nor did their own arm save them; but it was your right hand. Your arm, and the light of Your countenance, Because You favored them” (Psalm 44:1, 3). Finally, with a mind full of zeal, contemplating on all His blessings with thanksgiving, we cry out to Him, for the sake of these things, with deep feelings of the heart; because we fought, took from Him the light of knowledge, self-control, and discernment; because He provided us with His own weapons; girded us with virtue; made our enemies flee before us; gave us the strength to destroy them, and to make them like ashes before the wind; we cry out to Him, saying: “I will love You, O Lord, my strength. The Lord is my rock and my fortress, and my deliverer. My God, my strength, in whom I trust; my shield and the horn of my salvation, my stronghold. I will call upon the Lord, who is worthy to be praised; So shall I be saved from my enemies” (Psalm 18:1-3)1.] As we enter into an incessant series of battles, followed by continuous conquests, and a renewed enjoyment of the power of God, conquering by and in us; we say together with the apostle: “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (2 Corinthians 10:4, 5); and with the Psalmist: “A thousand will fall at your side, and ten thousand at your right hand; but it shall not come near you” (Psalm 91:7)2. St. Gregory of Nyssa believes that St. Paul, like the prophet David in his fight against his enemy, so he used to run quickly before him. [Paul was an active and swift-moving fighter, just like David, who used to make his steps wider when chased by his enemy; and like the groom in the book of the songs, who, like a gazelle or a young stag comes leaping upon the mountains, skipping upon the hills” (Songs 2:8, 9)3.] God taught me how to be clever in fighting against the adversaries (the demons), who intend to create a wall between the kingdom of heaven andme 4. St. Augustine When you pray against your sufferings (your evil lusts), and the demons that attack you, remember that man saying: “I have pursued my enemies and overtaken them, neither did I turn back again till they are destroyed. I have wounded them, so that they were not able to rise; they have fallen under my feet” (Psalm 18:37, 38). Say this at the right moment, as you arm yourself against your adversary, with humility5. St. Evagrius of Pontus Sending away the fearful and faint-hearted: 1 St. John Cassian: Institutions, 12:17. 2 Cf. The author: Commentary on Psalms, Ps. 18 (in Arabic). 3 The Beatitudes, Sermon 2. 4 On Ps 17 (18). 5 Chapters on Prayer, 135. 10 What preoccupies God’s mind, is not the size of the army, but the faith of its members. Conquest is not by number nor by strength, but by the Lord of hosts Himself. That is why He sent away all the categories that might corrupt the sanctity of the army, through harboring the spirit of fear and failure. One can be better than a thousand who are filled by fear and cowardice. “Then the officers shall speak to the people, saying, ‘What man is there who built a new house and has not dedicated it? Let him go and return to his house, lest he dies in the battle and another man dedicate it. And what man is there who has planted a vineyard and has not yet eaten of it? Let him also go and return to his house, lest he dies in the battle and another man eats of it. And what man is there who is betrothed to a woman and has not yet married her? Let him go and return to his house, lest he die in the battle and another man marries her.’ Then the officers shall speak further to the people, and say, ‘What man is there who is fearful and faint-hearted? Let him go and return to his house, lest the heart of his brethren faints like his heart.’ And so it shall be, when the officers have finished speaking to the people, that they shall make captains of the armies to lead the people” (Deut. 20:5-9). The Law sought the exemption of four categories from taking part in the battle; for fear that they would be overcome by fear, and be disturbed during the fight. The fourth of those categories are the fearful and fainthearted; who should be completely separated, because they are like a plague that spreads and destroys others. That is what Gideon has done, when he proclaimed by God’s command in the hearing of the people, saying: “Whoever is fearful and afraid, let him turn and depart at once from Mount Gilead;’ and twenty-two thousand of the people returned, and ten thousand remained” (Judges 7:3) He requested from the following categories to depart from the camp, lest they corrupt the psyche of the army: a. “Whoever built or purchased a new house and did not yet dedicate it” (5); namely, did not celebrate with his friends who come to congratulate him on the occasion. Let him return to his house, lest he would be preoccupied with it during the battle. The true warrior has no house to be preoccupied with it; but lives like a stranger on earth, until he gets to settle down in the bosom of God, in his heavenly house. By him who built a new house and did not yet dedicate it, he probably meant him who is preoccupied with carnal comfort and temporal blessings; who did not turn his house into a holy church; did not dedicate it, and did not celebrate the dwelling of God in it. Such a man cannot strife spiritually. It is clear from the title of Psalm 30, ‘A song at the dedication of the house of David,’ that it was the custom in Israel to dedicate the new house to the Lord by prayers, praise, and thanksgiving, to confirm delivering the new house to God to dwell among the family and bless them. The believer could never dwell in a house and feel secure in it, unless he was sure of God’s care and protection of it. We should not forget that in many of the old nations, the family used to dedicate a section of the house for worship. For example, those who lived in Bonny (in Africa) used almost to divide the house into three sections: one as a living quarter for the owner and his family; the second as a place of hospitality to strangers; and the third was dedicated to ‘Juju,’ the (serpent-god), they used to worship. Even those barbarians used to believe that, in every house, their god should have a temple. 11 Several Copts still have a beautiful tradition; which is that no one should dwell in a new house before he calls the priest to raise a prayer of ‘Blessing of the house,’ in which he and the members of the family ask God to dwell among the family, bless the place, and consummate the mission of those who are to live in it. Yet, there are unfortunately others who invite their relatives, friends, and neighbors to hold what they call ‘a house warming’ party to celebrate their new house; forgetting all about praying and thanksgiving to God. Many Christians of the East, affiliated to the apostolic churches, still dedicate a separate room, or at least a corner of a room, that they adorn with icons, to let everyone feel that the whole house is dedicated to the Lord. b. “Whoever planted a vineyard and has not yet eaten of it” (6). The Hebrew word here means a field or a garden of fruit trees or olive trees, not necessarily a vineyard. As he is longing to enjoy eating of its fruits, of which he is banned by the Law for the duration of the first three years (Leviticus 19:23). Such man, who puts his heart in his stomach, longing to enjoy eating and drinking, even of the labor of his own hands, is not fit to partake of the battle of the Lord Christ. It is fitting for a soldier of Christ not to have vineyards, pressers, or tables to satisfy his lusts; but to eat of what he finds at his feet, in order to live and strive. It is fitting for him not to be preoccupied with anything, except to prepare himself to hear the voice of the trumpet that calls him to battle. c. “Whoever is betrothed to a woman and has not yet married her” (7). Such man, whose mind is preoccupied with preparing a house for his bride, is not committed to participate in the battle. Such a man who represents someone who has not tasted the sweetness of the spiritual matrimonial union with his Savior God; and has not yet prepared a place for the heavenly matrimonial wedding where he would settle down, would not be able to strive in the spiritual battle. In the same book, it came: “When a man has taken a new wife, he shall not go out to war or be charged with any business; he shall be free at home one year, and bring happiness to his wife whom he has taken” (Deut. 24:5). The Jewish authors have agreed that those exemptions were only allowed for wars that were made through the free will of Israel. Whereas for those wars to which God committed them, like that against Amalek and the Canaanites, all men without exception were committed to participate. Having sent back the fearful and the fainthearted, the officers set captains of courage and certainty of God’s work with them, to lead the people. It is fitting for us here to discern between someone who, although feeling his weakness and inability, yet he trusts in God’s possibilities with and by him; and someone who is feeble and fainthearted. God strongly works in the weak, but He does not support those who do not trust and lean upon Him. This fear originates from a corruption of the conscience; hence it is said: “The Lord of hosts, Him you shall hallow. Let Him be your fear” (Isaiah 8:13). The danger of the fainthearted lies in that, when they occupy positions of leadership, they spread the spirit of failure to others; they would not do the work of God, and would not let the others do it. Their danger is far more bitter and cruel than that of the enemies, the adversaries to the truth, and to the Church of Christ. For the latter, it is said that God treats them with a rod of iron, whereas the fainthearted deny others the grace of God and His power. The Lord Christ asks us to count the cost before getting into any battle, “What king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty 12 thousand? Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace” (Luke 14:31, 32). The prophet Elisha realized that those with him were greater than those against him. And the prophet David committed a great sin when he counted the cost the human way, disregarding the factor of faith; and made a census of his people (2 Samuel 24:2). The goal of God’s Law is to confirm that we are referred to God; what He loves we love; and what He does not stand of corruption, uncleanness, and darkness; would become to us the enemy. We have nothing in ourselves. Our battles are those of God against darkness. We are not a part of it; but we hide in God, to fight by and in us, proclaiming His exalted conquest. 2. BESIEGING THE CITIES OUTSIDE CANAAN They should not go into a fight against a city afar, unless they proclaim to it an offer of peace. “And it shall be that if they accept your offer of peace, and open to you, then all the people who are found in it shall be placed under tribute to you, and serve you. Now if the city will not make peace with you, but would make war against you, than you shall besiege it. And when the Lord your God delivers it into your hands, you shall strike every male in it with the edge of the sword. But the women, the little ones, the livestock, and all that is in the city, all its spoil, you shall plunder for yourself, and you shall eat the enemies’ plunder which the Lord your God gives you. Thus you shall do to all the cities which are very far from you, which are not the cities of these nations” (Deut. 20:10-15). The scholars differ in interpreting this statement. Some believe that it applies to the nations outside the Promised Land, and not to the seven nations within its boundaries; based on the assumption that leaving any of them among the people would be an offense to them, drawing them to idolatry and practicing abominations. Other scholars however, believe that it includes those seven nations as well. The conditions of peace would be: a. Denial of idolatry, and entering into the worship of the living God. b. Submission to the Jews. c. Paying an annual tax. If one of the cities outside Canaan refuses to abide to these conditions, all its males would be killed, but the women, the children, the livestock, and all the spoils, would be plundered; which symbolizes the inner wish of a spiritual man for peace, together with transferring all energies that were on account of evil to energies on account of the kingdom of God. 3. THE CITIES TO BE UTTERLY DESTROYED “But of the cities of these people which the Lord your God gives you as an inheritance, you shall let nothing that breathes remain alive. You shall utterly destroy: the Hittite and the Amorite and the Canaanite and the Perizzite and the Hivite and the Jebusite, just as the Lord your God has commanded you, lest they teach you to do according to their abominations which they have done for their gods, and you sin against the Lord your God” (Deut. 20:16-18). As the nations whose land was given as an inheritance to the old people of God used to symbolize sin, their destruction referred to the demolition of all evil. Historically those extremely violent peoples used to offer the children as burnt offerings to their gods, and the women and girls to adultery on their account, beside 13 other horrible abominations. No mercy was allowed for those peoples whose corruption has destroyed their eternity forever and as protection for the people of Israel against any probability of diversion. 4. DEALING WITH THE TREES OF THOSE CITIES The people of Israel were not allowed to cut down trees that give fruit to eat (20:19), being good creation of God. If such is the care of God for trees, how much would be His care for man?! Yet, in order to uproot every trace of idolatry, they were committed to destroy the fruitless green trees, under which the pagans used to worship their gods (Jeremiah 2:20). That is why the divine command of demolishing the idolaters was not as cruel as it may seem, having brought it upon themselves by their own evil and cruel hearts. “When you besiege a city for a long time, while making war against it to take it, you shall not destroy its trees by wielding an ax against them; if you can eat of them, do not cut them to use in the siege, for the tree of the field is man’s food. Only the trees which you know are not trees for food you may destroy and cut down, to build siege works against the city that makes war with you, until it is subdued” (Deut. 20:19-20). By that, God made it clear to the people, that war should not be for mere destruction; as soldiers in their zeal tend to cut down the fruitful trees to use their wood to build obstacles to protect themselves against the enemies; and in such case they are destroying the fields and trees which they would use later on for their own sustenance and life. The army should act with prudence and wisdom for their own edification. The Jews understood this commandment in a broader sense, to apply as well to useful vessels, clothes, wells, and buildings, etc. As for us, it is fitting to follow the example of the Lord Christ who was keen on gathering the fragments of bread that were left after feeding the multitudes (Matthew 15:27). If life in its essence is a battle or a series of battles during which the believer enjoy perpetual conquest, it is fitting for him in his strife to be prudent and not impulsive; he should discern between what is for edification and what is for destruction. Man may wrongly assume that he has the power and the free hand to cut down fruitful trees, disregarding the fact that refraining from doing that and protecting them even in the heat of a battle, would require a greater power; as to destroy is easier than to build. I wish that in our spiritual strife, we would not offend or destroy the soul of anyone; as in this case we would be uprooting a fruitful tree instead of protecting it. 14 AN INSPIRATION FROM THE BOOK OF DEUTERONOMY (Chapter 20) ACCEPT ME AS A SOLDIER IN YOUR SALVATION ARMY Accept me a soldier in your salvation army. I will never fear the devil or his hosts. As long as You are the Leader, the Grantor of conquest Even if the enemy is more numerous, mighty and deceptive; Yet, He who is with us is stronger and mightier! I will never retreat, and will never lose heart; as long as you dwell in me. You are in me; and I am in you. You walk before me, to fight for me. Let me join your salvation army. My heart is not preoccupied with a new house, a vineyard, or a wife. I am not preoccupied with any house but with Your church set in me. It is both old and new; as you dwell in it, O the Old of days; and the Grantor of renewal. You are my House; you are my joy; You are the Groom of my soul! I will never fear; because You are my life. How could I fear, when You dwell among us?! The experience of our fathers proclaims your exalted conquest! I shall give every talent and possibility that you have given me! I shall uproot every fear from my heart. Grant me as far as possible to make peace with everyone; Do not allow me to make a covenant with evil. Let me be compassionate to every sinner. Let me see him, as he comes with glory in the great day of the Lord. As you is the Savior of sinners! Yet, do not let me be compassionate to sin. But to destroy its kingdom that tries to infiltrate in my depths. You commanded your people to be compassionate to trees. Grant me a merciful heart to be compassionate to all your creation. You have created for me the world, not to destroy it. But to work in it, so that you will bless it with fruits. Grant me to care for every newly planted tree. To make Your paradise be filled with the fruitful trees of saints! Let me be both a mighty warrior and a compassionate soldier. Let me love the truth, and be compassionate to every weak.
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