Text -- Deuteronomy 20:13-20 (NET)

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.

Laws Concerning War with Canaanite Nations

20:16 As for the cities of these peoples that the Lord your God is going to give you as an inheritance, you must not allow a single living thing to survive. 20:17 Instead you must utterly annihilate them– the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites– just as the Lord your God has commanded you, 20:18 so that they cannot teach you all the abhorrent ways they worship their gods, causing you to sin against the Lord your God. 20:19 If you besiege a city for a long time while attempting to capture it, you must not chop down its trees, for you may eat fruit from them and should not cut them down. A tree in the field is not human that you should besiege it! 20:20 However, you may chop down any tree you know is not suitable for food, and you may use it to build siege works against the city that is making war with you until that city falls.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 20:16

No man. For the beasts, some few excepted, were given them for a prey.

Wesley: Deu 20:19

Which is to be understood of a general destruction of them, not of the cutting down some few of them, as the conveniency of the siege might require.

Wesley: Deu 20:19

The sustenance or support of his life.

JFB: Deu 20:19

In a protracted siege, wood would be required for various purposes, both for military works and for fuel. But fruit-bearing trees were to be carefully spared; and, indeed, in warm countries like India, where the people live much more on fruit than we do, the destruction of a fruit tree is considered a sort of sacrilege.

JFB: Deu 20:20

It is evident that some sort of military engines were intended; and accordingly we know, that in Egypt, where the Israelites learned their military tactics, the method of conducting a siege was by throwing up banks, and making advances with movable towers, or with the testudo [WILKINSON].

Clarke: Deu 20:17

But thou shalt utterly destroy them - The above reasoning will gain considerable strength, provided we could translate כי החרם תחרימם ki hacharem tacharimem , thou shalt utterly subdue them - slaying them if they resist, and thus leaving nothing alive that breathed; or totally expel them from the land, or reduce them to a state of slavery in it, that they might no longer exist as a people. This certainly made them an anathema as a nation, wholly destroying their political existence. Probably this was so understood by the Gibeonites, viz., that they either must be slain or utterly leave the land, which last was certainly in their power, and therefore, by a stratagem, they got the princes of Israel to make a league with them. When the deceit was discovered, the Israelites, though not bound by their oath, because they were deceived by the Gibeonites, and therefore were under no obligation to fulfill their part of the covenant; yet, though they had this command before their eyes, did not believe that they were bound to put even those deceivers to death; but they destroyed their political existence, by making them hewers of wood and drawers of water to the congregation; i. e., slaves to the Israelites. (See Joshua 9). Rahab and her household also were spared. So that it does not appear that the Israelites believed that they were bound to put every Canaanite to death. Their political existence was under the anathema, and this the Hebrews annihilated

That many of the Canaanites continued in the land even to the days of Solomon, we have the fullest proof; for we read, 2Ch 8:7 : "All the people of the land that were left of the Hittites, Amorites, Perizzites, Hivites, and Jebusites, who were left in the land, whom the children of Israel consumed not, them did Solomon make to pay tribute to this day."Thus Solomon destroyed their political existence, but did not consider himself bound by the law of God to put them to death.

Clarke: Deu 20:19

(For the tree of the field is man’ s life) to employ them in the siege - The original is exceedingly obscure, and has been variously translated, כי האדם עץ השדה לבא מפניך במצור ki haadam ets hassadeh labo mippaneycha bammatsor . The following are the chief versions: For, O man, the trees of the field are for thee to employ Them in the siege - or, For it is man, and the tree of the field, that must go before thee for a bulwark - or, For it is a tree, and not men, to increase the number of those who come against thee to the siege - or, lastly, The tree of the field (is as) a man, to go before thy face for a bulwark. The sense is sufficiently clear, though the strict grammatical meaning of the words cannot be easily ascertained: it was a merciful provision to spare all fruit-bearing trees, because they yielded the fruit which supported man’ s life; and it was sound policy also, for even the conquerors must perish if the means of life were cut off

It is diabolic cruelty to add to the miseries of war the horrors of famine; and this is done where the trees of the field are cut down, the dykes broken to drown the land, the villages burnt, and the crops wilfully spoiled. O execrable war! subversive of all the charities of life

There are several curious particulars in these verses

1.    The people had the most positive assurances from God that their enemies should not be able to prevail against them by strength, numbers, nor stratagem, because God should go with them to lead and direct them, and should fight for them; and against his might none could prevail

2.    All such interferences were standing proofs of the being of God, of his especial providence, and of the truth of their religion

3.    Though God promised them such protection, yet they were to expect it in the diligent use of their own prudence and industry. The priests, the officers, and the people, had their respective parts to act in this business; if they did their duty respectively, God would take care that they should be successful. Those who will not help themselves with the strength which God has already given them, shall not have any farther assistance from him. In all such cases, the parable of the talents affords an accurate rule

4.    Their going to war against their enemies must not deprive them of mercy and tenderness towards their brethren. He who had built a house and had not yet dwelt in it, who had planted a vineyard and had not eaten of its fruits, who had betrothed a wife and had not yet taken her to his house, was not obliged to go to battle, lest he should fall in the war, and the fruits of his industry and affection be enjoyed by others. He who was faint-hearted was also permitted to return, lest he should give way in the heat of battle, and his example have a fatal influence on others.

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.

Calvin: Deu 20:19

19.When thou shalt besiege a city a long time. I have not hesitated to annex this precept to the Eighth Commandment, for when God lays a restraint on the liberty of inflicting injuries in the very heat of war, with respect to felling trees, much more did He desire His people to abstain from all mischievous acts in time of peace. The sum is, that although the laws of war opened the gate to plunder and rapine, still they were to beware, as much as possible, lest the land being desolated, it should be barren for the future; in short, that the booty was so to be taken from the enemy, as that the advantage of the human race should still be considered, and that posterity might still be nourished by the trees which do not quickly arrive at the age of fruit-bearing. He commands them to spare fruit-trees, first of all, for this reason, because they supply food to all men; and thus the blessing of God is manifested in them. He then adds, as a second reason, that trees are exposed to everybody, whereby He signifies that war should not be waged with them as with men. This passage is indeed variously explained, but the sense which I have chosen accords very well and appears to be the right one. For, ¹⁶⁰ although the letter ה is demonstrative, according to the rules of grammar, and thus points out the enemy; yet, in my opinion, the sentence is to be taken interrogatively. But מצור , matzor, signifies rather a bulwark than a siege. God, therefore, indirectly reproves the stupidity and madness of men, who, when in arms, exert their strength against a tree which does not move from its place, but waits to meet them. Thus the open field is contrasted with the bulwark. Meanwhile, God permits ramparts and palisadoes, and other machines used in sieges, to be made of trees which do not bear fruit, and only provides that the tempest of war, which ought to be momentary, should not strip the land of its ornaments for many years. Still, there is no such strict rule laid down as that a fruit-tree may not be cut down if necessity demands it; but God restrains the Israelites from giving way to destruction and devastation under the impulse of anger and hatred, and in forgetfulness of the calls of humanity.

Defender: Deu 20:16

This commandment, repeated through Moses and Joshua in various ways and times during the exodus and conquest, has been the object of tremendous criticism by enemies of Biblical theism. Such critics have charged God with sadistic cruelty. The Lord, of course, does not need to defend His actions. Whatever He does is right by definition. There is a time coming, in fact, when all who have rebelled against Him, rejecting His righteousness and His love (as had these Canaanites), will be "punished with everlasting destruction from the presence of the Lord" (2Th 1:9)."

Defender: Deu 20:18

This was the main reason for God's sweeping judgment on the Canaanites. In fact, when the Israelites failed to carry out God's command, they themselves were led into apostasy and finally into exile. It would have been better if these hopelessly apostate tribes could have been prevented from spreading their utter moral corruption to future generations. The immorality and cruelty of the Canaanite tribes has been confirmed by various artifacts and inscriptions found by archaeologists. Regarding the children who would be too young to choose right or wrong or to understand about God, we can assume such were safe in virtue of the future redemptive work of Christ."

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

TSK: Deu 20:16

Deu 7:1-4, Deu 7:16; Num 21:2, Num 21:3, Num 21:35, Num 33:52; Jos 6:17-21, Jos 9:24, Jos 9:27, Jos 10:28, Jos 10:40; Jos 11:11, Jos 11:12, Jos 11:14

TSK: Deu 20:17

thou shalt : Isa 34:5, Isa 34:6; Jer 48:10, Jer 50:35-40; Eze 38:21-23; Rev 19:18

the Hittites : Deu 7:1

TSK: Deu 20:18

Deu 7:4, Deu 7:5, Deu 12:30, Deu 12:31, Deu 18:19; Exo 23:33; Jos 23:13; Jdg 2:3; Psa 106:34-40; 1Co 15:33; 2Co 6:17; Eph 5:11; 2Th 3:14; 1Ti 6:5; 2Ti 2:17, 2Ti 2:18; Rev 18:3-5

TSK: Deu 20:19

thou shalt not : Mat 3:10, Mat 7:15-20, Mat 21:19; Luk 13:7-9; Joh 15:2-8

for the tree : etc. or, for, O man, the tree of the field is to be employed in the siege, The original is exceedingly difficult. The LXX has it, ""Is the tree in the field a man, to enter the trench before thee?""The Latin Vulgate: ""For it is a tree, and not a man, neither can it increase the number of those who war against thee;""Onkelos, ""For the tree of the field is not as a man, that it should come against thee in the siege;""and to the same purpose the Arabic, Philo, and Josephus who say, ""If trees could speak, they would cry out, that it is unjust that they, who were no cause of the war, should suffer the miseries of it.""However rendered, the sense is sufficiently clear, and it is a merciful provision to spare all the fruit trees for the support of both the besieged and besiegers. Deu 26:6

to employ : etc. Heb. to go from before thee

TSK: Deu 20:20

thou shalt build : Deu 1:28; 2Ch 26:15; Ecc 9:14; Isa 37:33; Jer 6:6, Jer 33:4; Eze 17:17

be subdued : Heb. come down

Commentary -- Word/Phrase Notes (per Verse)

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 20:13

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.

Poole: Deu 20:16

Heb. no seed , i.e. no man, as that word is oft used. Compare Jos 10:40 , with Deu 11:14 . For the beasts, some few excepted as being under a special curse, were given them for a prey.

Poole: Deu 20:19

The trees thereof to wit, the fruit trees, as appears from the following words; which is to be understood of a general destruction of them, not of the cutting down of some few of them, as the conveniency of the siege might require.

Man’ s life i.e. the sustenance or support of his life, as life is taken Deu 24:6 . But this place may be otherwise translated, as it is in the margin of our English Bibles: For, O man , (the Hebrew letter he being here the note of a vocative case, as it is Psa 9:7 )

the tree (or trees, the singular number for the plural, as is common) of the field is (or ought, as the Hebrew lamed is used Est 9:1 Psa 62:10 ) to be employed in the siege ; or, as it is in the Hebrew, to go before thy face , i.e. to make fences for thy security, in the siege .

The trees of the field: I here understand not its general signification of all trees, including fruit-bearing trees, as that phrase is commonly used, but in its more special and distinct signification, for unfruitful trees, as it is taken Isa 55:12 ; or such as grow only in open fields, such as are elsewhere called the trees of the wood , 1Ch 16:33 Isa 7:2 , or the trees of the forest , Son 2:3 Isa 10:19 , which are opposed to the trees of the gardens, Gen 3:2,8 Ec 2:5 Eze 31:9 ; as the flower of the field , Psa 103:15 Isa 40:6 , and the lilies of the field , Mat 6:28 , are opposed to those that grow in gardens, and are preserved and cultivated by the gardener’ s art and care. And so it is a very proper argument to dissuade from the destroying of fruit trees, because the wild and unfruitful trees were sufficient for the use of the siege. And this sense fitly agrees with the following words, where the concession or grant, which here is delivered in more ambiguous terms, of the tree of the field , is repeated and explained concerning the trees which thou knowest that they be not trees for meat .

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.)

Haydock: Deu 20:16

Live. Hebrew, "thou shalt save alive nothing that breatheth." Josephus ([Antiquities?] iv. 8.) acknowledges that all were to be slain; though some of the Rabbins have supposed that they might be spared, if they would abandon idols, &c.

Haydock: Deu 20:17

Jebusite. Samaritan and Septuagint add, "the Gergesite." (Calmet)

Haydock: Deu 20:19

Not a man. Hebrew, "the tree of the field, man." Which the Protestants supply, " is man's life to employ them in the siege." Septuagint, "is the tree....a man?" (Haydock) ---

We might render the Hebrew, "as for the tree of the field, it shall come to thy assistance in the siege," ver. 20. (Haydock) ---

They are "like men," and may be of great service in making warlike engines. They are here contrasted with fruit-trees, which must not be cut down, unless they be in the way, or of service to the enemy. All other things of the same nature, as houses, corn, water, &c., must be spared, as well as those who do not bear arms. Yet God ordered the houses to be demolished in the war with the Moabites, 4 Kings iii. 19. (Calmet) ---

Pythagoras enjoins his disciples not to spoil a fruit tree. Jamblic and the greatest generals have complied with this advice. (Calmet)

Haydock: Deu 20:20

Engines. Hebrew matsor. Besieged cities were surrounded with palisades, for which a great deal of wood was requisite, Luke xix. 45. Josephus (Jewish Wars v. 31,) informs us, that Titus surrounded Jerusalem with a wall in the space of three days, having cut down the wood all around. See 4 Kings vi., and xvii., and xxv., and Ezechiel xxvi. 7. (Calmet)

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.

Gill: Deu 20:16

But of the cities of those people, which the Lord thy God doth give thee for an inheritance,.... The cities of the seven nations, six of which are mentioned by name in the next verse:

thou shalt save alive nothing that breatheth; the reason of this severity was because of their wickedness, the capital crimes and gross abominations they were guilty of, and for which they deserved to die; and on account whereof they were reserved to this destruction, when the measure of their iniquities was full, such as idolatry, incest, witchcraft, soothsaying, necromancy, &c. see Lev 18:3.

Gill: Deu 20:17

But thou shalt utterly destroy them,.... Men, women, and children: some think this is to be understood only of such cities which did not accept of terms of peace; for they are of opinion that Joshua made proclamation of peace to all the cities of Canaan; which being not complied with, he destroyed them as they fell into his hands; and they suppose that the Gibeonites had not heard of such a proclamation, and therefore were spared; and it is certain that there were many who were suffered to live among them, who it may be thought were allowed on their becoming proselytes, which was one of the terms of peace, as Rahab and her household did, and which is the sense of some of the Jewish writers. Jarchi on the following verse observes, that if they repented, and became proselytes, they might be received: namely:

the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites; one of the seven nations is here omitted, the Girgashites, as they are also in Exo 23:23. It is said ^b, that"Joshua sent three letters into the land of Israel before they went into it; in the first, whoever would turn (and flee) might; in the second, whoever would make peace might; in the third, whoever would make war might: the Girgashites, believing God, went to Africa, according to Isa 36:17, the land there is Africa; the Gibeonites made peace and dwelt in the land; thirty one kings made war, and fell:"

as the Lord thy God hath commanded thee; Deu 7:1.

Gill: Deu 20:18

That they teach you not to do after all their abominations,.... This is another reason why they were to be utterly destroyed, not only because of the abominations which they committed, but to prevent the Israelites being taught by them to do the same; wherefore, as before observed from Jarchi, such as became proselytes were suffered to live among them, because there was no danger of idolatry from them, which even proselytes of the gate renounced; and though all other abominations are included, yet this is particularly respected, as appears from the following clause:

which they have done unto their gods; to the honour of whom not only many superstitious rites and ceremonies were performed, and idolatrous actions committed, but acts of lewdness, and even unnatural uncleanness:

so should ye sin against the Lord your God; a sin the most provoking to him, as the sin of idolatry was; and cause his anger to rise to such a degree, as to suffer them to be carried captive from the land he gave them to inherit; and which afterwards, was the case, and that through learning the manners and customs of these people; see Psa 106:34.

Gill: Deu 20:19

When thou shalt besiege a city a long time, in making war against it to take it,.... Before it will surrender; it holding out the siege a considerable time: the Hebrew text says, "many days" ^c; which the Targum of Jonathan interprets of all the seven days, to make war against it, in order to subdue it on the sabbath day. Jarchi observes, that "days" signify two, and "many" three; hence it is said, they do not besiege cities of the Gentiles less than three days before the sabbath; and he also says it teaches that peace is opened or proclaimed two or three days first:

thou shall not destroy the trees thereof by forcing an axe against them; that is, not cut them down with an axe, such trees as were without the city, and in the power of the besiegers: what sort of trees are meant appears by what follows:

for thou mayest eat of them; the fruit of them, which shows them to be fruit trees, and gives a reason for not cutting them down, since they would be useful in supplying them with what was agreeable to eat:

and thou shalt not cut them down to employ them in the siege; in building bulwarks and batteries, and making of machines to cast out stones, and the like, to the annoyance of the besieged; which might as well or better be made of other trees, as in the next verse:

for the tree of the field is man's life; by the fruit of which, among other things, his life is supported and maintained: but some give a different version and sense of this clause, for the tree of the field is man ^d, or is man's; it is his property; but this is not a sufficient reason why it should not be cut down, whether the property of the besieger, in whose hand it is, or of the besieged, to whom it belonged: or, "for, is the tree of the field a man" ^e? that has given any reason of being thus used? no; it is no cause of the war, nor of the holding out of the siege; and had it a voice, as Josephus ^f observes, it would complain of injury done it, and apologize for itself. Some supply the negative, "for the tree of the field is not a man"; so the Targum of Onkelos, as well as makes it a comparative form of speech;"for not as a man is the tree of the field, to come out against thee in a siege;''the Targum of Jonathan is,

"for not as a man is the tree of the field, to be hid from you in a siege;''or, as some in Aben Ezra express it,"it is not as a man, that it should flee from before thee;''it can neither annoy thee, nor get out of thy way; and therefore to lift up an axe against it, to cut it down, as if it was a man, and an enemy that stood in the way, is ridiculous and weak; though the sense of the said writer himself is the same with that of our version; but what seems best is to read the words, "for, O man, of the trees of the field" (there is enough of them) to bring "before thee for a bulwark" ^g; to make use of, without cutting down fruit trees: though some understand it metaphorically, that as the tree of the field is, so is man, or should be, bring forth fruit, that he may not be cut down; see Mat 3:10. Plutarch ^h relates, that it was forbidden the worshippers of Osiris to destroy garden trees.

Gill: Deu 20:20

Only the trees which thou knowest that they be not trees for meat,.... Which might be known not only by their not having fruit upon them, but by other tokens, and even at a time of year when there was no fruit on any, which might be sometimes the season of a siege:

thou shalt destroy and cut them down; if so to do was of any disservice to the enemy, or of any service to them, as follows; they had a liberty to destroy them if they would:

and thou shall build bulwarks against the city that maketh war, until it be subdued; build bulwarks of the trees cut down, and raise batteries with them, or make machines and engines of the wood of them, to cast stones into the city to annoy the inhabitants of it, in order to make them surrender, and until they do it. All this may be an emblem of the axe being to be laid to fruitless trees in a moral and spiritual sense; and of trees of righteousness, laden with the fruits of righteousness, the planting of the Lord, being preserved and never to be cut down or rooted up; see Mat 3:10.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 20:13

¹ tn Heb “to your hands.”

NET Notes: Deu 20:16

¹ tn The antecedent of the relative pronoun is “cities.”

² tn Heb “any breath.”

NET Notes: Deu 20:17

¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “utterly.” Cf. CEV “completely wipe out.”

sn The Hebrew verb refers to placing persons or things so evil and/or impure as to be irredeemable under God’s judgment, usually to the extent of their complete destruction. See also the note on the phrase “the divine judgment” in Deut 2:34.

² sn Hittite. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

³ sn Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

⁴ sn Canaanite. These were the indigenous peoples of the land of Palestine, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

⁵ sn Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30).

⁶ sn Hivite. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on “Horites” in Deut 2:12).

⁷ tc The LXX adds “Girgashites” here at the end of the list in order to list the full (and usual) complement of seven (see note on “seven” in Deut 7:1).

sn Jebusite. These people inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

NET Notes: Deu 20:18

¹ tn Heb “to do according to all their abominations which they do for their gods.”

NET Notes: Deu 20:19

¹ tn Heb “to fight against it to capture it.”

² tn Heb “you must not destroy its trees by chopping them with an iron” (i.e., an ax).

³ tn Heb “you may eat from them.” The direct object is not expressed; the word “fruit” is supplied in the translation for clarity.

⁴ tn Heb “to go before you in siege.”

NET Notes: Deu 20:20

¹ tn Heb “however, a tree which you know is not a tree for food you may destroy and cut down.”

² tn Heb “[an] enclosure.” The term מָצוֹר (matsor) may refer to encircling ditches or to surrounding stagings. See R. de Vaux, Ancient Israel, 238.

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).

Geneva Bible: Deu 20:19

When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the ^{( g )} tree of the field [is] man's [life]) to employ [them] in the siege:

^{( g )} Some read: For man shall be instead of the tree of the field, to come out in the siege against you.

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.

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 20:12-14

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).

Keil-Delitzsch: Deu 20:19-20

When they besieged a town a long time to conquer it, they were not to destroy its trees, to swing the axe upon them. That we are to understand by עצהּ the fruit-trees in the environs and gardens of the town, is evident from the motive appended: " for of them ( ממּנּוּ refers to עץ as a collective) thou eatest, and thou shalt not hew them down ."The meaning is: thou mayest suppress and destroy the men, but not the trees which supply thee with food. " For is the tree of the field a man, that it should come into siege before thee? "This is evidently the only suitable interpretation of the difficult words השּׂדה עץ האדם כּי , and the one which has been expressed by all the older commentators, though in different ways. But it is one which can only be sustained grammatically by adopting the view propounded by Clericus and others: viz., by pointing the noun האדם with ה interrog ., instead of האדם , and taking אדם as the object, which its position in the sentence fully warrants (cf. Ewald , §324, b . and 306, b .). The Masoretic punctuation is founded upon the explanation given by Aben Ezra , "Man is a tree of the field, i.e., lives upon and is fed by the fruits of the trees,"which Schultz expresses in this way, "Man is bound up with the tree of the field, i.e., has his life in, or from, the tree of the field,"- an explanation, however, which cannot be defended by appealing to Deu 24:6; Ecc 12:13; Eze 12:10, as these three passages are of a different kind. In no way whatever can האדם be taken as the subject of the sentence, as this would not give any rational meaning. And if it were rendered as the object, in such sense as this, The tree of the field is a thing or affair of man, it would hardly have the article.

Deu 20:20

" Only the trees which thou knowest that they are not trees of eating (i.e., do not bear edible fruits), mayest thou hew down, and build a rampart against the town till it come down ,"i.e., fall down from its eminence. For ירד as applied to the falling or sinking of lofty fortifications, see Deu 28:52; Isa 32:19. מצור , compressing or forcing down; hence, as applied to towns, במּצור בּוא , to come into siege, i.e., to be besieged (Deu 20:19; 2Ki 24:10; 2Ki 25:2). In Deu 20:20 it is used to denote the object, viz., the means of hemming in a town, i.e., the besieging rampart (cf. Eze 4:2).

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

Commentary -- Other

Critics Ask: Deu 20:16

DEUTERONOMY 20:16-18 —How can the command for wholesale slaughter of innocent lives be justified?    (See comments on Josh. 6:21 .) DEUTERONOMY 20:16-18 —Were the captives to be spared or killed?

PROBLEM: In Deuteronomy 20:11 , 15 , Moses commanded the Israelites to spare the lives of their captives and make them servants. But only a few verses later he instructs them to “let nothing that breathes remain alive” (v. 16 ).

SOLUTION: The general rule was to make captives of the people conquered. Only in the specific case of the “seven nations” of Canaan were they to exterminate them (see comments on Josh. 6:21 ). This was because of their “abominations” which were so obnoxious to God that the land “vomits out its inhabitants” ( Lev. 18:25 ).   

Critics Ask: Deu 20:17

DEUTERONOMY 20:16-18 —How can the command for wholesale slaughter of innocent lives be justified?    (See comments on Josh. 6:21 .) DEUTERONOMY 20:16-18 —Were the captives to be spared or killed?

PROBLEM: In Deuteronomy 20:11 , 15 , Moses commanded the Israelites to spare the lives of their captives and make them servants. But only a few verses later he instructs them to “let nothing that breathes remain alive” (v. 16 ).

SOLUTION: The general rule was to make captives of the people conquered. Only in the specific case of the “seven nations” of Canaan were they to exterminate them (see comments on Josh. 6:21 ). This was because of their “abominations” which were so obnoxious to God that the land “vomits out its inhabitants” ( Lev. 18:25 ).   

Critics Ask: Deu 20:18

DEUTERONOMY 20:16-18 —How can the command for wholesale slaughter of innocent lives be justified?    (See comments on Josh. 6:21 .) DEUTERONOMY 20:16-18 —Were the captives to be spared or killed?

PROBLEM: In Deuteronomy 20:11 , 15 , Moses commanded the Israelites to spare the lives of their captives and make them servants. But only a few verses later he instructs them to “let nothing that breathes remain alive” (v. 16 ).

SOLUTION: The general rule was to make captives of the people conquered. Only in the specific case of the “seven nations” of Canaan were they to exterminate them (see comments on Josh. 6:21 ). This was because of their “abominations” which were so obnoxious to God that the land “vomits out its inhabitants” ( Lev. 18:25 ).   

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.