Literatura do Segundo Templo sobre Deuteronômio 20:5

§ 28. (See end of footnote 2.) I think Clement’s introduction of στρατηγικῶς can be satisfactorily explained without supposing that he found anything corresponding to it in his text of Philo. In the chapter of the Stromateis in which this comes (ii. 18) he is showing that all the virtues, including φρόνησις and σωφροσύνη as well as δικαιοσύνη and ἀνδρεία, are enjoined in the Scriptures, and to prove this he makes a number of unacknowledged borrowings, almost extracts, from the De Virtutibus (see Gen. Introd., p. xii.). But while constantly reproducing Philo’s phraseology he often adds explanations of his own, as for instance that noted on § 111 (p. 446). So too in quoting “thou shalt not abhor an Egyptian” (cf. § 106) he adds that by “Egyptian” a gentile may be meant, or indeed any κοσμικός (“worldly person”?). In dealing with § 28 he follows Philo very closely, even quoting Deut. 20:5–7 from Philo’s paraphrase instead of from the LXX, but he seems rather at a loss as to what moral is to be drawn. He reproduces Philo’s φιλανθρωπίᾳ νόμου by ὁ φιλάνθρωπος νόμος κελεύει, but rightly observes that the second reason is not “philanthropic” but “strategic.” He then passes on to the “philanthropic” side and, finally catching at Philo’s words in § 29 about not rendering hopes futile, declares that the law is encouraging ἀνδρεία by pointing out that those who have built or planted may hope to enjoy the fruits of their labour. By στρατηγικῶς he may mean, I think, that the law is enjoining φρόνησις also. That the wise man is στρατηγικός, as well as having other qualities, is a Stoic maxim (S.V.F. iii. 567, i. 216).

Sections 147 to 156 shew that the conditions of exemption from military service laid down in Deut. 20:5 and 7 cannot be literally meant. In 157 ff. the acquired possessions which exempt a man are interpreted as faculties which must be enjoyed and fully realized, before he who has acquired them is trained and fit for the warfare with the sophists.

[148] The command is given through the marshals or secretaries of the army, when war is near and already at the very doors. What they are to say is this: “Who is the man that has built a new house and has not hanselled it? Let him go and turn back to his house, lest he be killed in the war and another man hansel it. And who is there that has planted a vineyard and not been made joyous by its fruits? Let him go his way and turn back to his house, lest he die in the war and another have joy from it. And to whom has a wife been promised, whom he has not taken? Let him go his way and turn back to his house, lest he die in the war and another take her” (Deut. 20:5–7).