Exegetical and Hermeneutical Commentary of Deuteronomy 20:10
When thou comest nigh unto a city to fight against it, then proclaim peace unto it.
10. When thou drawest nigh ] Cp. Deu 20:2.
to fight against it ] With another preposition the same vb is used of attacking or besieging a city, Jdg 9:45, 1Sa 23:1, etc.
proclaim peace unto it ] Jdg 21:13. Negotiations between enemies on the eve of battle were frequent (e.g. Jdg 11:12-18, 1Ki 20:2 ff.) and it cannot have been unusual for besiegers to offer to the besieged their lives on condition of surrender (2Ki 18:28 ff.). For a case among the Arabs see Doughty Ar. Des. II. 429.
The humanity here enjoined by D must be estimated in the light of the erem, according to which for religious reasons heathen enemies were never to be spared. The injunction therefore is not so much a mitigation of the rigours common in Semitic warfare as a qualification of the religious zeal with which Israel (like Islam) fought their foes. For an instance in which after a siege had begun a Jewish besieger listened favourably to the petitions of the besieged see 1Ma 13:43 ff. (Simon at Gezer).
Fuente: The Cambridge Bible for Schools and Colleges
10 18. Of the Capture of Heathen Cities
Before besieging a city Israel shall offer peace, and if it surrenders its people shall be subject to service (Deu 20:10 f.). But if it will not, Israel shall lay siege, and having taken it, shall slay every male, but reserve women, children, cattle and spoil for booty (Deu 20:12-14), a milder form of the erem; so in the case of distant cities. But of the cities of the land, nothing that breathes is to be saved; to this severest form of the erem must all the seven nations be put (Deu 20:15-17), so that they teach not Israel their abominations (Deu 20:18). In the Sg. address except for Deu 20:18, possibly an addition from Deu 7:4; Deu 7:25, etc.
Cornill’s opinion ( Einl. 3 26) that all of 15 18 is secondary is too drastic: it is a fundamental principle of D not to allow mercy where there is any risk thereby to the purity of Israel’s religion. Steuern.’s milder suggestion, that the formulas in 14 which Jehovah thy God has given thee and 16 which is to give thee for an inheritance and the list of nations in 17 (so too Meyer, ZATW i. 135) are editorial, is possible. On the question whether the law implies the survival of Canaanites when it was written see Introd. 11.
Characteristically D enjoins less rigorous measures in war than were usual at the time, but only when there is no danger of Israel being tempted by them to the worship of other gods. In modern Arab raids women and children are never touched and no prisoners are made. The men are killed if they defend their property or are left unharmed if they have nothing or are defenceless (Jennings-Bramley PEFQ 1908, 33; confirmed by other travellers). But Islam, like Israel, when waging war against peoples of another faith has not observed these equities.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. Proclaim peace unto it.] Interpreters are greatly divided concerning the objects of this law. The text, taken in connection with the context, (see De 20:15-18), appears to state that this proclamation or offer of peace to a city is only to be understood of those cities which were situated beyond the limits of the seven anathematized nations, because these latter are commanded to be totally destroyed. Nothing can be clearer than this from the bare letter of the text, unless some of the words, taken separately, can be shown to have a different meaning. For the common interpretation, the following reasons are given.
God, who knows all things, saw that they were incurable in their idolatry; that the cup of their iniquity was full; and as their Creator, Sovereign, and Judge, he determined to destroy them from off the face of the earth, “lest they should teach the Israelites to do after all their abominations,” De 20:18. After all, many plausible arguments have been brought to prove that even these seven Canaanitish nations might be received into mercy, provided they,
1. Renounced their idolatry;
2. Became subject to the Jews; and,
3. Paid annual tribute: and that it was only in case these terms were rejected, that they were not to leave alive in such a city any thing that breathed, De 20:16.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This seems to be understood not of the cities of the Canaanites, as is manifest from Deu 20:16-18, who were under an absolute sentence of utter destruction, Exo 23:32,33; Deu 7:1,2; whence they are blamed that made any league or peace with them, Jdg 2:2; but of the cities either of other nations who injured or disturbed them, or commenced war against them, or aided their enemies, or oppressed their friends and allies; or of the Hebrews themselves, if they were guilty or abettors of idolatry or apostacy from God, or of sedition or rebellion against authority, or of giving protection and defence to capital offenders. See Ge 15; Jdg 20; 2Sa 20, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10-20. When thou comest nigh unto acity to fight against it, then proclaim peace unto itAnimportant principle is here introduced into the war law of Israelregarding the people they fought against and the cities theybesieged. With “the cities of those people which God doth givethee” in Canaan, it was to be a war of utter extermination(Deu 20:17; Deu 20:18).But when on a just occasion, they went against other nations, theywere first to make a proclamation of peace, which if allowed by asurrender, the people would become dependent [De20:11], and in the relation of tributaries the conquered nationswould receive the highest blessings from alliance with the chosenpeople; they would be brought to the knowledge of Israel’s God and ofIsrael’s worship, as well as a participation of Israel’s privileges.But if the besieged city refused to capitulate and be taken, auniversal massacre was to be made of the males while the women andchildren were to be preserved and kindly treated (Deu 20:13;Deu 20:14). By this means aprovision was made for a friendly and useful connection beingestablished between the captors and the captives; and Israel, eventhrough her conquests, would prove a blessing to the nations.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When thou comest nigh unto a city to fight against it,…. This is to be understood of an arbitrary war, as Jarchi observes; which they engaged in of themselves, or were provoked to by their enemies; which was their own choice, and according to their own will and pleasure; and their conduct towards their enemies in it was different from that in a war with the seven nations, commanded by the Lord, and distinguished from it, De 20:15.
then proclaim peace unto it; that is, offer them terms of peace; which were, that the inhabitants of it should renounce idolatry, and become their tributaries and servants.
Fuente: John Gill’s Exposition of the Entire Bible
Instructions Concerning Sieges. – Deu 20:10, Deu 20:11. On advancing against a town to attack it, they were “ to call to it for peace,” i.e., to summon it to make a peaceable surrender and submission (cf. Jdg 21:13). “ If it answered peace,” i.e., returned an answer conducing to peace, and “ opened ” (sc., its gates), the whole of its inhabitants were to become tributary to Israel, and serve it; consequently even those who were armed were not to be put to death, for Israel was not to shed blood unnecessarily. does not mean feudal service, but a feudal slave (see at Exo 1:11).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Proclamations of War; Directions Concerning War. | B. C. 1451. |
10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it. 11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. 12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: 13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: 14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee. 15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: 17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee: 18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God. 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 tree of the field is man’s life) to employ them in the siege: 20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.
They are here directed what method to take in dealing with the cities (these only are mentioned, v. 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, Josh. xi. 20. Others think that they are excluded (v. 16) not only from the benefit of that law (v. 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, ch. vii. 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, v. 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 (v. 13), all that bore arms (as all then did that were able); but the spoil they are allowed to take to themselves (v. 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, Ps. xliv. 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 (v. 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 (v. 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 (v. 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 (v. 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, v. 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, c., 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 10-18:
The text regulates warfare against two classes of cities:
(1) Cities which were a distance from the Land, and not belonging to any of the Canaanite peoples, were to be given opportunity to surrender, and become “tributaries” of Israel. In such case, all inhabitants were to be spared, and no spoil was to be taken from the city. ‘
“Tributaries,” mas, “levy, burden,” denoting a state or government that pays taxes or “tribute” to, or is under the control of, another government. Israel’s law demanded just treatment toward all captive or tributary people.
If one of these cities refused to surrender, then Israel was to lay siege against it. When Jehovah gave victory and the city fell, all the men were to be put to death. The women, children, livestock, and all personal property in the city then was regarded as Israel’s spoils of war.
(2) Canaanite cities, peopled by the nations designated here, and in Deu 7:1 q.v. No living human or animal was to be spared from any of these cities. The reason was two-fold:
(a) Canaanites allowed to survive and live among the Israelites would tend to lead Israel astray from the service of Jehovah God into idolatry.
(b) The judgment of Jehovah upon these wicked nations, for their abominations and excesses, see Deu 9:4-5.
In dealing thus with the Canaanite cities and their wicked inhabitants, Israel was God’s agent, carrying out the Divine sentence of judgment. They were not bloodthirsty fanatics, on a holy war to exterminate heretics.
Fuente: Garner-Howes Baptist Commentary
10. When thou goest forth to war. He now teaches that, even in lawful wars, cruelty is to be repressed, and bloodshed to be abstained from as much as possible. He therefore commands that, when they shall have come to take a city, they should first of all exhort its inhabitants to obtain peace by capitulating; and if they should do so, to keep them alive, and to be content with imposing a tribute on them. This principle of equity was naturally implanted in all nations; hence heralds took their rise, (45) nor did they commence a just war without a solemn proclamation. Besides, inasmuch as the word hostis (an enemy) formerly signified a foreigner ( peregrinum,) the Romans mitigated by its mildness the sadness of the reality. On this ground they deemed that faith was to be kept with an enemy; and that sentiment of Cicero is worthy of praise, “that wars must not be undertaken except that we may live in unmolested peace.”
But if God would have his people mindful of humanity in the very midst of the din of arms, we may hence infer how greatly displeasing to Him is human bloodshed. Even those whom He has armed with his authority, He would still have disposed to clemency, and He represses their ardor, lest they should stain with blood the swords given them by His permission. How, then, shall it be lawful for a private person to assume the sword for the purpose of killing his brother? We now understand the object of the instructions here given, and how appropriately they are connected with the Sixth Commandment.
(45) “Feciales.” — Lat. “Les herauts d’armes.” — Fr. “The Romans never carried on any war without solemnly proclaiming it. This was done by a set of priests called Feciales. When the Romans thought themselves injured by any nation, they sent one or more of these Feciales to demand redress, ( ad res repetundas,) Liv. 4:30, 38:45. Varro, L.L. 4:15. Dionys. 2:72; and, if it was not immediately given, thirty-three days were granted to consider the matter, after which war might be justly declared. Then the. Feciaks again went to their confines, and having thrown a bloody spear into them, formally declared war against that nation, Liv. 1:32.” — Adam’s Romans Antiq.
The references in the two following sentences are to Cicero, de Off. 1:12, and 11, and 13.
Fuente: Calvin’s Complete Commentary
(3) TREATMENT OF CITIES IN FAR-OFF NATIONS (Deu. 20:10-15)
10 When thou drawest nigh unto a city to fight against it, then proclaim peace unto it. 11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that are found therein shall become tributary unto thee, and shall serve thee. 12 And if it will make not peace with thee, then thou shalt besiege it: 13 and then Jehovah thy God delivereth it into thy hand, thou shalt smite every male thereof with the edge of the sword: 14 but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take for a prey unto thyself; and thou shalt eat the spoil of thine enemies, which Jehovah thy God hath given thee. 15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.
THOUGHT QUESTIONS 20:1015
337.
For what particular cities were there instructions given? Why the difference in treatment of enemies?
338.
Does this scripture sanction slavery?
339.
Read Num. 15:15-16 for further information concerning this section.
AMPLIFIED TRANSLATION 20:1015
10 When you draw near to a city to fight against it, then proclaim peace to it.
11 And if that city makes an answer of peace to you and opens to you, then all the people found in it shall be tributary to you and they shall serve you.
12 But if it refuses to make peace with you and fights against you, then you shall besiege it;
13 And when the Lord your God has given it into your hands, you shall smite every male there with the edge of the sword.
14 But the women, the little ones, the beasts, and all that is in the city, all the spoil in it, you shall take for yourselves, and you shall use the spoil of your enemies which the Lord your God has given you.
15 So shall you treat all the cities which are very far off from you, that do not belong to the cities of these nations.
COMMENT 20:1015
PROCLAIM PEACE UNTO IT (Deu. 20:10)They were to attempt peace negotiations on the terms specified.
SHALL BECOME TRIBUTARY (Deu. 20:11)The Hebrew word mas Baumgartner defines as forced labourers . . . forced services, task word, and here specifically, be forced to taskwork. Thus the added phrase and shall serve thee.
THOU SHALT SMITE EVERY MALE (Deu. 20:13)The rest of the people could be spared, and taken captive. Those children or women who settled in Israel, however, when then subject to Israels law (Num. 15:15-16).
The law towards those people living in the area of Israels promised land, however, was far different. See below.
Fuente: College Press Bible Study Textbook Series
Deu. 20:10-20. SIEGES.
(10) When thou comest nigh . . . proclaim peace.Not as the children of Dan did, who massacred the inhabitants of Laish without warning (Jdg. 18:27-28). Even in the wars of Joshua, the cities that stood still in their strength were generally spared (Jos. 11:13).
(15) Thusi.e., sparing the women and the little ones.
(16-18) But of the cities of these people . . . thou shalt save alive nothing that breatheth . . . that they teach you not to do after all their abominations.Upon the inhabitants of these cities the Israelites executed the sentence of Jehovah. Their abominations are sufficiently indicated in Lev. 18:24-28; Lev. 20:23.
These verses (16-18) are parenthetical; Deu. 20:19 returns to the previous subject.
(19) And thou shalt not cut them down (for the tree of the field is mans life).Literally, the passage seems rather to mean this, Is the tree of the field a man, that it should escape thee and enter into the siege? It will not run away and fight in the trenches as a man might do. What need is there to cut it down? This seems to be the view of the Targums, the LXX., and the Jewish commentators, besides modern authorities cited in the Variorum Bible. The destruction of the trees around Jerusalem was a notable feature of the Roman war.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10-20. In these verses are given directions designed to prevent unnecessary destruction of life and property.
Fuente: Whedon’s Commentary on the Old and New Testaments
10. Proclaim peace unto it The meaning of the passage seems to be, summon it to surrender without contest.
Fuente: Whedon’s Commentary on the Old and New Testaments
Instructions For Besieging A City ( Deu 20:10-20 ).
Israel had already experienced sieges in their battles with the Amorite kings. Once they had entered Canaan they would also have to besiege Canaanite cities. There total slaughter would be the order of the day. But Moses did not want them to see what they had to do with the Canaanites as an example of how they should generally behave. He saw further ahead and recognised that even though they dwelt securely in the land it would not be without effort. He was well aware of the international situation. Times would come when they would be invaded, times would come when they would have to invade their neighbours too. It was therefore important that they recognise the difference between how they should treat those neighbours and how they should treat the Canaanite cities. Israel was not to make itself a name for being remorseless. The principle of total destruction was to be limited to the Canaanites. It was not to apply to all.
Some may ask why Israel needed to invade its neighbours once Yahweh had given them their own land. The simple answer is that it is doubtful in fact whether they would be given any choice in the matter. Surrounding nations would attack Israel if they thought it was easy pickings, and especially once the nations themselves had a strong king. Once an aggressive king took the throne neighbours could soon become belligerent. The question was not if they would, but when they would. These things all depended on how strong kings were and what glory they sought. Then Israel would either have to make a pre-emptive strike or fight back.
“Going forth to war” was often seen as almost like hunting, a sport to be engaged in when the right season came around (2Sa 11:1). All kings who were capable had an eye for it and an eye for booty. See for example Genesis 14 and Psalms 2 and the Book of Judges where different nations are pictured as engaging in war against Israel in Canaan. These were not isolated situations. So the regulations were made in order to control future warfare and in order to prevent too harsh treatment of cities that became involved. Those who yielded without a fight would be treated mercifully. Those who fought back were to be treated more harshly, but even then more mercifully than they would have been by others. It was a harsh and cruel world. The slaying of the men of military age was a precaution against them joining another enemy and organising reprisals. There was no way of keeping them in POW camps, while, let loose, they could be a terrible danger But the main point being made is that the cities were not to be treated in the same way as they had been told to treat Canaanites. For what follows re-emphasised what must be done to the Canaanites. And that was total. The point thus being made is that other enemies should not be treated so severely.
So Moses is here seemingly concerned to deal overall with the general principles on the basis of which they should make war, before coming down to the particulars of what first lay ahead. War must on the whole not be seen as an excuse for a bloodbath.
Analysis using the words of Moses:
a When you draw near to a city to fight against it, then proclaim peace to it. And it shall be, if it make you answer of peace, and open to you, then it shall be, that all the people that are found in it shall become tributary to you, and shall serve you (Deu 20:10-11).
b And if it will make no peace with you, but will make war against you, then you shall besiege it, and when Yahweh your God delivers it into your hand, you shall smite every male of it with the edge of the sword (Deu 20:12-13).
c But the women, and the little ones, and the cattle, and all that is in the city, even all its spoil, shall you take for a prey to yourself, and you shall eat the spoil of your enemies, which Yahweh your God has given you (Deu 20:14).
c Thus shall you do to all the cities which are very far off from you, which are not of the cities of these nations (Deu 20:15).
b But of the cities of these peoples, that Yahweh your God gives you for an inheritance, you shall save alive nothing that breathes (Deu 20:16).
a But you shall utterly destroy them; The Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite, as Yahweh your God has commanded you, that they teach you not to do after all their abominations, which they have done to their gods. So would you sin against Yahweh your God (Deu 20:17-18).
Note that in ‘a’ when they draw near to a city of people outside the land, to fight against it, if an offer of peace is made the people within it will simply become tributary, but in the parallel the nations who dwell in Canaan will teach them to do after their abominations, and thus must be blotted out, otherwise they would cause them to sin against Yahweh. In ‘b’ if the city that they draw near to makes war then Yahweh their God will deliver it into their hand, and they must them smite all its males with the edge of the sword, and in the parallel when they take the cities which have been given to them by Yahweh their God as an inheritance they must save nothing alive that breathes, but utterly destroy them. In ‘c’ they must in the first case keep the women, children and cattle alive, and take them for a prey for themselves, and in the parallel this is the more merciful behaviour expected when dealing with cities which are not cities of the nations of Canaan.
Deu 20:10-11
‘ When you draw near to a city to fight against it, then proclaim peace to it. And it shall be, if it make you answer of peace, and open to you, then it shall be, that all the people that are found in it shall become tributary to you, and shall serve you.’
In the case of the cities of neighbouring countries, whenever they approached one to fight with it they must offer peace terms. And if the city accepted those terms and surrendered, the surrender was to be accepted. They would then become tributary to Israel and be their ‘servants’, that is, subject to forced labour and paying tribute.
Deu 20:12-14
‘ And if it will make no peace with you, but will make war against you, then you shall besiege it, and when Yahweh your God delivers it into your hand, you shall smite every male of it with the edge of the sword, but the women, and the little ones, and the cattle, and all that is in the city, even all its spoil, shall you take for a prey to yourself, and you shall eat the spoil of your enemies, which Yahweh your God has given you.’
If, however, the city refused to surrender they were to besiege it, and when God delivered it into their hands, while they were to put to the sword all the men, they must preserve alive women, children and cattle, and may take all the spoil for themselves. They would be free to partake of all the edible spoils and keep the remainder for their later use.
This appears very harsh to us, but it was in fact merciful in terms of the view of those days. In contrast many armies would instead rape and slaughter the women and dash the children against a convenient wall (Isa 13:16; Hos 13:16; Nah 3:10; Psa 137:9, in this last case the Psalmist had recently watched it happen). The slaughter of the men was necessary for there was no provision for taking prisoners-of-war and they dared not leave them to their rear, or in order to organise reprisals, as they advanced further (although a good many may well have made their escape). This is simply giving permission for what was unfortunately, but necessarily, standard practise of the day while meanwhile demanding mercy for the women and children.
One thing, however, this treatment brings out in their favour. Israel were clearly not simply invading in order to get spoils and obtain tribute. If they had been, preservation of the male population to be slaves and provide the tribute would have been necessary. This was either a retaliatory punitive expedition, or a necessary subjection of a belligerent neighbour. The final aim was defensive.
Deu 20:15
‘ Thus shall you do to all the cities which are very far off from you, which are not of the cities of these nations.’
This was how they should behave towards neighbouring cities outside the country, that were not cities belonging to those now about to be named. But now he comes down to main point for the present which was to show how they should deal with the cities in the land.
Deu 20:16-18
‘ But of the cities of these peoples, that Yahweh your God gives you for an inheritance, you shall save alive nothing that breathes, but you shall utterly destroy them; the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite, as Yahweh your God has commanded you, that they teach you not to do after all their abominations, which they have done to their gods. So would you sin against Yahweh your God.’
However in the case of Canaanite cities as described, once they were taken nothing that breathed was to be left alive. Compare Deu 7:1-5. What ‘nothing that breathes’ means is then made clear, it is the peoples of the land. All without exception must be destroyed, men, women and children, so that there will be no danger of idolatry again rearing its head in the land. They were all ‘devoted’ to destruction. This was so as to avoid the danger of Israel themselves becoming rebels against Yahweh’s covenant. But in most cases, unless told otherwise (e.g. Jos 6:17-19) they could keep the cattle and spoils.
This was to be seen in the light of the fact that God had decreed the destruction of these nations because of the abomination of their ways. They had been sentenced to death for their idolatrous behaviour. It was His way of carrying His judgment out. It was not to be seen as a normal way of doing battle. It was a purifying of the land.
“The Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite.” The description indicates ‘all peoples living in Canaan’. The sixfold description probably emphasises this, being three intensified. These nations were regularly mentioned in previous books in differing descriptions, sometimes sevenfold (Deu 7:1; Gen 15:19-21; Exo 13:5; Exo 23:23; Exo 23:28; Exo 34:11).
The lessons from all this for us today are general ones They are that sometimes we do have to be harsh in dealing with what can lead men astray, but that where we can be compassionate we should be, and that we should recognise the dreadfulness of the sin which caused these awful things to fall on mankind. For we can look at what followed. We can see how Israel failed to obey Yahweh and allowed the Canaanites to live among them, and how this caused them to fall as well. And how it finally destroyed the dream of God’s kingdom on earth. Disobedience to this commandment thus brought an awful cost.
Fuente: Commentary Series on the Bible by Peter Pett
Manner of Dealing With a Besieged City
v. 10. When thou, v. 11. And it shall be, if it, v. 12. And if it, v. 13. and when the Lord, thy God, hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword, v. 14. but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself, v. 15. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations, v. 16. But of the cities of these people which the Lord, thy God, doth give thee for an inheritance, thou shalt save alive nothing that breatheth, v. 17. But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites, as the Lord, thy God, hath commanded thee; v. 18. that they teach you not to do after all their abominations which they have done unto their gods, v. 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, v. 20. Only the trees which thou knowest that they be not trees for meat,
Fuente: The Popular Commentary on the Bible by Kretzmann
Observe the grace of GOD beautifully set forth in the proclamation made to sinners, in the gospel of salvation. If sinners will throw down their arms and receive the LORD JESUS all shall be well. It is only the incorrigible and contumacious on whom ruin will fall. How ought the ministers of JESUS to be unceasingly employed as his ambassadors, in beseeching sinners to be reconciled, and to be at peace with GOD? 2Co 5:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 20:10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it.
Ver. 10. Then proclaim peace unto it. ] Heb., Shall call unto it for peace. This hath been the practice of most nations. The Romans sent their caduceum et hastam. The herald was commanded to throw his weapons on the enemy’s ground, with this speech: Ego populusque Rom. hominibus Hermundulis bellum dico facioque: I and the people of Rome bid battle to the Hermunduli. a Alexander the Great, when he besieged any city, would send his herald into it with a burning torch in his hand, to proclaim, that if any man would repair and submit himself unto him while that torch continued burning, he should be safe; otherwise they should expect nothing but fire and sword. Tamerlane, when he came against any place, first he hung out a white flag of grace, then a red, and lastly a black flag, to show that now there was no hope of mercy for them. b Y ; God loves to give warning, saith Herodotus, a heathen. And the Turks are of opinion that God would not prosper them in their assaults, except they first make to their enemies some offer of peace, how unreasonable soever, it forceth not. So they did at the last fatal siege of Constantinople. c
a Gel., lib. xvi. cap. 4.
b Turk. Hist.
c Ibid., 344.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 20:10-18
10When you approach a city to fight against it, you shall offer it terms of peace. 11If it agrees to make peace with you and opens to you, then all the people who are found in it shall become your forced labor and shall serve you. 12However, if it does not make peace with you, but makes war against you, then you shall besiege it. 13When the LORD your God gives it into your hand, you shall strike all the men in it with the edge of the sword. 14Only the women and the children and the animals and all that is in the city, all its spoil, you shall take as booty for yourself; and you shall use the spoil of your enemies which the LORD your God has given you. 15Thus you shall do to all the cities that are very far from you, which are not of the cities of these nations nearby. 16Only in the cities of these peoples that the LORD your God is giving you as an inheritance, you shall not leave alive anything that breathes. 17But you shall utterly destroy them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the LORD your God has commanded you, 18so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the LORD your God.
Deu 20:10-15 These are surrender instructions about distant cities, cities on the periphery or out of the bounds of the Promised Land that God gave (i.e., outside Israel’s inheritance, cf. Deu 20:15).
Deu 20:11 shall become your forced labor and shall serve you This reflects a common element of ancient Near Eastern warfare.
Deu 20:13 the edge of the sword The literal Hebrew is to the mouth of the sword. The implication is that all the men of a certain age were killed.
Deu 20:14 In the ancient world soldiers were not paid a salary, but their compensation was the spoils of victory. In Israel, especially holy war, the spoils belonged to YHWH to show that the victory was His victory and that the land was His land. These verses are exceptions because these cities were outside the Promised Land.
the women Even captured slaves had some rights (cf. Deu 21:10-14).
Deu 20:16-18 These verses refer to cities within the Promised Land. These cities are totally under the ban of destruction (cf. Deu 20:16-17).
Deu 20:16 you shall not leave alive anything that breathes This means small children, pregnant women, old people, animals. . .anything that breathes (cf. Jos 10:40; Jos 11:11; Jos 11:14).
Deu 20:17 utterly destroy The word here is herem (BDB 355, KB 353, Hiphil INFINITIVE ABSOLUTE and Hiphil IMPERFECT, which was a grammatical way to show intensity), which is the idea of total and complete destruction because it has been dedicated to God (cf. Deu 2:34; Deu 7:1-5).
the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite See Special Topic: the Pre-Israelite Inhabitants of Palestine .
Deu 20:18 How can this be done by a loving God? One answer is found in Deu 20:18 – a theological reason. If you don’t wipe them out they will theologically pollute you. Another answer is found in Deu 9:4 and a third in Gen 15:12-21. Human sins have consequences!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
proclaim peace: i.e. if it belong not to the Canaanites. Compare Mat 10:12, Mat 10:13.
Fuente: Companion Bible Notes, Appendices and Graphics
then proclaim: 2Sa 20:18-22, Isa 57:19, Zec 9:10, Luk 10:5, Luk 10:6, Act 10:36, 2Co 5:18-21, 2Co 6:1, Eph 2:17
Reciprocal: Deu 2:26 – with words Deu 7:2 – make no Deu 21:10 – thou goest Jos 9:15 – made peace Jdg 11:12 – sent messengers Jdg 20:12 – sent men Jdg 21:13 – call peaceably