Text -- Deuteronomy 20:1-15 (NET)

Laws Concerning War with Distant Enemies

20:1 When you go to war against your enemies and see chariotry and troops who outnumber you, do not be afraid of them, for the Lord your God, who brought you up out of the land of Egypt, is with you. 20:2 As you move forward for battle, the priest will approach and say to the soldiers, 20:3 “Listen, Israel! Today you are moving forward to do battle with your enemies. Do not be fainthearted. Do not fear and tremble or be terrified because of them, 20:4 for the Lord your God goes with you to fight on your behalf against your enemies to give you victory.” 20:5 Moreover, the officers are to say to the troops, “Who among you has built a new house and not dedicated it? He may go home, lest he die in battle and someone else dedicate it. 20:6 Or who among you has planted a vineyard and not benefited from it? He may go home, lest he die in battle and someone else benefit from it. 20:7 Or who among you has become engaged to a woman but has not married her? He may go home, lest he die in battle and someone else marry her.” 20:8 In addition, the officers are to say to the troops, “Who among you is afraid and fainthearted? He may go home so that he will not make his fellow soldier’s heart as fearful as his own.” 20:9 Then, when the officers have finished speaking, they must appoint unit commanders to lead the troops. 20:10 When you approach a city to wage war against it, offer it terms of peace. 20:11 If it accepts your terms and submits to you, all the people found in it will become your slaves. 20:12 If it does not accept terms of peace but makes war with you, then you are to lay siege to it. 20:13 The Lord your God will deliver it over to you and you must kill every single male by the sword. 20:14 However, the women, little children, cattle, and anything else in the city– all its plunder– you may take for yourselves as spoil. You may take from your enemies the plunder that the Lord your God has given you. 20:15 This is how you are to deal with all those cities located far from you, those that do not belong to these nearby nations.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 20:2

Probably to one regiment of the army after another.

Wesley: Deu 20:5

This and the following exceptions are to be understood only of a war allowed by God, not in a war commanded by God, not in the approaching war with the Canaanites, from which even the bridegroom was not exempted, as the Jewish writers note.

Wesley: Deu 20:6

This and the former dispensation were generally convenient, but more necessary in the beginning of their settlement in Canaan, for the encouragement of those who should build houses or plant vineyards, which was chargeable to them, and beneficial to the common - wealth.

Wesley: Deu 20:6

Heb. made it common, namely, for the use of himself and family and friends, which it was not, 'till the fifth year.

Wesley: Deu 20:9

Or rather, as the Hebrew hath it, they shall set or place the captains of the armies in the head or front of the people under their charge, that they may conduct them, and by their example encourage their soldiers. It is not likely they had their captains to make when they were just going to battle.

JFB: Deu 20:1

In the approaching invasion of Canaan, or in any just and defensive war, the Israelites had reason to expect the presence and favor of God.

JFB: Deu 20:2-4

Jewish writers say that there was a war priest appointed by a special ceremonial to attend the army. It was natural that the solemn objects and motives of religion should have been applied to animate patriotism, and so give additional impulse to valor; other people have done this. But in the case of Israel, the regular attendance of a priest on the battlefield was in accordance with their theocratic government, in which everything was done directly by God through His delegated ministers. It was the province of this priest to sound the trumpets (Num 10:9; Num 31:6), and he had others under him who repeated at the head of each battalion the exhortations which he addressed to the warriors in general. The speech (Deu 20:3-4) is marked by a brevity and expressiveness admirably suited to the occasion, namely, when the men were drawn up in line.

JFB: Deu 20:4

According to Jewish writers, the ark was always taken into the field of combat. But there is no evidence of this in the sacred history; and it must have been a sufficient ground of encouragement to be assured that God was on their side.

JFB: Deu 20:5-8

Literally, Shoterim, who are called "scribes" or "overseers" (Exo 5:6). They might be keepers of the muster-roll, or perhaps rather military heralds, whose duty it was to announce the orders of the generals (2Ch 26:11). This proclamation (Deu 20:5-8) must have been made previous to the priest's address, as great disorder and inconvenience must have been occasioned if the serried ranks were broken by the departure of those to whom the privilege was granted. Four grounds of exemption are expressly mentioned: (1) The dedication of a new house, which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (Neh 12:27); exemption for a year. (2) The planting of a vineyard. The fruit of the first three years being declared unfit for use, and the first-fruits producible on the fourth, the exemption in this case lasted at least four years. (3) The betrothal of a wife, which was always a considerable time before marriage. It was deemed a great hardship to leave a house unfinished, a new property half cultivated, and a recently contracted marriage; and the exemptions allowed in these cases were founded on the principle that a man's heart being deeply engrossed by something at a distance, he would not be very enthusiastic in the public service. (4) The ground of exemption was cowardice. From the composition of the Israelitish army, which was an irregular militia, all above twenty years being liable to serve, many totally unfit for war must have been called to the field; and it was therefore a prudential arrangement to rid the army of such unwarlike elements--persons who could render no efficient service, and the contagion of whose craven spirit might lead to panic and defeat.

JFB: Deu 20:9

When the exempted parties have withdrawn, the combatants shall be ranged in order of battle.|| 05438||1||11||0||@When thou comest nigh unto a city to fight against it, then proclaim peace unto it==--An important principle is here introduced into the war law of Israel regarding the people they fought against and the cities they besieged. With "the cities of those people which God doth give thee" in Canaan, it was to be a war of utter extermination (Deu 20:17-18). But when on a just occasion, they went against other nations, they were first to make a proclamation of peace, which if allowed by a surrender, the people would become dependent [Deu 20:11], and in the relation of tributaries the conquered nations would receive the highest blessings from alliance with the chosen people; they would be brought to the knowledge of Israel's God and of Israel's worship, as well as a participation of Israel's privileges. But if the besieged city refused to capitulate and be taken, a universal massacre was to be made of the males while the women and children were to be preserved and kindly treated (Deu 20:13-14). By this means a provision was made for a friendly and useful connection being established between the captors and the captives; and Israel, even through her conquests, would prove a blessing to the nations.

Clarke: Deu 20:1

When thou goest out to battle - This refers chiefly to the battles they were to have with the Canaanites, in order to get possession of the promised land; for it cannot be considered to apply to any wars which they might have with the surrounding nations for political reasons, as the Divine assistance could not be expected in wars which were not undertaken by the Divine command.

Clarke: Deu 20:2

The priest shall approach, and speak unto the people - The priest on these occasions was the representative of that God whose servant he was, and whose worship he conducted. It is remarkable that almost all ancient nations took their priests with them to battle, as they did not expect success without having the object of their adoration with them, and they supposed they secured his presence by having that of his representative.

Clarke: Deu 20:5

That hath built a new house, and hath not dedicated it? - From the title of Psa 30:1-12, - A Psalm or Song at the Dedication of the House of David - it is evident that it was a custom in Israel to dedicate a new house to God with prayer, praise, and thanksgiving; and this was done in order to secure the Divine presence and blessing, for no pious or sensible man could imagine he could dwell safely in a house that was not under the immediate protection of God. Hence it has been a custom in the most barbarous nations to consecrate a part of a new house to the deity they worshipped. The houses of the inhabitants of Bonny, in Africa, are generally divided into three apartments: one is a kind of state room or parlour; another serves for a common room, or kitchen; and the third is dedicated to the Juju, the serpent god, which they worship; for even those savages believe that in every house their god should have his temple! At the times of dedication among the Jews, besides prayer and praise, a feast was made, to which the relatives and neighbors were invited. Something of this custom is observed in some parts of our own country in what is called warming the house; but in these cases the feasting only is kept up - the prayer and praise forgotten! so that the dedication appears to be rather more to Bacchus than to Jehovah, the author of every good and perfect gift.

Clarke: Deu 20:7

Betrothed a wife, and hath not taken her? - It was customary among the Jews to contract matrimony, espouse or betroth, and for some considerable time to leave the parties in the houses of their respective parents: when the bridegroom had made proper preparations, then the bride was brought home to his house, and thus the marriage was consummated. The provisions in this verse refer to a case of this kind; for it was deemed an excessive hardship for a person to be obliged to go to battle, where there was a probability of his being slain, who had left a new house unfinished; a newly purchased heritage half tilled; or a wife with whom he had just contracted marriage. Homer represents the case of Protesilaus as very afflicting, who was obliged to go to the Trojan war, leaving his wife in the deepest distress, and his house unfinished

Του δε και αμφιδρυφης αλοχος Φυλακῃ ελελειπτο,

Και δομος ἡμιτελης· τον δ ’ εκτανε Δαρδανος ανηρ,

Νηος αποθρωσκοντα πολυ πρωτιστον Αχαιων

Iliad, 1. ii., ver. 100

"A wife he left

To rend in Phylace her bleeding cheeks

And an unfinish’ d mansion: first he die

Of all the Greeks; for as he leap’ d to land

Long ere the rest, a Dardan struck him dead.

Cowper.

||&&$

Clarke: Deu 20:8

What man is there that is fearful and faint - hearted? - The original רך rach , signifies tender or soft-hearted. And a soft heart the man must have who, in such a contest, after such a permission, could turn his back upon his enemies and his brethren. However, such were the troops commanded by Gideon in his war against the Midianites; for after he gave this permission, out of 32,000 men only 10,000 remained to fight! Jdg 7:3. There could be no deception in a business of this kind; for the departure of the 22,000 was the fullest proof of their dastardliness which they could possibly give.

Clarke: Deu 20:10

Proclaim peace unto it - Interpreters are greatly divided concerning the objects of this law. The text, taken in connection with the context, (see Deu 20:15-18), appears to state that this proclamation or offer of peace to a city is only to be understood of those cities which were situated beyond the limits of the seven anathematized nations, because these latter are commanded to be totally destroyed. Nothing can be clearer than this from the bare letter of the text, unless some of the words, taken separately, can be shown to have a different meaning. For the common interpretation, the following reasons are given

God, who knows all things, saw that they were incurable in their idolatry; that the cup of their iniquity was full; and as their Creator, Sovereign, and Judge, he determined to destroy them from off the face of the earth, "lest they should teach the Israelites to do after all their abominations,"Deu 20:18. After all, many plausible arguments have been brought to prove that even these seven Canaanitish nations might be received into mercy, provided they

1.    Renounced their idolatry

2.    Became subject to the Jews; and

3.    Paid annual tribute: and that it was only in case these terms were rejected, that they were not to leave alive in such a city any thing that breathed, Deu 20:16.

Calvin: Deu 20:1

1.When thou goest out to battle This law also, which concerns their political government, is a Supplement to the First Commandment, enacting that they should carry on their wars under the auspices of God, and, trusting in His help, should follow Him as their leader. For it behoved them to give this proof of their piety, so as to look to God not less in war than in peace, and not to rest their hopes of safety on anything but the invocation of His name. Whence we gather that the worship of God should be by no means passed over in civil and earthly government; for, although its direct object is to preserve mutual equity between men, yet religion always ought to hold the first, place. The sum, therefore, is that, amidst the very clang of arms, they must not be in such confusion as not to recognize that they are under the guardianship of God, or to lose the confidence they will be safe in reliance on His power. He does not, however, encourage them rashly to engage in war, but takes it for granted that there is a legitimate cause for it; because this would be a gross abuse of God’s name, to seek a prosperous issue from Him, when we are engaged in anything contrary to His command. But He forbids them to fear, although the enemy should be superior in horses, in multitude, and in all their warlike array; and in these words He reminds them that they would not be liable to suffer defeat, because they were not supplied with abundance of chariots and horses; for we have lately seen that not even their kings were permitted to collect the forces in which the Gentile nations gloried; and therefore, lest the consciousness of their weakness should make them afraid, God declares that His strength would be a sufficient safeguard to them. And without question that passage in Psa 20:7, is taken from hence, “Some trust in chariots, and some in horses; but we will remember the name of the Lord our God.” On which score Isaiah reproves the people, because, refusing the waters of Shiloah, they long for great and rapid rivers; viz., as he elsewhere explains it, because they trust in the horsemen of Egypt. (Isa 8:6.) But we must observe upon what their security is to be founded, viz., because the people ought to hope that the same Divine power would be with them to the end, which their fathers had experienced when they were redeemed from Egypt.

Calvin: Deu 20:2

2.And it shall be, when ye are come nigh God commits the duty of exhortation to the priests, when the time of the conflict shall have arrived. But we gather from the expressions used that this passage is supplementary to the First Commandment, for it contains no more than that the priest should encourage the Israelites to confidence, the ground of which is declared to be the help of God in preserving and constantly protecting the Church, which He has once redeemed. Moreover, He forbids their fears not in one word only, but heaps many together, “let not your hearts faint, fear not, and do not tremble, neither be ye terrified.” By this we are reminded how difficult it is to cure that evil — fear, which in so many different ways assails and disturbs our minds, that they should not rest in God. And surely we all experience that we are troubled by such various besetments, that we have need of manifold remedies for the establishment of our faith. We must observe, too, the familiar representation of the presence of God, that He should go together with His people, to save them, viz., if they should be exposed to danger not by their own fault, but by the unjust aggression of their enemies.

Calvin: Deu 20:5

5.And the officers shall speak unto the people. I have added the commencement, “ quum bellandum erit, ” (when there shall be war,) that my readers may know what is the subject here discussed; for although the instruction given may seem somewhat remote from the prohibition of theft, still it accords well, and is closely connected with it. For by this indulgence God shews how just it is, that every one should enjoy peaceably what he possesses; because, if it be hard that men on account of war should be deprived of the use of their new house, or of the produce of their vineyard, how much more harsh and intolerable it will be to deprive men of their fortunes, or to drive them from the lands which they justly call their own! Since, therefore, it is expedient for the state that vineyards should be sown or planted, and that houses should be built, whilst men would not address themselves to these duties with sufficient alacrity, unless encouraged by the hope of enjoying them, God gives them the privilege of exemption from fighting, if they be owners of new houses which they have not yet inhabited. He makes also the same appointment as to possessors of vineyards, if they have not yet tasted of the fruit of their labor, and will not have men torn from their affianced wives until they have enjoyed their embraces. A different principle applies to a fourth class, because the faint-hearted and lazy are not deserving that God should have consideration for their cowardice, when they shun dangers to be incurred for the public welfare; but because it concerns the whole people that soldiers should go forth readily to war, God will not have more required from any one than he is disposed to bear. We now understand the substance of this passage, viz., that, when every man’s right is asserted to enjoy what he possesses, it extends so far as that a man who has built a house should not be dragged unwillingly to war, until by dwelling in it he shall have received some advantage from the expenses incurred. To make a vineyard common, ¹⁶² or to profane it, is equivalent to applying the vintage to the common uses of life; for it was not lawful, as we saw under the First Commandment, ¹⁶³ to gather its first-fruits, as if it were as yet uncircumcised; therefore the recompence for their industry and diligence is made when those who have planted vines are thus set free, until they have enjoyed some of their produce. As regards the betrothed, although it seems to have been an indulgence granted in honor of marriage, that they should return to the wives whom they had not yet enjoyed, yet it is probable that they were not torn away from the dearest of all possessions, in order that every man’s property should be maintained. Besides, if the hope of progeny were taken away, the inheritance would be thus transferred to others, which would have been tantamount to diverting it from its rightful owner. We have said that the lazy and timid were sent home, that the Israelites might learn that none were to be pressed beyond their ability; and this also depends upon that rule of equity ¹⁶⁴ which dictates that we should abstain from all unjust oppression.

Calvin: Deu 20:10

10.=== When === thou goest forth to war. He now teaches that, even in lawful wars, cruelty is to be repressed, and bloodshed to be abstained from as much as possible. He therefore commands that, when they shall have come to take a city, they should first of all exhort its inhabitants to obtain peace by capitulating; and if they should do so, to keep them alive, and to be content with imposing a tribute on them. This principle of equity was naturally implanted in all nations; hence heralds took their rise, ⁴⁵ nor did they commence a just war without a solemn proclamation. Besides, inasmuch as the word hostis (an enemy) formerly signified a foreigner ( peregrinum,) the Romans mitigated by its mildness the sadness of the reality. On this ground they deemed that faith was to be kept with an enemy; and that sentiment of Cicero is worthy of praise, “that wars must not be undertaken except that we may live in unmolested peace.”

But if God would have his people mindful of humanity in the very midst of the din of arms, we may hence infer how greatly displeasing to Him is human bloodshed. Even those whom He has armed with his authority, He would still have disposed to clemency, and He represses their ardor, lest they should stain with blood the swords given them by His permission. How, then, shall it be lawful for a private person to assume the sword for the purpose of killing his brother? We now understand the object of the instructions here given, and how appropriately they are connected with the Sixth Commandment.

Calvin: Deu 20:12

12.=== And === if he will make no peace. The permission here given seems to confer too great a license; for, since heathen writers ⁴⁶ command even the conquered to be spared, and enjoin that those should be admitted to mercy who lay down their arms, and cast themselves on the good faith of the General, although the battering-ram may have actually made a breach in the wall, how does God, the Father of mercies, give His sanction to indiscriminate bloodshed? It has already been stated, that more was conceded to the Jews on account of their hardness of heart, than was justly lawful for them. Unquestionably, by the law of charity, even armed men should be spared, if, casting away the sword, they crave for mercy; at any rate it was not lawful to kill any but those who were taken in arms, and sword in hand. This permission, therefore, to slaughter, which is extended to all the males, is far distant from perfection. ⁴⁷ But, although in their ferocity the Jews would have hardly suffered the perfection of equity to be prescribed to them, still God would at least restrain their excessive violence from proceeding to the extremity of cruelty. The question is as to cities taken by force, where it sometimes happens that there is no distinction of sex or age regarded; this inhumanity is here mitigated, since they might not kill either women or children.

Calvin: Deu 20:15

15.=== Thus === shalt thou do unto all the cities. An exception is introduced, that the Jews should not apply the common laws of war to the Canaanitish nations, with respect to whose extermination the sentence had passed. ⁴⁸ For God had not only armed the Jews to carry on war with them, but had appointed them to be the ministers and executioners of His vengeance. We have elsewhere explained that there were just causes why He would have their race and memory radically destroyed; especially since He had borne with them for four hundred years, whilst in their wicked obstinacy they had not ceased to grow worse and worse, from whence their desperate impiety was manifest. What had been said before is here, however, repeated, i e. , that since that land was consecrated to God’s service, its inhabitants were to be exterminated, who could do nothing but contaminate it; and therefore this would be profitable for the Israelites, lest by their wiles they should be attracted to false superstitions.

TSK: Deu 20:1

goest out : Deu 3:21, Deu 3:22, Deu 7:1

horses : Jos 10:5-8, Jos 11:4-6, Jos 11:9; Jdg 4:3-9; 2Ch 14:11, 2Ch 20:12; Psa 20:7; Psa 33:16, Psa 33:17; Isa 31:1, Isa 37:24, Isa 37:25

the Lord : Deu 2:7, Deu 31:6, Deu 31:8; Gen 26:3; Num 23:21; Jos 1:5, Jos 1:9; Jdg 6:12; 2Ch 32:7, 2Ch 32:8; Psa 46:7, Psa 46:11, Psa 118:6; Isa 7:14, Isa 8:9, Isa 8:10, Isa 43:2; Rom 8:31

TSK: Deu 20:2

Num 10:8, Num 10:9, Num 31:6; Jdg 20:27, Jdg 20:28; 1Sa 14:18, 1Sa 30:7, 1Sa 30:8; 2Ch 13:12

TSK: Deu 20:3

let not : Psa 27:1-3; Isa 35:3, Isa 35:4, Isa 41:10-14; Mat 10:16, Mat 10:28, Mat 10:31; Eph 6:11-18; 1Th 5:15; Heb 12:12, Heb 12:13; Rev 2:10

faint : Heb. be tender

tremble : Heb. make haste, Isa 28:16

be ye terrified : Psa 3:6; Isa 8:12, Isa 8:13, Isa 57:7, Isa 57:8; Mat 8:26; Mar 16:6, Mar 16:18; Act 18:9, Act 18:10, Act 27:24; 1Ti 6:12; Heb 13:6

TSK: Deu 20:4

to fight : Deu 1:30, Deu 3:22, Deu 11:25, Deu 32:30; Exo 14:14; Jos 10:42, Jos 23:10; 2Ch 13:12; 2Ch 32:7, 2Ch 32:8; Psa 144:1, Psa 144:2; Rom 8:37

TSK: Deu 20:5

the officers : Deu 1:15, Deu 16:18; Num 31:14, Num 31:48; 1Sa 17:18

dedicated : Neh 12:27; Psa 30:1 *title

TSK: Deu 20:6

eaten of it : Heb. made it common, Deut. 28:1-30:20; Lev 19:23-25; Jer 31:5

lest he die : Isa 65:22; Zep 1:13

TSK: Deu 20:7

betrothed a wife : It was customary among the Jews to contract matrimony, espouse, or betroth, and for a considerable time to leave the parties in the houses of the respective parents; and when the bridegroom had made proper preparations, then the bride was brought home to his house, and the marriage consummated. The provisions in this verse refer to a case of this kind; though the Jews extend it to him who had newly consummated his marriage, and even to him who had married his brother’ s wife. It was deemed a peculiar hardship for a person to be obliged to go to battle, who had left a house unfinished, newly purchased land half tilled, or a wife with whom he had just contracted marriage. Deu 22:23-25, Deu 24:5; Mat 1:18

lest he die : Deu 28:30; Luk 14:18-20; 2Ti 2:4

TSK: Deu 20:8

fearful : Deu 1:28, Deu 23:9; Jdg 7:3; Luk 9:62; Act 15:37, Act 15:38; Rev 3:16, Rev 21:8

lest his brethren’ s : Num 13:31-33, Num 14:1-3, Num 32:9; 1Co 15:33

faint : Heb. melt, Deu 1:28 *marg. Exo 15:15

TSK: Deu 20:9

to lead the people : Heb. to be in the head of the people, Deu 20:9

TSK: Deu 20:10

then proclaim : 2Sa 20:18-22; Isa 57:19; Zec 9:10; Luk 10:5, Luk 10:6; Act 10:36; 2Co 5:18-21, 2Co 6:1; Eph 2:17

TSK: Deu 20:11

tributaries : Lev 25:42-46; Jos 9:22, Jos 9:23, Jos 9:27, Jos 11:19, Jos 11:20, Jos 16:10; Jdg 1:28, Jdg 1:30-35; 1Ki 9:21, 1Ki 9:22; Psa 120:7; Luk 19:14

TSK: Deu 20:13

thou shalt smite : Num 31:7-9, Num 31:17, Num 31:18; 1Ki 11:15, 1Ki 11:16; Psa 2:6-12, Psa 21:8, Psa 21:9, Psa 110:1; Luk 19:27; 2Th 1:7-9

TSK: Deu 20:14

the women : Num 31:9, Num 31:12, Num 31:18, 35-54; Jos 8:2, Jos 11:14; 2Ch 14:13-15, 2Ch 20:25; Psa 68:12; Rom 8:37

take unto thyself : Heb. spoil

thou shalt eat : Jos 22:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 20:1

Horses, and chariots - The most formidable elements of an Oriental host, which the Canaanites possessed in great numbers; compare Jos 17:16; Jdg 4:3; 1Sa 13:5. Israel could not match these with corresponding forces (compare Deu 17:16 note and references), but, having the God of battles on its side, was not to be dismayed by them; the assumption being that the war had the sanction of God, and was consequently just.

Barnes: Deu 20:2

The priest - Not the high priest, but one appointed for the purpose, and called, according to the rabbis, "the anointed of the war": hence, perhaps the expression of Jer 6:4, etc. "prepare ye"(literally consecrate) "war."Thus, Phinehas went with the warriors to fight against Midian (Num 31:6; compare 1Sa 4:4, 1Sa 4:11; 2Ch 13:12).

Barnes: Deu 20:5

The officers dedicated it - See Exo 5:6 note.

Compare the marginal references. The expression is appropriate, because various ceremonies of a religious kind were customary among the Jews on taking possession of a new house. The immunity conferred in this verse lasted, like that in Deu 20:7 (compare Deu 24:5), for one year.

Barnes: Deu 20:6

See the margin and references. The fruit of newly-planted trees was set apart from common uses for four years.

Barnes: Deu 20:9

The meaning is that the "officers"should then subdivide the levies, and appoint leaders of the smaller divisions thus constituted.

Barnes: Deu 20:10-20

Directions intended to prevent wanton destruction of life and property in sieges.

Deu 20:16

Forbearance, however, was not to be shown toward the Canaanite nations, which were to be utterly exterminated (compare Deu 7:1-4). The command did not apply to beasts as well as men (compare Jos 11:11, Jos 11:14).

Deu 20:19

The parenthesis may he more literally rendered "for man is a tree of the field,"i. e., has his life from the tree of the field, is supported in life by it (compare Deu 24:6). The Egyptians seem invariably to have cut down the fruit-trees in war.

Poole: Deu 20:1

When thou goest out to battle upon a just and necessary cause, as upon great provocation, or for thy own defence.

Poole: Deu 20:2

The priest an eminent priest appointed for this work, and to blow with the holy trumpets, Num 10:9 31:6 .

Speak unto the people either successively to one regiment of the army after another, or to some by himself, to others by his brethren or deputies, which accompanied him for that end.

Poole: Deu 20:3

Faint Heb. be soft or tender . Softness or tenderness of heart towards God is commended, 2Ki 22:19 , but towards enemies it is condemned, here and Deu 20:8 Lev 26:36 2Ch 13:7 Isa 7:4 .

Poole: Deu 20:5

Houses were dedicated by feasting and thanksgiving to God. See Psa 30:1 Neh 12:27 . Heb. hath initiated it , i. e. entered upon it, taken possession of it, dwelt in it.

Let him return to his house lest his heart be set upon it, and thereby he be negligent or timorous in the battle, to the scandal and prejudice of others.

Another man dedicate it and so he should lose and another get the fruit of his labours, which might seem unjust or hard. And God provides even for men’ s infirmities. But this and the following exceptions are to be understood only of a war allowed by God, not in a war commanded by God, not in the approaching war with the Canaanites, from which even the bridegroom was not exempted, as the Jewish writers note.

Poole: Deu 20:6

This and the former dispensation were generally convenient, but more necessary in the beginning of their settlement in Canaan, for the encouragement of those who should build houses or plant vineyards, which was chargeable to them, and beneficial to the commonwealth.

Eaten of it Heb. made it common , to wit, for the use of himself and family and friends, which it was not till the fifth year, Lev 19:23 Jer 31:5 .

Poole: Deu 20:7

Betrothing was done by a solemn and mutual promise, but not by an actual contract. See Gen 19:14 Deu 22:23 .

Poole: Deu 20:9

Or rather, as the Hebrew hath it, they shall set or place the captains of the armies in the head or front of the people under their charge, that they may conduct and manage them, and by their example encourage their soldiers. But it is not likely they had their captains to make or choose when they were just going to battle.

Poole: Deu 20:10

This seems to be understood not of the cities of the Canaanites, as is manifest from Deu 20:16-18 , who were under an absolute sentence of utter destruction, Exo 23:32,33 De 7:1,2 ; whence they are blamed that made any league or peace with them, Jud 2:2 ; but of the cities either of other nations who injured or disturbed them, or commenced war against them, or aided their enemies, or oppressed their friends and allies; or of the Hebrews themselves, if they were guilty or abettors of idolatry or apostacy from God, or of sedition or rebellion against authority, or of giving protection and defence to capital offenders. See Ge 15 Jud 20 2Sa 20 , &c.

Poole: Deu 20:11

By their purses, and by their labours too, as appears from 1Ki 9:15 2Ch 8:7,8

Poole: Deu 20:13

A just punishment of their obstinate refusal of peace offered.

Poole: Deu 20:14

The little ones excused by their sex or age, as not involved in the guilt, nor being likely to revenge their quarrel.

Haydock: Deu 20:1

Egypt. Hence it appears that the doctrine of the Quakers, who condemn all wars, is contrary to that of God. If they were always essentially unlawful, He would never have authorized them. (Haydock)

Haydock: Deu 20:2

Priest. Eleazar, the high priest, acted in this capacity in the war against Madian, and sounded the trumpet, as it was not beneath his dignity. Many priests always attended the army, (Calmet) the captain of whom (Haydock) first made the declarations (ver. 5, 6, 7,) to the whole army; and these were repeated by the inferior priests at the head of each company, when the army was set in array. So were also the promises of protection, (ver. 3, 4,) when all were ready for battle. The Rabbins assert, that the option was granted only in those wars which were undertaken without the express command of God, and that officers were placed in the rear with hatchets or scythes, to cut the legs of those who attempted to flee. (Grotius; &c.) ---

But this seems to be an invention of their own, and Moses makes no distinction between voluntary wars and those of precept. These regulations were, no doubt, observed, through the sacred historians do not mention the particulars. (Calmet) See 1 Machabees iii. 56.

Haydock: Deu 20:3

Back. Hebrew, "do not quake," (Haydock) or fall into disorder, hurry, &c.

Haydock: Deu 20:4

God. All must be done in his name, by the direction of his ministers. The Jews pretend that the ark was carried in the midst of the army. But this does not seem to have been generally the case. (Calmet) ---

Of you. "We must co-operate, being assisted" by God, as St. Augustine (q. 30,) observes, in our spiritual conflicts. (Du Hamel)

Haydock: Deu 20:5

Captains. Hebrew, " shoterim, (Septuagint grammateis, ) shall proclaim to the people." Whether these were the chief officers, or only heralds, does not appear. (Calmet) ---

They were probably the priests attached to the army, ver. 2. See chap. i. 15. (Haydock) ---

Dedicate it. Hebrew, "begin to use it," on which occasion a feast was made. (Jansenius) ---

Psalm xxix seems to have been intended for such a solemnity. At the dedication of the walls of Jerusalem great rejoicings were made, 2 Esdras xii. 27. Josephus and the Rabbins allow a whole year for the occupation of the house, before the builder or new owner, could be obliged to go to war, in like manner as that term is specified for a person who had lately married a wife, chap. xxiv.5. The ancient Greeks deemed it a great misfortune to leave a house unfinished and a new wife desolate, which was the case of Protesilaus. (Homer, Iliad i.)

Haydock: Deu 20:6

Common. Hebrew, "hath not profaned it." (Menochius) ---

During the three first years, the fruit was not eaten. In the fourth it was sacred to the Lord, and given to the priests, so that the owner could not partake of the fruit till the fifth year, when it ceased to be in a manner sacred. Jonathan translates, "and has not redeemed it," by paying the first-fruits of the fifth year. Septuagint, "has not rejoiced in it," by feasting, as was probably the custom at the first vintage. Other fruit-trees entitled the owner to the like privilege. (Schikard., Jus. reg. 5.) ---

Whereof all may eat, is added by the Vulgate to explain what is meant by common. (Calmet)

Haydock: Deu 20:7

Taken her. It was customary to leave the espoused virgin in her father's house for the space of a year, (during which time, if she proved unfaithful, she was punished like an adulteress, chap. xxii. 23, &c.) and she could not be given till she was 12 years old. If she were 13 complete, when she was asked in marriage, she was only obliged to wait 30 days. (Selden, Uxor. ii. 1.) (Chap. xxv. 5.) Philo allows this immunity from war, only to those who had espoused a virgin. They were also freed from paying taxes, mending roads, &c., chap. xxix. 5. (Calmet) ---

Those who are entangled with worldly cares, are apt to discourage the valiant, and to dissuade fighting, for fear of losing these advantages: much more are those in danger who have to fight for a heavenly kingdom, if they be too much attached to the things of the earth. (Worthington; Haydock) ---

"That man who is enslaved to his wife, cannot serve in the warfare of the Lord." (St. Jerome, contra Jov. i.)

Haydock: Deu 20:8

Fear. Such often occasion the loss of battles. Alexander sent away all who had not courage to follow him in his expeditions. (Curtius x.) The Rabbins condemn these faint-hearted soldiers to carry water, &c., for the army, to prepare the roads and places for encampments. (Calmet) ---

But this seems contrary to the intention of the lawgiver, who sends them back to their houses.

Haydock: Deu 20:9

Man. Hebrew and Septuagint, "when the officers have made an end of speaking to the people, they shall appoint captains of the armies to lead forth the people." (Haydock) ---

It seems rather late to have this to do, when the battle was ready to commence, unless perhaps the whole was arranged in a general assembly, when no one was at the head of the people, (Calmet) as was sometimes the case in the days of the judges. (Haydock) ---

Hebrew of the Massorets implies, "The princes of the army shall make a review (or take down the numbers) at the head of the people."

Haydock: Deu 20:10

Peace. Interpreters are not agreed whether this law was general, and included the nations whom God had ordered the Hebrews to exterminate, or not. They were nothing but the executioners of his decree. They were commanded not to marry any of their daughters, but to put all to fire and sword, Exodus xxxiv. 15, 16. The cities which were not assigned to them for a possession, were to be treated in a different manner; (ver. 15,) and hence the Gabaonites, being convinced that they were comprised in the number of the devoted cities, pretended that they came from a great distance. Josue, (ix. 4, 7,) and the heads of the people, acknowledge that they could not make a league with those nations whose land they were to possess. Yet the Gemarra of Jerusalem asserts, that Josue proposed to the Chanaanites, "flight, peace, or war." The Gergesites hereupon fled into Africa, the Gabaonites accepted peace, and 31 kings declared for war. (Selden, Jur. vi. 13.) ---

Maimonides and Grotius (Jur. ii. 13,) maintain, that no war can be lawful, unless an offer of peace be made. The latter undertakes to prove, that the commands respecting the Chanaanites were conditional, and presupposed that they would not yield to the terms which were offered. Hence Rahab was saved, the league with the Gabaonites was kept, even after it was known who they really were. Solomon, who conquered some of the surviving Chanaanites, did not think himself bound to destroy them, 3 Kings ix. 2., and 2 Paralipomenon viii. 7. The reason why they seem to be consigned to death without pity, is because God foresaw their evil disposition, as Josue (xi. 20,) insinuates, and the Israelites under his eye gave quarter to some Chanaanites. "War, says St. Augustine, (ep. 189. ad Bonif.) is waged only that peace may be obtained." But these arguments do not seem so convincing, as to take away the opposition which God has established between these devoted nations and others, ver. 15. What he commands cannot be unjust, and the army only executes his sentence. (St. Augustine in Jos. q. 10.) Grotius allows that he foresaw the obstinacy of the Chanaanites, so that it would have been useless to offer them any terms; and if effect, we find no vestiges of any being offered in the books of Moses or of Josue. (Calmet) ---

Yet see chap. xxi. 10. (Haydock) ---

The Israelites might have many reasons for going to war either with their brethren, or with foreign nations, as to punish a heinous crime, a rebellion, &c.; (see Judges xx., 2 Kings x. 4, and xx. 15,) on which occasions they were bound to offer terms. (Calmet) ---

"A wise man ought to try every expedient before he takes up arms." (Terence.)

Haydock: Deu 20:11

Tribute. This was usually imposed by the victor, to defray the expenses of the war, and to prevent its breaking out again. The kings of Moab had to pay 100,000 rams, and as many sheep, to the kings of Juda, 4 Kings iii. 4. Hiram gave 120 talents of gold to Solomon, by way of tribute, 3 Kings ix. 15. Josue and Solomon condemned some of the Chanaanites to manual labour, 2 Paralipomenon viii. 8.

Haydock: Deu 20:12

Besiege it. The Rabbins assert, that when the city of Madian was attacked in the days of Moses, one side was left unmolested, that the inhabitants might escape, and that this practice was afterwards observed as a law. But we see nothing of the kind in Scripture.

Haydock: Deu 20:14

Excepting women, &c. These were supposed incapable of making any resistance, or of carrying arms. Slaves also were excused, on account of their want of liberty to choose for themselves, and old men, unless the war was undertaken by their advice. "I am not accustomed to wage war with captives, nor with women," said Alexander. (Curtius 5.)

Gill: Deu 20:1

When thou goest out to battle against thine enemies,.... There were two sorts of war the Israelites were engaged in, one commanded and another permitted, as Maimonides ^c distinguishes; one was by the order and appointment of God, as against the seven nations of Canaan; the other was voluntary and arbitrary, which was left to their own discretion and will, as they saw fit, when they were provoked or distressed, or were invaded by their enemies, or they saw reason to go out against them, and either act the offensive or defensive part, or both; and of each of these some things are said in this chapter:

and seest horses and chariots, and a people more than thou; the Israelites had no horses, and so no chariots, their armies were all infantry; but their neighbouring nations that made war with them had a large cavalry, and multitudes of chariots, which made them very formidable; thus Shishak, king of Egypt, in the times of Rehoboam, came against Jerusalem with 1200 chariots and 60,000, horsemen, and people without number; and Zerah the Ethiopian, in the times of Asa, came against him with an host of 100,000 men, and three hundred chariots, 2Ch 12:2.

be not afraid of them; because of the strength of their cavalry, the terrible approaches of their chariots, and the number of their men:

for the Lord thy God is with thee; hence, as Hezekiah says, more would be with them than with their enemies, with whom was an arm of flesh, but with them the Lord their God, 2Ch 32:7 and so the Targum of Jonathan,"for all of them shall be reckoned as one horse and one chariot before the Lord your God;''with whom numbers are nothing; and which adds,"for his Word shall be your help;''the eternal Logos, or Word of God; so Onkelos; and if God and his Word, his only begotten Son, are on the side of his people, they have nothing to fear from enemies, though ever so many and mighty:

which brought thee out of the land of Egypt; which is observed for the encouragement of their faith and confidence in him; for he that did that for them, what is it he cannot or will not do?

Gill: Deu 20:2

When all things are preparing for it, and it seems unavoidable:

that the priest shall approach and speak unto the people; not any priest, but one appointed for this service; who is called

the anointed of war, as Jarchi and Aben Ezra observe, and concerning whom Maimonides ^d is more particular; he says,"they appoint a priest to speak to the people at the time of war, and they anoint him with the anointing oil, and he is called the anointed of war; twice the anointed of war speaks unto the people, once in a book at the time they go forth, before they set in battle array, he says to the people, "what man is there", &c. and when he has caused his words to be heard, he returns; at another time, when they are set in array, he says, "fear not", &c.''this man seems to be an emblem of Gospel ministers, who are anointed with the gifts and graces of the Spirit of God, and whose business it is to encourage the people of God to fight the Lord's battles against sin, Satan, and the world, and not to be afraid of their spiritual enemies; directing them to take to them the whole armour of God, and to endure hardness as good soldiers of Christ, to follow him the captain of their salvation, assuring them of victory through him who makes them more than conquerors, and that their warfare is or shortly will be accomplished.

Gill: Deu 20:3

And shall say unto them, hear, O Israel,.... Exciting their attention to what he was about to say, and which, as Jarchi observes, was spoken in the holy tongue, or in the Hebrew language:

you approach this day unto battle against your enemies; were marching or ready to march, preparing to engage with them, and a battle seemed near at hand:

let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them; many words are made use of to animate them against those fears which the strength, number, and appearance of their enemies, would be apt to cause in them. Jarchi observes, that here are four exhortations, answerable to four things which the kings of the nations do (in order to inject terror into their enemies); they shake their shields, to clash them one against another, that hearing their noise they may be afraid of them and flee; they prance their horses, and make them neigh, to cause the noise of the hoofs of their horses to be heard; they shout with their voices, and blow with their trumpets: and accordingly these several clauses are so interpreted in the Misnah ^e""and let not your hearts faint"; at the neighing of the horses, and the brightness of swords: "fear not"; at the clashing of shields: "and do not tremble"; at the sound of trumpets: "neither be ye terrified" at the voice of shouting;''and no doubt but it takes in everything that has a tendency to cause fear, faintness, and dismay, which they are cautioned against.

Gill: Deu 20:4

For the Lord your God is he that goeth with you,.... To battle, and therefore they had no reason to fear and be dismayed, to be fainthearted, terrified, and tremble:

fear not, I am with thee,.... Isa 41:10, this, according to the Misnah ^f, respects the ark, and so Jarchi, which was a symbol of the divine Presence, and went with them to battle; see Jos 6:4.

to fight for you against your enemies, to save you; to annoy and destroy the one, and to protect and save the other; thus far the anointed priest addressed the people in an oration to this purpose: the account Maimonides gives of it is, that"when they have set their ranks, and are near to a battle, the anointed of war stands on an high place, and all the ranks before him, and says to them in the holy tongue, "hear, O Israel", &c. unto to save you; and then another priest under him causes it to be heard by all the people with an high voice ^g;''he repeated what the anointed of war had said, and expressed it with a loud voice, that all might hear.

Gill: Deu 20:5

And the officers shall speak unto the people,.... What these officers were is not easy to say; they seem not to be officers of the army, for they are distinguished from captains of the armies, Deu 20:9, unless they can be thought to be general officers; but the word for them is the same that is used of such that attended the judges and were ministers to them, Deu 16:18, and perhaps they were a sort of heralds that published and proclaimed what the anointed of war had said; and so the above writer ^h affirms, that what here follows was first spoken by him, and after that (what is said, Deu 20:3) the anointed of war speaks, saying:

what man is there,.... (to the end of Deu 20:7) thus far the anointed of war speaks, and then an officer causes all the people to hear it with an high voice, saying:

what man is there that hath built a new house, and hath not dedicated it? or perfected it, as the Targum of Jonathan, not quite finished it, has not, as that paraphrast says, fixed in it the door posts, or rather perhaps he means the Mezuzah, or writing, which the Jews thought themselves obliged to fasten to the door posts of their houses; see Deu 11:20 until this was done, an house was not thought to be completed; though Jarchi interprets this of inhabitation; of a man's having built a house, but has not yet dwelt in it; see Deu 28:30, so Josephus ⁱ explains it, of its not having been used and enjoyed by a man a full year; but there seems to be something more than all this in dedication; for though it does not signify a consecration or dedication of it to holy uses, as the dedication of the tabernacle and temple, yet there was something done, some ceremony used at entrance into a new house; a good man entered into it, no doubt, with prayer and praise, as the thirtieth psalm was composed by David at the dedication of his house; see Neh 12:27 and perhaps it was usual to have their friends together, and make a cheerful entertainment on the occasion. Ben Melech on the place, assures us it was a custom to make a feast and merriment at eating the first meal in a new house:

let him go and return to his house, lest he die in the battle, and another man dedicate it; or perfect it, as the above Targum, or dwell in it, as well as have the pleasure of entertaining his friends in it at the first opening of it; this was either a command, enjoining a man, in such a circumstance, to return, and so the rest that follow, or a permission to him, allowing him to do it if he thought fit.

Gill: Deu 20:6

And what man is he that hath planted a vineyard, and hath not yet eaten of it?.... Which he has a right to do, and it is hard for him to be deprived of it, 1Co 9:7 or "hath not made it common" ^k; according to the law in Lev 19:23. Three years the fruit of trees, and so of vines, might not be eaten; in the fourth, they were devoted to the Lord, and might be redeemed from the priest, and so made common; and on the fifth year were eaten in course; so the Targums of Jerusalem, Jonathan, and Jarchi, interpret it: "let him also go and return unto his house, lest he die in the battle, and another man eat of it"; or make it common, according to the above law: Aben Ezra seems to have another sense of this passage, deriving the word from another, which signifies piping and dancing, and observes, that it was a custom to sing, pipe, and dance in vineyards; and the Septuagint version is, "hath not been made merry of it"; though that may signify not having drank of the wine of it, to be made merry with it.

Gill: Deu 20:7

And what man is there that hath betrothed a wife, and hath not taken her?.... Home to his house and bedded with her; has only betrothed her, but is not properly married to her, the nuptials are not completed; this the Jews understand of anyone betrothed to him, whether a virgin or a widow, or the wife of a deceased brother (yea, they say, if his brother is dead in war, he returns and comes home), but not of a former wife divorced and received again ^m:

let him go and return unto his house, lest he die in battle, and another man take her; or marry her.

Gill: Deu 20:8

And the officers shall speak further unto the people,.... According to Maimonides ⁿ, the priest the anointed of war spoke to the end of Deu 20:7 and which the officers repeated after him to the people aloud, as before observed; and then after that an officer speaks of himself, or in his own words, and not in those of the priest, as follows:

what man that is fearful, &c. and then another officer causes all the people to hear it:

and they shall say, what man is there that is fearful and fainthearted? that has not courage to face his enemies, to whom the terrors of war, and especially of death, are dreadful; the Targum of Jonathan adds,"because of his sin;''whose sins stare him in the face, and lie heavy on his conscience; so that he is afraid he shall die in battle, and in his sins, and suffer divine vengeance; both these senses are observed in the Misnah ^y. According to R. Akiba, a fearful and fainthearted man is one"that cannot stand in battle array, or behold a drawn sword; but R. Jose the Galilean says, he is one that is afraid of the transgressions he has committed; and therefore the law joins to this all those things for which a man may return;''as having built a new house, planted a vineyard, and betrothed a wife; that so it might be thought it was on account of one or other of these that he returned, and not through faintheartedness, either because of the terrors of war, or of his own conscience for his sins:

let him go and return to his house, lest his brethren's heart faint as well as his heart; lest, by his pale looks and trembling joints, his fainting fits and swoons, he discourage the rest in the same company with him, and by his example make them unfit for war also.

Gill: Deu 20:9

And it shall be, when the officers have made an end of speaking unto the people,.... By reciting what the anointed of war said unto them, and by speeches of their own framing, to encourage to the battle; and all were dismissed that had leave to depart, and chose to take it:

that they shall make captains of armies to lead on the people; on to battle; that is, either the officers should do this, which may seem to confirm what has been hinted, that they might be generals of the army, who constituted captains under them, to lead the people on to battle: unless this is to be understood of the princes of Israel, or of the king when they had one, and his ministers; for it does not appear in any instance that the people chose their own officers over them, to go out before them, and lead them on to battle; or "to be at the head of them" ^z; which the Jewish writers understand in a very different sense; not to head them, or be at the head of them, to direct and command them, but to keep them from deserting: their sense is, that the officers having dismissed persons in the circumstances before described, and set stout men before them, and others behind them (i.e. the army of the people), with iron hatchets in their hands, and every one that sought to return, they had power to cut off his legs; since flight is the beginning of falling before their enemies ^a.

Gill: Deu 20:10

When thou comest nigh unto a city to fight against it,.... This is to be understood of an arbitrary war, as Jarchi observes; which they engaged in of themselves, or were provoked to by their enemies; which was their own choice, and according to their own will and pleasure; and their conduct towards their enemies in it was different from that in a war with the seven nations, commanded by the Lord, and distinguished from it, Deu 20:15.

then proclaim peace unto it; that is, offer them terms of peace; which were, that the inhabitants of it should renounce idolatry, and become their tributaries and servants.

Gill: Deu 20:11

And it shall be, if it make thee answer of peace,.... Comply with the terms of peace offered:

and open unto thee; the gates of the city and its garrisons, and deliver all into their hands:

then it shall be that all the people that is found therein; some having made their escape before the surrender of the city:

shall be tributaries unto thee: pay a yearly tax imposed upon them, as the Moabites sometimes did, and which was paid in lambs and rams with the wool, 2Ki 3:4

and they shall serve thee; not as slaves, or be in continual bondage and servitude; but upon occasion be called out to any public service, as joining them against their enemies, rebuilding palaces and cities, or repairing walls of cities, and the like; and in general acknowledge their dominion over them, and their own subjection to them, by paying an annual tribute, or sending gifts unto them; thus the Moabites, Syrians, and Edomites, became the servants of David, 2Sa 8:2.

Gill: Deu 20:12

And if it will make no peace with thee,.... Will not accept of terms of peace offered:

but will make war against thee; come out and fight, or prepare to defend themselves: then thou shall besiege it; surround and block it up on all sides with their forces; the Jews say only on three sides, leaving one for any to flee and make their escape if they thought fit; See Gill on Num 31:7.

Gill: Deu 20:13

And when the Lord thy God hath delivered it into thine hands,.... When, what with pressures without, and calamities within, the city is obliged to surrender: this is not to be imputed to the methods and arts of war used in besieging, or to the courage and skill of the besiegers; but to the power and providence of God succeeding means used, and sending famine or pestilence among the besieged, and inclining their hearts to deliver up their city:

thou shall smite every male thereof with the edge of the sword; the men in it, grown persons, as distinguished from little ones in the next verse; because it was owing to these it was not surrendered at once, when terms of peace were offered.

Gill: Deu 20:14

But the women, the little ones, and the cattle,.... These were to be spared; women, because of the weakness of their sex, and subjection to their husbands; and little ones, which take in males as well as females, as Jarchi observes, because of their tender age; and cattle because of their insensibility; all these having had no concern in holding out the siege:

and all that is in the city, even all the spoil thereof, shall thou take unto thyself; gold, silver, merchandise, household goods, utensils in trade, and whatever was of any worth and value to be found in their houses:

and thou shall eat the spoil of thine enemies, which the Lord thy God hath given thee; that is, enjoy all their wealth and riches, estates and possessions; for this is not to be restrained to things eatable only.

Gill: Deu 20:15

Thus shalt thou do unto all the cities which are very far off from thee,.... As all such were reckoned that were without the land of Israel, even all in their neighbouring nations, the Moabites, Edomites, Ammonites, Syrians, &c. for the children of Israel never went to war with any very distant nations, unless they came unto them and invaded them; nor did they seek to carry their conquests to any great distance, when the most powerful and victorious, as in the days of David and Solomon:

which are not of the cities of these nations; of these seven nations, as the Targum of Jonathan, the seven nations of the land of Canaan; all that were not of them were accounted foreign cities, and at a distance.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 20:1

¹ tn Heb “horse and chariot.”

² tn Heb “people.”

NET Notes: Deu 20:2

¹ sn The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God’s presence. The whole setting is clearly that of “holy war” or “Yahweh war,” in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14-18; 15:3-10; Deut 3:22; 7:18-24; 31:6, 8).

² tn Heb “and he will say to the people.” Cf. NIV, NCV, CEV “the army”; NRSV, NLT “the troops.”

NET Notes: Deu 20:4

¹ tn Or “to save you” (so KJV, NASB, NCV); or “to deliver you.”

NET Notes: Deu 20:5

¹ tn Heb “people” (also in vv. 8, 9).

² tn Heb “Who [is] the man” (also in vv. 6, 7, 8).

³ tn The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).

⁴ tn Heb “another man.”

NET Notes: Deu 20:7

¹ tn Heb “Who [is] the man.”

NET Notes: Deu 20:8

¹ tn Heb “his brother’s.”

² tn Heb “melted.”

NET Notes: Deu 20:9

¹ tn The Hebrew text includes “to the people,” but this phrase has not been included in the translation for stylistic reasons.

² tn Heb “princes of hosts.”

NET Notes: Deu 20:11

¹ tn Heb “if it answers you peace.”

² tn Heb “become as a vassal and will serve you.” The Hebrew term translated slaves (מַס, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3-27; cf. Josh 16:10; 17:13; Judg 1:28, 30-35; Isa 31:8; Lam 1:1).

NET Notes: Deu 20:13

¹ tn Heb “to your hands.”

Geneva Bible: Deu 20:1

When ^{( a )} thou goest out to battle against thine enemies, and seest horses, and chariots, [and] a people more than thou, be not afraid of them: for the LORD thy God [is] with thee, which brought thee up out of the land of Egypt.

^{( a )} Meaning, upon just occasion: for God does not permit his people to fight every time it seems good to them.

Geneva Bible: Deu 20:4

For the LORD your God [is] he that ^{( b )} goeth with you, to fight for you against your enemies, to save you.

^{( b )} Is present to defend you with his grace and power.

Geneva Bible: Deu 20:5

And the officers shall speak unto the people, saying, What man [is there] that hath built a new house, and hath not ^{( c )} dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.

^{( c )} For when they first entered to dwell in a house, they gave thanks to God, acknowledging that they had that benefit by his grace.

Geneva Bible: Deu 20:6

And what man [is he] that hath planted a vineyard, and hath not [yet] ^{( d )} eaten of it? let him [also] go and return unto his house, lest he die in the battle, and another man eat of it.

^{( d )} The Hebrew word signifies to make common or profane, (Lev 19:25)

Geneva Bible: Deu 20:11

And it shall be, if it make thee answer of ^{( e )} peace, and open unto thee, then it shall be, [that] all the people [that is] found therein shall be tributaries unto thee, and they shall serve thee.

^{( e )} If it accept peace.

Geneva Bible: Deu 20:15

Thus shalt thou do unto all the cities [which are] very far off from thee, which [are] not of the cities of these ^{( f )} nations.

^{( f )} For God had appointed the Canaanites to be destroyed, and made the Israelites the executers of his will, (Deu 7:1).

Commentary -- Verse Range Notes

TSK Synopsis: Deu 20:1-20

1 The priest's exhortation to encourage the people to battle.

5 The officers' proclamation of who are to be dismissed from the war.

10 How to use the cities that accept or refuse the proclamation of peace.

16 What cities must be devoted.

19 Trees of man's meat must not be destroyed in the siege.

MHCC: Deu 20:1-9

In the wars wherein Israel engaged according to the will of God, they might expect the Divine assistance. The Lord was to be their only confidence. In these respects they were types of the Christian's warfare. Those unwilling to fight, must be sent away. The unwillingness might arise from a man's outward condition. God would not be served by men forced against their will. Thy people shall be willing, Psa 110:3. In running the Christian race, and fighting the good fight of faith, we must lay aside all that would make us unwilling. If a man's unwillingness rose from weakness and fear, he had leave to return from the war. The reason here given is, lest his brethren's heart fail as well as his heart. We must take heed that we fear not with the fear of them that are afraid, Isa 8:12.

MHCC: Deu 20:10-12

The Israelites are here directed about the nations on whom they made war. Let this show God's grace in dealing with sinners. He proclaims peace, and beseeches them to be reconciled. Let it also show us our duty in dealing with our brethren. Whoever are for war, we must be for peace. Of the cities given to Israel, none of their inhabitants must be left. Since it could not be expected that they should be cured of their idolatry, they would hurt Israel. These regulations are not the rules of our conduct, but Christ's law of love. The horrors of war must fill the feeling heart with anguish upon every recollection; and are proofs of the wickedness of man, the power of Satan, and the just vengeance of God, who thus scourges a guilty world. But how dreadful their case who are engaged in unequal conflict with their Maker, who will not submit to render him the easy tribute of worship and praise! Certain ruin awaits them. Let neither the number nor the power of the enemies of our souls dismay us; nor let even our own weakness cause us to tremble or to faint. The Lord will save us; but in this war let none engage whose hearts are fond of the world, or afraid of the cross and the conflict. Care is here taken that in besieging cities the fruit-trees should not be destroyed. God is a better friend to man than he is to himself; and God's law consults our interests and comforts; while our own appetites and passions, which we indulge, are enemies to our welfare. Many of the Divine precepts restrain us from destroying that which is for our life and food. The Jews understand this as forbidding all wilful waste upon any account whatsoever. Every creature of God is good; as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.

Matthew Henry: Deu 20:1-9

Israel was at this time to be considered rather as a camp than as a kingdom, entering upon an enemy's country, and not yet settled in a country of their own; and, besides the war they were now entering upon in order to their settlement, even after their settlement they could neither protect nor enlarge their coast without hearing the alarms of war. It was therefore needful that they should have directions given them in their military affairs; and in these verses they are directed in managing, marshalling, and drawing up their own forces. And it is observable that the discipline of war here prescribed is so far from having any thing in it harsh or severe, as is usual in martial law, that the intent of the whole is, on the contrary, to encourage the soldiers, and to make their service easy to them.

I. Those that were disposed to fight must be encouraged and animated against their fears.

1. Moses here gives a general encouragement, which the leaders and commanders in the war must take to themselves: " Be not afraid of them, Deu 20:1. Though the enemy have ever so much the advantage by their numbers (being more than thou), and by their cavalry (their armies being much made up of horses and chariots, which thou art not allowed to multiply), yet decline not coming to a battle with them, dread not the issue, nor doubt of success."Two things they must encourage themselves with in their wars, provided they kept close to their God and their religion, otherwise they forfeited these encouragements: - (1.) The presence of God with them: " The Lord thy God is with thee, and therefore thou art not in danger, nor needest thou be afraid."See Isa 41:10. (2.) The experience they and their fathers had had of God's power and goodness in bringing them out of the land of Egypt, in defiance of Pharaoh and all his hosts, which was not only in general a proof of the divine omnipotence, but to them in particular a pledge of what God would do further for them. He that saved them from those greater enemies would not suffer them to be run down by those that were every way less considerable, and thus to have all he had done for them undone again.

2. This encouragement must be particularly addressed to the common soldiers by a priest appointed, and, the Jews say, anointed, for that purpose, whom they call the anointed of the war, a very proper title for our anointed Redeemer, the captain of our salvation: This priest, in God's name, was to animate the people; and who so fit to do that as he whose office it was as priest to pray for them? For the best encouragements arise from the precious promises made to the prayer of faith. This priest must, (1.) Charge them not to be afraid (Deu 20:3), for nothing weakens the hands so much as that which makes the heart tremble, Deu 20:3. There is need of precept upon precept to this purport, as there is here: Let not your hearts be tender (so the word is), to receive all the impressions of fear, but let a believing confidence in the power and promise of God harden them. Fear not, and do not make haste (so the word is), for he that believeth doth not make more haste than good speed. "Do not make haste either rashly to anticipate your advantages or basely to fly off upon every disadvantage."(2.) He must assure them of the presence of God with them, to own and plead their righteous cause, and not only to save them from their enemies, but to give them victory over them, Deu 20:4. Note, Those have no reason to fear that have God with them. The giving of this encouragement by a priest, one of the Lord's ministers, intimates, [1.] That it is very fit that armies should have chaplains, not only to pray for them, but to preach to them, both to reprove that which would hinder their success and to raise their hopes of it. [2.] That it is the work of Christ's ministers to encourage his good soldiers in their spiritual conflict with the world and the flesh, and to assure them of a conquest, yea, more than a conquest, through Christ that loved us.

II. Those that were indisposed to fight must be discharged, whether the indisposition did arise,

1. From the circumstances of a man's outward condition; as, (1.) If he had lately built or purchased a new house, and had not taken possession of it, had not dedicated it (Deu 20:5), that is, made a solemn festival for the entertainment of his friends, that came to him to welcome him to his house; let him go home and take the comfort of that which God had blessed him with, till, by enjoying it for some time, he become less fond of it, and consequently less disturbed in the war by the thoughts of it, and more willing to lie and leave it. For this is the nature of all our worldly enjoyments, that they please us best at first; after a while we see the vanity of them. Some think that this dedication of their houses was a religious act, and that they took possession of them with prayers and praises, with a solemn devoting of themselves and all their enjoyments to the service and honour of God. David penned the 30th Psalm on such an occasion, as appears by the title. Note, He that has a house of his own should dedicate it to God by setting up and keeping up the fear and worship of God in it, that he may have a church in his house; and nothing should be suffered to divert a man from this. Or, (2.) If a man had been at a great expense to plant a vineyard, and longed to eat of the fruit of it, which for the first three years he was forbidden to do by the law (Lev 19:23, etc.), let him go home, if he has a mind, and gratify his own humour with the fruits of it, Deu 20:6. See how indulgent God is to his people in innocent things, and how far from being a hard Master. Since we naturally covet to eat the labour of our hands, rather than an Israelite should be crossed therein, his service in war shall be dispensed with., Or, (3.) If a man had made up his mind to be married, and the marriage were not solemnized, he was at liberty to return (Deu 20:7), as also to tarry at home for one year after marriage (Deu 24:5), for the terrors of war would be disagreeable to a man who had just welcomed the soft scene of domestic attachment. And God would not be served in his wars by pressed men, that were forced into the army against their will, but they must all be perfectly volunteers. Psa 110:3, Thy people shall be willing. In running the Christian race, and fighting the good fight of faith, we must lay aside every weight, and all that which would clog and divert our minds and make us unwilling. The Jewish writers agree that this liberty to return was allowed only in those wars which they made voluntarily (as bishop Patrick expresses it), not those which were made by the divine command against Amalek and the Canaanites, in which every man was bound to fight.

2. If a man's indisposition to fight arose from the weakness and timidity of his own spirit, he had leave to return from the war, Deu 20:8. This proclamation Gideon made to his army, and it detached above two-thirds of them, Jdg 7:3. Some make the fearfulness and faintheartedness here supposed to arise from the terrors of an evil conscience, which would make a man afraid to look death and danger in the face. It was then thought that men of loose and profligate lives would not be good soldiers, but must needs be both cowards in an army and curses to it, the shame and trouble of the camp; and therefore those who were conscious to themselves of notorious guilt were shaken off. But it seems rather to be meant of a natural fearfulness. It was partly in kindness to them that they had their discharge (for, though shamed, they were eased); but much more in kindness to the rest of the army, who were hereby freed from the incumbrance of such as were useless and unserviceable, while the danger of infection from their cowardice and flight was prevented. This is the reason here given: Lest his brethren's heart fail as well as his heart. Fear is catching, and in an army is of most pernicious consequence. We must take heed that we fear not the fear of those that are afraid, Isa 8:12.

III. It is here ordered that, when all the cowards were dismissed, then captains should be nominated (Deu 20:9), for it was in a special manner necessary that the leaders and commanders should be men of courage. That reform therefore must be made when the army was first mustered and marshalled. The soldiers of Christ have need of courage, that they may quit themselves like men, and endure hardness like good soldiers, especially the officers of his army.

Matthew Henry: Deu 20:10-20

They are here directed what method to take in dealing with the cities (these only are mentioned, Deu 20:10, but doubtless the armies in the field, and the nations they had occasion to deal with, are likewise intended) upon which they made war. They must not make a descent upon any of their neighbours till they had first given them fair notice, by a public manifesto, or remonstrance, stating the ground of their quarrel with them. In dealing with the worst of enemies, the laws of justice and honour must be observed; and, as the sword must never be taken in hand without cause, so not without cause shown. War is an appeal, in which the merits of the cause must be set forth.

I. Even to the proclamation of war must be subjoined a tender of peace, if they would accept of it upon reasonable terms. That is (say the Jewish writers), "upon condition that they renounce idolatry, worship the God of Israel, as proselytes of the gate that were not circumcised, pay to their new masters a yearly tribute, and submit to their government:"on these terms the process of war should be stayed, and their conquerors, upon this submission, were to be their protectors, Deu 20:10, Deu 20:11. Some think that even the seven nations of Canaan were to have this offer of peace made to them; and the offer was no jest or mockery, though it was of the Lord to harden their hearts that they should not accept it, Jos 11:20. Others think that they are excluded (Deu 20:16) not only from the benefit of that law (Deu 20:13) which confines military execution to the males only, but from the benefit of this also, which allows not to make war till peace was refused. And I see not how they could proclaim peace to those who by the law were to be utterly rooted out, and to whom they were to show no mercy, Deu 7:2. But for any other nation which they made war upon, for the enlarging of their coast, the avenging of any wrong done, or the recovery of any right denied, they must first proclaim peace to the. Let this show, 1. God's grace in dealing with sinners: though he might most justly and easily destroy them, yet, having no pleasure in their ruin, he proclaims peace, and beseeches them to be reconciled; so that those who lie most obnoxious to his justice, and ready to fall as sacrifices to it, if they make him an answer of peace, and open to him, upon condition that they will be tributaries and servants to him, shall not only be saved from ruin, but incorporated with his Israel, as fellow-citizens with the saints. 2. Let it show us our duty in dealing with our brethren: if any quarrel happen, let us not only be ready to hearken to the proposals of peace, but forward to make such proposals. We should never make use of the law till we have first tried to accommodate matters in variance amicably, and without expense and vexation. We must be for peace, whoever are for war.

II. If the offers of peace were not accepted, then they must proceed to push on the war. And let those to whom God offers peace know that if they reject the offer, and take not the benefit of it within the time limited, judgment will rejoice against mercy in the execution as much as now mercy rejoices against judgment in the reprieve. In this case, 1. There is a promise implied that they should be victorious. It is taken for granted that the Lord their God would deliver it into their hands, Deu 20:13. Note, Those enterprises which we undertake by a divine warrant, and prosecute by divine direction, we may expect to succeed in. If we take God's method, we shall have his blessing. 2. They are ordered, in honour to the public justice, to put all the soldiers to the sword, for them I understand by every male (Deu 20:13), all that bore arms (as all then did that were able); but the spoil they are allowed to take to themselves (Deu 20:14), in which were reckoned the women and children. Note, A justifiable property is acquired in that which is won in lawful war. God himself owns the title: The Lord thy God gives it thee; and therefore he must be owned in it, Psa 44:3.

III. The nations of Canaan are excepted from the merciful provisions made by this law. Remnants might be left of the cities that were very far off (Deu 20:15), because by them they were not in so much danger of being infected with idolatry, nor was their country so directly and immediately intended in the promise; but of the cities which were given to Israel for an inheritance no remnants must be left of their inhabitants (Deu 20:16), for it put a slight upon the promise to admit Canaanites to share with them in the peculiar land of promise; and for another reason they must be utterly destroyed (Deu 20:17), because, since it could not be expected that they should be cured of their idolatry, if they were left with that plague-sore upon them they would be in danger of infecting God's Israel, who were too apt to take the infection: They will teach you to do after their abominations (Deu 20:18), to introduce their customs into the worship of the God of Israel, and by degrees to forsake him and to worship false gods; for those that dare violate the second commandment will not long keep to the first. Strange worships open the door to strange deities.

IV. Care is here taken that in the besieging of cities there should not be any destruction made of fruit-trees, Deu 20:19-20. In those times, when besiegers forced their way, not as now with bombs and cannon-ball, but with battering rams, they had occasion for much timber in carrying on their sieges: now because, in the heat of war, men are not apt to consider, as they ought, the public good, it is expressly provided that fruit-trees should not be used as timber-trees. That reason, for the tree of the field is man's (the word life we supply), all the ancient versions, the Septuagint, Targums, etc., read, For is the tree of the field a man? Or the tree of the field is not a man, that it should come against thee in the siege, or retire from thee into the bulwark. "Do not brutishly vent thy rage against the trees that can do thee no harm."But our translation seems most agreeable to the intent of the law, and it teaches us, 1. That God is a better friend to man than man is to himself; and God's law, which we are apt to complain of as a heavy yoke, consults our interest and comfort, while our own appetites and passions, of which we are so indulgent, are really enemies to our welfare. The intent of many of the divine precepts is to restrain us from destroying that which is our life and food. 2. That armies and their commanders are not allowed to make what desolation they please in the countries that are the seat of war. Military rage must always be checked and ruled with reason. War, though carried on with ever so much caution, is destructive enough, and should not be made more so than is absolutely necessary. Generous spirits will show themselves tender, not only of men's lives, but of their livelihoods; for, though the life is more than meat, yet it will soon be nothing without meat. 3. The Jews understand this as a prohibition of all wilful waste upon any account whatsoever. No fruit-tree is to be destroyed unless it be barren, and cumber the ground. "Nay,"they maintain, "whoso wilfully breaks vessels, tears clothes, stops wells, pulls down buildings, or destroys meat, transgresses this law: Thou shalt not destroy. "Christ took care that the broken meat should be gathered up, that nothing might be lost. Every creature of God is good, and, as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.

Keil-Delitzsch: Deu 20:1-9

Instructions Relating to Military Service. - If the Israelites went out to battle against their foes, and saw horses and chariots, a people more numerous than they were, they were not to be afraid, because Jehovah their God was with them. Horses and chariots constituted the principal strength of the enemies round about Israel; not of the Egyptians only (Exo 14:7), and of the Canaanites and Philistines (Jos 17:16; Jdg 4:3; 1Sa 13:5), but of the Syrians also (2Sa 8:4; 1Ch 18:4; 1Ch 19:18; cf. Psa 20:8).

Deu 20:2-4

If they were thus drawing near to war, i.e., arranging themselves for war for the purpose of being mustered and marching in order into the battle (not just as the battle was commencing), the priest was to address the warriors, and infuse courage into them by pointing to the help of the Lord. " The priest "is not the high priest, but the priest who accompanied the army, like Phinehas in the war against the Midianites (Num 31:6; cf. 1Sa 4:4, 1Sa 4:11; 2Ch 13:12), whom the Rabbins call המלחמה משׁיח (the anointed of the battle), and raise to the highest dignity next to the high priest, no doubt simply upon the ground of Num 31:6 (see Lundius, jüd. Heiligth. p. 523).

Deu 20:5-7

Moreover, the shoterim, whose duty it was, as the keepers of the genealogical tables, to appoint the men who were bound to serve, were to release such of the men who had been summoned to the war as had entered into domestic relations, which would make it a harder thing for them to be exposed to death than for any of the others: for example, any man who had built a new house and had not yet consecrated it, or had planted a vineyard and not yet eaten any of the fruit of it, or was betrothed to a wife and had not yet married her, - that such persons might not die before they had enjoyed the fruits of what they had done. " Who is the man, who, "i.e., whoever, every man who. " Consecrated the house, "viz., by taking possession and dwelling in it; entrance into the house was probably connected with a hospitable entertainment. According to Josephus (Ant. iv. 8, 41), the enjoyment of them was to last a year (according to the analogy of Deu 24:5). The Rabbins elaborated special ceremonies, among which Jonathan in his Targum describes the fastening of slips with sentences out of the law written upon them to the door-posts, as being the most important (see at Deu 6:9 : for further details, see Selden, de Synedriis l. iii. c. 14, 15). Cerem is hardly to be restricted to vineyards, but applied to olive-plantations as well (see at Lev 19:10). חלּל , to make common, is to be explained from the fact, that when fruit-trees were planted (Lev 19:23.), or vines set (Jdg 19:24), the fruit was not to be eaten for the first three years, and that of the fourth year was to be consecrated to the Lord; and it was only the fruit that was gathered in the fifth year which could be applied by the owner to his own use, - in other words, could be made common. The command to send away from the army to his own home a man who was betrothed but had not yet taken his wife, is extended still further in Deu 24:5, where it is stated that a newly married man was to be exempt for a whole year from military service and other public burdens. The intention of these instructions was neither to send away all persons who were unwilling to go into the war, and thus avoid the danger of their interfering with the readiness and courage of the rest of the army in prospect of the battle, nor to spare the lives of those persons to whom life was especially dear; but rather to avoid depriving any member of the covenant nation of his enjoyment of the good things of this life bestowed upon him by the Lord.

Deu 20:8

The first intention only existed in the case of the timid (the soft-hearted or despondent). ימּס ולא , that the heart of thy brethren "may not flow away," i.e., may not become despondent (as in Gen 17:15, etc.).

Deu 20:9

When this was finished, the shoterim were to appoint captains at the head of the people (of war). פּקד , to inspect, to muster, then to give the oversight, to set a person over anything (Num 3:10; Num 4:27). The meaning "to lead the command"( Schultz ) cannot be sustained; and if"captains of the armies"were the subject, and reference were made to the commanders in the war, the article would not be omitted. If the shoterim had to raise men for the war and organize the army, the division of the men into hosts ( Zebaoth ) and the appointment of the leaders would also form part of the duties of their office.

Keil-Delitzsch: Deu 20:10-11

Instructions Concerning Sieges. - Deu 20:10, Deu 20:11. On advancing against a town to attack it, they were "to call to it for peace," i.e., to summon it to make a peaceable surrender and submission (cf. Jdg 21:13). "If it answered peace," i.e., returned an answer conducing to peace, and " opened "(sc., its gates), the whole of its inhabitants were to become tributary to Israel, and serve it; consequently even those who were armed were not to be put to death, for Israel was not to shed blood unnecessarily. מס does not mean feudal service , but a feudal slave (see at Exo 1:11).

Keil-Delitzsch: Deu 20:12-14

If the hostile town, however, did not make peace, but prepared for war, the Israelites were to besiege it; and if Jehovah gave it into their hands, they were to slay all the men in it without reserve ("with the edge of the sword,"see at Gen 34:26); but the women and children and all that was in the city, all its spoil, they were to take as prey for themselves, and to consume (eat) the spoil, i.e., to make use of it for their own maintenance.

Keil-Delitzsch: Deu 20:15-18

It was in this way that Israel was to act with towns that were far off; but not with the towns of the Canaanites (" these nations "), which Jehovah gave them for an inheritance. In these no soul was to be left alive; but these nations were to be laid under the ban, i.e., altogether exterminated, that they might not teach the Israelites their abominations and sins (cf. Deu 7:1-4; Deu 12:31). כּל־נשׁמה , lit., every breath, i.e., everything living, by which, however, human beings alone are to be understood (comp. Jos 10:40; Jos 11:11, with Deu 11:14).

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 12:1--25:19

B. An exposition of selected covenant laws 12-25

Moses' homiletical exposition of the law of Israel that follows explains reasons for the covenant laws that arose from the Ten Commandments. This address concludes with directions for celebrating and confirming the covenant (26:1-15). The section contains a mixture of laws previously revealed to the Israelites and other laws not previously revealed in the code given at Sinai (Exod. 20:1-23:19). This is instruction preached rather than codified as comprehensive legislation.

"The specific laws in this section were given to help the people subordinate every area of their lives to the LORD, and to help them eradicate whatever might threaten that pure devotion."¹⁴³

"Placement of the instruction about worship at the sanctuary in first position indicates clearly its priority for Deuteronomy, which assumes that the starting point for the proper, full, and exclusive love of the Lord (the primary demand of the first and second commandments and the Shema) is found in the way Israel carries out the activities of worship."¹⁴⁴

There is an obvious general movement from laws dealing with Israel's religious life (12:1-16:17) to those affecting her civil life (16:18-22:8) and finally to those touching personal life (22:9-26:15).

Two writers suggested the following outlines for these chapters.¹⁴⁵

Commandment	Merrill	Kaufman	Description
1	12:1-31	ch. 12	Fidelity
2	12:32-13:18	ch. 12	Worship
3	14:1-21	13:1-14:27	Name of God
4	14:22-16:17	14:28-16:17	Sabbath
5	16:18-18:22	16:18-18:22	Authority
6	19:1-22:8	19:1-22:8	Murder
7	22:9-23:18	22:9-23:19	Adultery
8	23:19-24:7	23:20-24:7	Theft
9	24:8-25:4	24:8-25:4	False witness
10	25:5-19	25:5-16	Coveting

". . . the entire second discourse of Moses (Deut. 5-26) is a single literary unit that convincingly demonstrates that the moral law informs the statutes, judgments . . . and commands of God."¹⁴⁶

In contrast with the Book of the Covenant (Exod. 20-23), the Deuteronomic Code, as some scholars prefer to call this section (chs. 12-26), is a popular exposition rather than a formal legal code. Its purpose was to explain to the generation entering the land all the laws that needed clarification, emphasis, and application, in view of Israel's imminent entrance into Canaan. These laws reflect a centralized, monarchical society.

The value of this section of Scripture to the Christian today lies primarily in its revelation of the heart, mind, and will of God. The modern student of these chapters should look for this kind of insight here.

Constable: Deu 19:1--22:9

6. Laws arising from the sixth commandment 19:1-22:8

The sixth commandment is, "You shall not murder" (5:17). The representative laws in this chapter all protected people who were vulnerable for one reason or another. Civil law is in view.

Constable: Deu 20:1-20

War ch. 20

These instructions deal with how Israel was to come into possession of the Promised Land (cf. Num. 33:50-56). They are in the context of civil legislation because Israel did not have a standing army. Soldiers volunteered to go into battle. Warfare and its prosecution are relevant to the subject of death and thus to the sixth commandment. This section provided a "manual of warfare" for the Israelites outlining their attitude and approach toward national enemies.²¹⁸

"Because Yahweh was God not only of Israel but also of all the earth, these interests [of warfare] extended far beyond Israel's narrow concerns. He was, however, Israel's God in a special way, and as such He would lead His people in battle as the divine warrior (20:4)."²¹⁹

In all wars Israel was to remember that God was with her and to rely on His help with confidence regardless of the enemy's strength (vv. 1-4). Christians too should recall God's past faithfulness when we encounter adversity and gain courage from His promises that He will be with us (Matt. 28:20; Heb. 13:5-6). The priest (v. 2) was not necessarily the high priest but the priest who accompanied the army in battle (as Phinehas did in Numbers 31:6).

"In the ancient world, priests and interpreters of omens were regular members of military staffs (cf. Num 10:8, 9; 31:6; I Sam 7:9ff.). The function of the Israelite priest was not analogous to that of a modern army chaplain. He rather represented the sanctuary in the name of which the Israelite host advanced; he consecrated the battle to the glory of the Lord of hosts and of his covenant kingdom."²²⁰

All soldiers with new responsibilities that would have distracted them from concentrating on their work as warriors (vv. 5-7), as well as fearful soldiers (v. 8), did not have to participate in a given battle.

"Beginnings were important in the Semitic mind and hence also in Israel. Since death in battle would deprive certain groups of men from commencing particular enterprises, exemptions were made."²²¹

"It is a well-attested fact that fear or preoccupation in the midst of conflict can endanger the life not only of the person afflicted by it but also the person's compatriots. . . .

"In each of these instances death in war resulted in the dispossession of blessing and its appropriation by someone else who otherwise had no just claim to it. Mixed with the demand for compulsory military service, then, was a leaven of compassion that made possible to all men the enjoyment of that which constitutes life in its fullest--home, sustenance, and family love."²²²

God's purpose was to use only the best soldiers, those who were confident of God's promise of victory. Israel did not need a large army since God would fight for her.

The cities far from the Promised Land, contrasted with Canaanite cities (vv. 10-15), were not as degenerate as the Canaanite towns. Aramean women adopted the religions of their husbands, which is why Abraham insisted that his servant get a wife for Isaac from the Aramean culture rather than from among the Canaanites (Gen. 24). Thus the women and children of these more remote lands did not have to die. King Ahab later married a Canaanite woman, Jezebel, who did not adopt her husband's faith but imported Baalism into Israel.

The Israelite commanders were to offer terms of peace to each city they attacked outside the Promised Land (vv. 15-16). Israel was not to shed blood unnecessarily. If the city accepted the terms, the population would serve the Israelites (cf. Josh. 9:3-27). If it refused, the Israelites would kill all the males but spare the females, animals, and spoil. The Israelites were to destroy completely the people within the Promised Land (vv. 16-18).²²³

"The central purpose of these instructions is to emphasize that Israel's warfare was not intended for foreign aggression or personal wealth (cf Ge 14:21-24)."²²⁴

The law guarding fruit trees seems intended for application in all sieges whether against the Canaanites or others (vv. 19-20). Fruit trees were part of God's provision of food for His people. Other ancient nations wreaked total havoc in the territories they conquered.²²⁵ However, Israel was not to destroy the important natural resource of fruit trees except for the reason stated (v. 20).

God's people should conduct their spiritual warfare confident in God's presence, power, and ultimate victory (cf. 2 Cor. 10:3-4; Eph. 6:12; Col. 2:15).

Guzik: Deu 20:1-20

Deuteronomy 20 - Instructions Concerning Warfare

A. The spiritual and practical preparation of the army.

1. (1) The command to trust in God.

When you go out to battle against your enemies, and see horses and 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.

a. When you go out to battle against your enemies, and see horses and chariots and people more numerous than you: Israel, a small nation surrounded by great empires, was rarely in a strategically superior position. In battle, they usually saw horses and chariots and people more numerous than you.

b. Do not be afraid of them: Despite the clear danger, they also had a clear command from God to not fear. Israel was commanded to not fear what any logical military man would fear: superior numbers, superior technology, and superior equipment.

c. For the LORD your God is with you: Yet, Israel was given a reason to not fear. God did not deny that the enemies of Israel would usually have more horses, chariots, and people than Israel. But God asked them to recognize a greater fact: That the LORD your God is with you.

i. As Paul said it in Romans 8:31: If God is for us, who can be against us? One with God makes an unbeatable majority.

d. Who brought you up from the land of Egypt: Israel was also given evidence for faith. God didn't ask Israel to have a "blind" trust in Him. They could trust Him as they went into battle because He had proven Himself mighty and faithful before. He had a track record which could be trusted.

2. (2-4) The command to encourage people before battle.

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; for the LORD your God is He who goes with you, to fight for you against your enemies, to save you."

a. When you are on the verge of battle: At this critical time, it was the job of the priest to encourage the soldiers to trust in God. Though the priests were not normally to go into battle themselves (they were not numbered among the fighting men of Israel, Numbers 1:47-53), the priests still had an important job when Israel went to war - to spiritually teach and encourage the soldiers!

b. The LORD your God is He who goes with you, to fight for you against your enemies, to save you: This was the reason for courage. When Israel was obedient, and trusting in God, they could never lose. But when they were disobedient, or not trusting, they could never win - even if they had superior forces.

3. (5-9) How to shrink an army, and make it more effective.

Then the officers shall speak to the people, saying: "What man is there who has built a new house and has not dedicated it? Let him go and return to his house, lest he die in the battle and another man dedicate it. Also what man is there who has planted a vineyard and has not eaten of it? Let him go and return to his house, lest he die in the battle and another man eat of it. And what man is there who is betrothed to a woman and has not married her? Let him go and return to his house, lest he die in the battle and another man marry her." The officers shall speak further to the people, and say, "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." 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.

a. What man is there who has built a new house and has not dedicated it? God first told the officers of the army of Israel to send home all the soldiers who had unfinished business at home: a home he has not used, a vineyard he has not harvested, or an engaged woman he has not married - let them go home.

b. What man is there who is fearful and fainthearted? Next, the officers of Israel were to send home all who were fearful and fainthearted. They might just make the others fearful also! In the spiritual army of God, He only wants willing, brave soldiers.

c. When the officers have finished speaking to the people: God was perfectly willing to use those who were left after the officers had excused all of those under the previous two conditions. Both of these exemptions - remarkable among any army - were a powerful testimony that Israel trusted in God for military victory, not in their own ability to raise a mighty, large army.

i. To God, the size of the army wasn't important; the heart of the army was far more important. He didn't want people who might be distracted from the real battle by worrying about the cares of everyday life (their home, their vineyard, their fiancée'); nor did He want people who were not really trusting Him. God could do more through a smaller army that was really committed to Him than through a bigger army that was full of compromise.

ii. The story of Gideon (Judges 7) is a powerful illustration of this; Gideon started with an army of 32,000, but it was too big - so he sent home those who were afraid, and 22,000 left! But it was still too big, so God had him send home 7,700 more, so he only had an army of 300 to fight against a Midianite army of 135,000! Yet God gave him the victory.

d. Make captains of the armies to lead the people: God commanded that His army have leadership. No matter how good the soldiers were, they needed to have good leadership.

B. Instructions for battle.

It is important to note that God gave instructions to Israel on how to conduct war. There are, in God's way of doing things, rules for war. It cannot be conducted in any way conceivable or in any way that might bring victory. These principles are reflected in the ancient Christian teachings regarding just war.

1. (10-11) The offer of peace.

When you go near a city to fight against it, then proclaim an offer of peace to it. 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.

a. When you go near a city to fight against it: The following verses describe the normal battle procedures for Israel. There were many times when God gave specific instructions which would supersede these normal instructions, such as with the battle of Jericho or the conquest of Canaan in general.

b. Proclaim an offer of peace: It was important that Israel did not fight unnecessarily. If the city would agree to terms of peace, then they should come to an agreement.

c. It shall be placed under tribute to you: The conquered city would be made a tribute city to Israel, subservient to the nation of Israel.

2. (12-15) Conquering a city through siege and battle.

Now if the city will not make peace with you, but makes war against you, then 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 of the cities of these nations.

a. You shall besiege it: Typically, a walled city was conquered by use of the siege. Enemy armies surrounded a city and cut off all their supplies and contact with the outside world. When the city was sufficiently weakened through hunger or thirst, they either surrendered or were conquered. Sometimes a siege would last for years.

i. There are a few horrific sieges described in the Scriptures, such as a siege of Samaria in 2 Kings 6:24-33.

b. You shall strike every male: It was simply understood in the ancient world that any surviving male would be a perpetual enemy of the people who had conquered his city. Prisoners of war were often not taken in ancient warfare; enemies were simply killed.

c. You shall plunder for yourself: Plunder provided the wages for the army in ancient warfare, and underwrote the expenses for the battle.

3. (16-18) The command to utterly destroy the Canaanites.

But of the cities of these peoples which the LORD your God gives you as an inheritance, you shall let nothing that breathes remain alive, but you shall utterly destroy them: 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 all their abominations which they have done for their gods, and you sin against the LORD your God.

a. You shall let nothing that breathes remain: The previous commands regarding warfare did not apply to the upcoming conquest of Canaan. There, not only was Israel not to offer peace to the cities, but they were also to destroy everything, not only the adult males. This was a unique war of judgment, more than a war of conquest or defense.

b. Lest they teach you to do according to their abominations which they have done for their gods: This explains why such a complete destruction was commanded. The culture of the Canaanites was so corrupt - socially, morally, and spiritually - that God considered it irredeemable, and ripe for judgment. In this unique war, the armies of Israel were to bring that judgment upon the Canaanites.

4. (19-20) The command to save trees for food during a siege.

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 down 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 siegeworks against the city that makes war with you, until it is subdued.

a. When you besiege a city for a long time: When an army surrounded a city during a siege, the army would forage around the countryside for supplies. Needing wood for building and fuel, it would be common for the besieging army to cut down trees in the area around the city.

b. Only the trees which you know are not trees for food you may destroy and cut down: However, God commanded Israel against cutting down trees for food when they besieged a city. They had to take a long-term view (one good for the ecology), and see that their immediate need for wood was less important than the long-term good of the area.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 20 (Chapter Introduction)

Overview

Deu 20:1, The priest’s exhortation to encourage the people to battle; Deu 20:5, The officers’ proclamation of who are to be dismissed from the war; Deu 20:10, How to use the cities that accept or refuse the proclamation of peace; Deu 20:16, What cities must be devoted; Deu 20:19, Trees of man’s meat must not be destroyed in the siege.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 20 (Chapter Introduction)

CHAPTER 20

The priest’ s exhortation to encourage the people to fight their enemies, Deu 20:1-4 . The officers’ proclamation who are to be dismissed from the war, Deu 20:5-9 . A proclamation of peace to be made to besieged cities, Deu 20:10 , and to deal with them as they accept or refuse it, Deu 20:11-18 . What trees were to be cut down for the siege, and what not, Deu 20:19,20 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 20 (Chapter Introduction)

(Deu 20:1-9) Exhortation and proclamation respecting those who went to war.

(Deu 20:10-20) Peace to be offered, What cities were to be devoted.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 20 (Chapter Introduction)

This chapter settles the militia, and establishes the laws and ordinances of war, I. Relating to the soldiers. 1. Those must be encouraged that were drawn up to battle (Deu 20:1-4). 2. Those must be dismissed and sent back again whose private affairs called for their attendance at home (Deu 20:5-7), or whose weakness and timidity unfitted them for service in the field (Deu 20:8, Deu 20:9). II. Relating to the enemies they made war with. 1. The treaties they must make with the cities that were far off (Deu 20:10-15). 2. The destruction they must make of the people into whose land they were going (Deu 20:16-18). 3. The care they must take, in besieging cities, not to destroy the fruit-trees (Deu 20:19, Deu 20:20).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 20 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 20

In this chapter rules are given to be observed in times of war. When a battle was near, a priest was to address the soldiers, and encourage them to fight, Deu 20:1, then the officers were to declare who might return home, Deu 20:5 when an enemy's city was approached, peace was to be proclaimed on certain conditions, which, if accepted of, the inhabitants were to be tributaries and servants, but if not, when taken, all were to be put to the sword, excepting women, children, and cattle, Deu 20:10, but those of the seven nations were to be utterly destroyed, Deu 20:16, and, during a siege, no trees bearing fruit fit for food were to be cut down, Deu 20:19.