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（82） For this reason God was called by the Hebrews the God of Armies；
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and the ark of the covenant was borne in the midst of the army in
important battles； when the safety or destruction of the whole people hung
upon the issue； so that the people might； as it were； see their King among
them； and put forth all their strength。
（17：83） From these directions； left by Moses to his successors； we
plainly see that he chose administrators； rather than despots； to come after
him； for he invested no one with the power of consulting God； where he
liked and alone； consequently； no one had the power possessed by himself
of ordaining and abrogating laws； of deciding on war or peace； of
choosing men to fill offices both religious and secular： all these are the
prerogatives of a sovereign。 （84） The high priest； indeed； had the right of
interpreting laws； and communicating the answers of God； but he could
not do so when he liked； as Moses could； but only when he was asked by
the general…in…chief of the army； the council； or some similar authority。 （85）
The general…in…chief and the council could consult God when they liked；
but could only receive His answers through the high priest； so that the
utterances of God； as reported by the high priest； were not decrees； as they
were when reported by Moses； but only answers； they were accepted by
Joshua and the council； and only then had the force of commands and
decrees ｛Like the separation of powers in the United States of America。｝
（17：86） The high priest； both in the case of Aaron and of his son
Eleazar； was chosen by Moses； nor had anyone； after Moses' death； a right
to elect to the office； which became hereditary 。 （87） The general…in…chief
of the army was also chosen by Moses； and assumed his functions in
virtue of the commands； not of the high priest； but of Moses： indeed； after
the death of Joshua； the high priest did not appoint anyone in his place；
and the captains did not consult God afresh about a general…in…chief； but
each retained Joshua's power in respect to the contingent of his own tribe；
and all retained it collectively； in respect to the whole army。 （88） There
seems to have been no need of a general…in…chief； except when they were
obliged to unite their forces against a common enemy。 （89） This occurred
most frequently during the time of Joshua； when they had no fixed
dwelling。 place； and possessed all things in common。 ＇17：7＇ （90） After all
the tribes had gained their territories by right of conquest； and had divided
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their allotted gains； they； became separated； having no longer their
possessions in common； so that the need for a single commander ceased；
for the different tribes should be considered rather in the light of
confederated states than of bodies of fellow…citizens。 （91） In respect to
their God and their religion； they； were fellow…citizens； but； in respect to
the rights which one possessed with regard to another； they were only
confederated： they； were； in fact； in much the same position （if one excepts
the Temple common to all） as the United States of the Netherlands ｛or
United States of America｝。 （92） The division of property； held in common
is only another phrase for the possession of his share by each of the
owners singly； and the surrender by the others of their rights over such
share。 （93） This is why Moses elected captains of the tribes … namely； that
when the dominion was divided； each might take care of his own part；
consulting God through the high priest on the affairs of his tribe； ruling
over his army； building and fortifying cities； appointing judges； attacking
the enemies of his own dominion； and having complete control over all
civil and military affairs。 （94） He was not bound to acknowledge any
superior judge save God ＇Endnote 32＇； or a prophet whom God should
expressly send。 （95） If he departed from the worship of God； the rest of the
tribes did not arraign him as a subject； but attacked him as an enemy。 （95）
Of this we have examples in Scripture。 （96） When Joshua was dead； the
children of Israel （not a fresh general…in…chief） consulted God； it being
decided that the tribe of Judah should be the first to attack its enemies； the
tribe in question contracted a single alliance with the tribe of Simeon； for
uniting their forces； and attacking their common enemy； the rest of the
tribes not being included in the alliance （Judges i：1； 2； 3）。 （97） Each tribe
separately made war against its own enemies； and； according to its
pleasure； received them as subjects or allies； though it had been
commanded not to spare them on any conditions； but to destroy them
utterly。 （98） Such disobedience met with reproof from the rest of the tribes；
but did not cause the offending tribe to be arraigned： it was not considered
a sufficient reason for proclaiming a civil war； or interfering in one
another's affairs。 （99） But when the tribe of Benjamin offended against the
others； and so loosened the bonds of peace that none of the confederated
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tribes could find refuge within its borders； they attacked it as an enemy；
and gaining the victory over it after three battles； put to death both guilty
and innocent； according to the laws of war： an act which they
subsequently bewailed with tardy repentance。
（17：100） These examples plainly confirm what we have said
concerning the rights of each tribe。 （101） Perhaps we shall be asked who
elected the successors to the captains of each tribe； on this point I can
gather no positive information in Scripture； but I conjecture that as the
tribes were divided into families； each headed by its senior member； the
senior of all these heads of families succeeded by righ