Ver. 1. And chariots— See Judges 4:3. These chariots were of iron, and sometimes armed with scythes, which rendered them very formidable.

Ver. 2. The priest shall approach, and speak unto the people— The Jews say there was a priest anointed for this purpose: his office was, to blow with the trumpets (Numbers 31:6.) when they were preparing for battle, and to exhort them, in the most persuasive manner, to a courageous and undaunted performance of their duty; to look upon their cause as God's own, and assure themselves of success under his divine aid and protection. See Selden de Success. in Pontif. lib. 2: cap. 1. The Romans, and the ancient Germans, had priests also with their armies for this purpose. See Valer. Max. lib. 1: cap. 2 sect. 2 and Tacit. de Mor. Germ. cap. 7: sect. 2. This was also the custom of many other pagan nations, as may be seen in Wagenseil's Addenda to his Sota, p. 1222.

Ver. 4. For the Lord your God is he that goeth with you— The ark, the symbol of God's presence, went sometimes before them, and sometimes in the midst of them; Joshua 3:10-11; Joshua 6:9. So that God was then properly said to go with them; and at all other times he was present to aid them, especially against the people of Canaan, their battles with whom were called the wars of the Lord. See Eusebius's Life of the Emperor Constantine, lib. 4: cap. 20. The word rendered tremble, in the 3rd verse, is the same which is elsewhere rendered to make haste, 2 Samuel 4:4.Psalms 48:5; Psalms 48:5. It signifies to be in haste, or hurry through fear.

Ver. 5. And the officers shall speak unto the people— The priest was to pronounce the words in the former verse; after which, the officers were to go and repeat them at the head of the battalions. This is the opinion of the rabbis, particularly Abarbanel. These officers, probably, were those who waited upon the magistrates, and acted as heralds in the army. See Calmet. They were to make proclamation, allowing an exemption from the war to such as had newly built houses and were not yet settled in them, had planted new vineyards, or were just married; not only left the thoughts of such men, continually hankering after their private affairs, might dispirit them for the business of war and the public good, but from a merciful and gracious disposition, which reasonably allowed to such persons, for some time at least, the enjoyment of what they could not but value: a disposition, which is discernible in a variety of particulars in the Mosaic law. St. Paul is thought to allude to this passage, 2 Timothy 2:4.
Built a new house, and hath not dedicated it?— That is to say, "hath not inhabited it?" For it was the custom of the Jews, before they took possession of a house, to give their friends a feast, which was called chanach, or, the dedication. What the rites of this dedication were among the Jews, is uncertain. It appears however, from the title of the thirtieth psalm, that a solemn hymn was sung at the dedication of David's house; and we learn from Nehemiah, chap. Deu 12:27 that festivity, together with singing of hymns, and certain rites of purification, were used at the dedication of the walls of Jerusalem. Some of the Jewish writers infer from chap. Deu 24:5 that, because a year is allowed a man to continue with his wife before he be obliged to go to the wars, the same time was also allowed in these other cases, for the enjoyment of a new house, &c. But all agreed, that these allowances were made only in those wars which were undertaken voluntarily; not in those which were carried on by the divine commandment against the seven nations of Canaan. Neither, I think, is this to be understood as any thing more than a bare concession to such persons, who, if they could sacrifice all private interests to the interest of their country, might remain in the camp, and go to battle. The expression, let him go, and return to his house, plainly shews, that though some persons were to be dispensed with, as to their attendance on the army for the service of war, yet they were to appear at the general muster, and to be excused there by the proper officers. See Lowman's Dissert. chap. 4: This custom of dedicating houses was not peculiar to the Jews, was frequent with the heathens, and the Romans especially were very particular in their attention to it. See Pliny's Epistles, lib. 1: Ephesians 5 and 11. Cicero, in Oral. pro Domo sua, and Dion, lib. 39: in Caligul.

Ver. 6. Hath planted a vineyard, and hath not yet eaten of it?— By the law, Lev 19:24-25 they might not eat of the fruit of trees for three years; and in the fourth the fruit was sacred, and to be eaten nowhere but at the sanctuary: after which, the fruit of the fifth year was no longer sacred, but common [חלל chillel] for the owner's use. What is here said of a vineyard is to be understood, by parity of reason, of an orchard, olive-yard, or the like.

Ver. 7. Hath betrothed a wife— See Selden de Uxor. Heb. lib. 3: cap. 3 and Schickard, Jus. Reg. cap. 5 theor. 17. This was a law of no less policy and prudence than humanity. Josephus says: "Those who had built a house, betrothed a wife, &c. were not obliged to go to war; because the desire to preserve themselves for the enjoyment of these things, which must needs be dear to them, must have lessened their courage, and made them extremely careful of their lives." Antiq. lib. 4: cap. 8. Nor was any thing more reasonable, than that conjugal love should not be disturbed, but have time to knit in a firm and lasting affection.

Ver. 8. And the officers shall speak further— That is, "make this new proclamation throughout the camp." In consequence of this proclamation, when Gideon warred against the Midianites, there were only ten thousand of all the two-and-thirty thousand men that were with him, who stayed to fight, Judges 7:3. The proclamation ran, "What man is there that is fearful and faint-hearted?" &c. which the Jews understood not only of natural timidity, which is incident to some constitutions, but of the adventitious terrors of a guilty conscience: for the ancients did not, as is the modern custom, send the wickedest and most worthless into the wars; but if they knew any man to be a notorious villain, they thrust him out of the army, lest his example should discourage and corrupt the rest. We may remark from this passage, that though the Israelites had the promise of a peculiar interposition of Providence in their behalf, yet they are all along required to make use of the properest human means to compass their end. A learned author observes from Maimonides, that though cowards were dismissed before an engagement, they were not excused all service: they were still to assist the army, by supplying the camp with water, making or mending roads, &c. See Schickard as above. It is a generally received maxim among military men, that cowards do double mischief to an army; that is to say, by the bad example they set, and by the disorder they occasion. Hence we read in prophane history of some eminent generals who have used the same expedient before battle to get rid of them. Thus Polyaenus Stratagem. (lib. 3: cap. 19.) tells us, that Iphicrates had recourse successfully to this stratagem, before he entered upon action. Observing some of his men fail with fear, he ordered proclamation to be made, that as he was just about to engage, whoever had left any thing might go home, and return after he had gotten himself well equipped. We read the same of Alexander, Scipio, and several others; and Lucan has put into the mouth of Cato a beautiful speech to his soldiers to the same purpose, which the reader will find in the Pharsalia, lib. 9: ver. 379, &c.

Ver. 9. They shall make captains of the armies to lead the people— The captains of the armies shall take an account of the sum of the people. Waterland. In this version the Doctor follows Le Clerc. We follow the LXX, which Houbigant much approves. "Moses," says he, "orders, very appositely, that the commanders should not be appointed before the fearful were allowed to retire; for, had not that been the case, such commanders might have been chosen as were themselves fearful, and who certainly ought to be known before they were invested with command."

Ver. 11. If it make thee answer of peace— i.e. Accept of the conditions offered to them, which, we are told, were three: first, that they should renounce idolatry; secondly, become subjects to the Jews; and thirdly, pay them an annual tribute. See Selden de Jure N. & G. lib. 6: cap. 14. It is thought by some eminent critics, (Calmet, Le Clerc, Poole, &c.) that this offer could not be made to the devoted nations of Canaan. But Maimonides and many of the Jewish writers are of the contrary opinion; and assert, that Joshua sent three deputations to the people of Canaan, two with offers of peace, the third with a declaration of war. See Maimonides, as quoted by Cunaeus, de Rep. Heb. lib. 2: cap. 20.

Ver. 15. Thus shalt thou do unto all the cities, &c.— This clemency to the women and little ones was limited to those who were not inhabitants of the land of Canaan; the inhabitants are ordered in the following verses to be otherwise treated. It is generally thought, that by the little, or young ones, are meant all the young people under twenty years of age.