land as newcomers. And in both these
respects the Law made kind provision in its precepts: for it is
written (Ex. 22:21): "Thou shalt not molest a stranger (_advenam_)";
and again (Ex. 22:9): "Thou shalt not molest a stranger
(_peregrino_)." Thirdly, when any foreigners wished to be admitted
entirely to their fellowship and mode of worship. With regard to
these a certain order was observed. For they were not at once
admitted to citizenship: just as it was law with some nations that no
one was deemed a citizen except after two or three generations, as
the Philosopher says (Polit. iii, 1). The reason for this was that if
foreigners were allowed to meddle with the affairs of a nation as
soon as they settled down in its midst, many dangers might occur,
since the foreigners not yet having the common good firmly at heart
might attempt something hurtful to the people. Hence it was that the
Law prescribed in respect of certain nations that had close relations
with the Jews (viz., the Egyptians among whom they were born and
educated, and the Idumeans, the children of Esau, Jacob's brother),
that they should be admitted to the fellowship of the people after
the third generation; whereas others (with whom their relations had
been hostile, such as the Ammonites and Moabites) were never to be
admitted to citizenship; while the Amalekites, who were yet more
hostile to them, and had no fellowship of kindred with them, were to
be held as foes in perpetuity: for it is written (Ex. 17:16): "The war
of the Lord shall be against Amalec from generation to generation."

In like manner with regard to hostile relations with foreigners, the
Law contained suitable precepts. For, in the first place, it
commanded that war should be declared for a just cause: thus it is
commanded (Deut. 20:10) that when they advanced to besiege a city,
they should at first make an offer of peace. Secondly, it enjoined
that when once they had entered on a war they should undauntedly
persevere in it, putting their trust in God. And in order that they
might be the more heedful of this command, it ordered that on the
approach of battle the priest should hearten them by promising them
God's aid. Thirdly, it prescribed the removal of whatever might prove
an obstacle to the fight, and that certain men, who might be in the
way, should be sent home. Fourthly, it enjoined that they should use
moderation in pursuing the advantage of victory, by sparing women and
children, an