This document is a commentary on Deuteronomy 20, focusing on God's encouragement to Israel as they prepare for battle against formidable enemies, reminding them of His presence and past deliverance from Egypt. It discusses the role of a specially appointed priest, called the 'anointed of war', who was to address the troops and bolster their faith before engaging in combat. The commentary uses quotes from various commentators to explore these themes and highlight the importance of divine support in military endeavors.

1. DEUTERONOMY 20 COMMENTARY
Written and edited by Glenn Pease
PREFACE
This commentary is made up of quotes mainly by the old commentators now in public domain,
but a few are from contemporary preachers. If any of them does not wish for his wisdom to be
shared in this way, they can let me know and I will remove their quotes. My e-mail is
glenn_p86@yahoo.com
Going to War
1 When you go to war against your enemies and see horses
and chariots and an army greater than yours, do not be
afraid of them, because the LORD your God, who brought
you up out of Egypt, will be with you.
1. Henry, “Israel was at this time to be considered rather as a camp than as a kingdom, entering
upon an enemy's country, and not yet settled in a country of their own; and, besides the war they
were now entering upon in order to their settlement, even after their settlement they could
neither protect nor enlarge their coast without hearing the alarms of war. It was therefore
needful that they should have directions given them in their military affairs; and in these verses
they are directed in managing, marshalling, and drawing up their own forces. And it is
observable that the discipline of war here prescribed is so far from having any thing in it harsh or
severe, as is usual in martial law, that the intent of the whole is, on the contrary, to encourage the
soldiers, and to make their service easy to them.
Those that were disposed to fight must be encouraged and animated against their fears.
Moses here gives a general encouragement, which the leaders and commanders in the war must
take to themselves: “Be not afraid of them, Deu_20:1. Though the enemy have ever so much the
advantage by their numbers (being more than thou), and by their cavalry (their armies being
much made up of horses and chariots, which thou art not allowed to multiply), yet decline not
coming to a battle with them, dread not the issue, nor doubt of success.” Two things they must
encourage themselves with in their wars, provided they kept close to their God and their religion,

2. otherwise they forfeited these encouragements: - (1.) The presence of God with them: “The Lord
thy God is with thee, and therefore thou art not in danger, nor needest thou be afraid.” See
Isa_41:10. (2.) The experience they and their fathers had had of God's power and goodness in
bringing them out of the land of Egypt, in defiance of Pharaoh and all his hosts, which was not
only in general a proof of the divine omnipotence, but to them in particular a pledge of what God
would do further for them. He that saved them from those greater enemies would not suffer them
to be run down by those that were every way less considerable, and thus to have all he had done
for them undone again.
This encouragement must be particularly addressed to the common soldiers by a priest
appointed, and, the Jews say, anointed, for that purpose, whom they call the anointed of the war, a
very proper title for our anointed Redeemer, the captain of our salvation: This priest, in God's
name, was to animate the people; and who so fit to do that as he whose office it was as priest to
pray for them? For the best encouragements arise from the precious promises made to the prayer
of faith.”
2. Gill, “ When thou goest out to battle against thine enemies,.... There were two sorts of war the
Israelites were engaged in, one commanded and another permitted, as Maimonides (c)
distinguishes; one was by the order and appointment of God, as against the seven nations of
Canaan; the other was voluntary and arbitrary, which was left to their own discretion and will,
as they saw fit, when they were provoked or distressed, or were invaded by their enemies, or they
saw reason to go out against them, and either act the offensive or defensive part, or both; and of
each of these some things are said in this chapter:
and seest horses and chariots, and a people more than thou; the Israelites had no horses, and so
no chariots, their armies were all infantry; but their neighbouring nations that made war with
them had a large cavalry, and multitudes of chariots, which made them very formidable; thus
Shishak, king of Egypt, in the times of Rehoboam, came against Jerusalem with 1200 chariots
and 60,000, horsemen, and people without number; and Zerah the Ethiopian, in the times of Asa,
came against him with an host of 100,000 men, and three hundred chariots, 2Ch_12:2. be not
afraid of them; because of the strength of their cavalry, the terrible approaches of their chariots,
and the number of their men:
for the Lord thy God is with thee; hence, as Hezekiah says, more would be with them than with
their enemies, with whom was an arm of flesh, but with them the Lord their God, 2Ch_32:7 and
so the Targum of Jonathan,"for all of them shall be reckoned as one horse and one chariot before
the Lord your God;''with whom numbers are nothing; and which adds,"for his Word shall be
your help;''the eternal Logos, or Word of God; so Onkelos; and if God and his Word, his only
begotten Son, are on the side of his people, they have nothing to fear from enemies, though ever
so many and mighty: which brought thee out of the land of Egypt; which is observed for the
encouragement of their faith and confidence in him; for he that did that for them, what is it he
cannot or will not do?”
3. Barnes, “Horses, and chariots - The most formidable elements of an Oriental host, which the
Canaanites possessed in great numbers; compare Jos_17:16; Jdg_4:3; 1Sa_13:5. Israel could not
match these with corresponding forces (compare Deu_17:16 note and references), but, having the
God of battles on its side, was not to be dismayed by them; the assumption being that the war had
the sanction of God, and was consequently just.

3. 4. Clarke, “When thou goest out to battle - This refers chiefly to the battles they were to have
with the Canaanites, in order to get possession of the promised land; for it cannot be considered
to apply to any wars which they might have with the surrounding nations for political reasons, as
the Divine assistance could not be expected in wars which were not undertaken by the Divine
command.
5. K&D, “Instructions Relating to Military Service. - If the Israelites went out to battle against
their foes, and saw horses and chariots, a people more numerous than they were, they were not to
be afraid, because Jehovah their God was with them. Horses and chariots constituted the
principal strength of the enemies round about Israel; not of the Egyptians only (Exo_14:7), and
of the Canaanites and Philistines (Jos_17:16; Jdg_4:3; 1Sa_13:5), but of the Syrians also
(2Sa_8:4; 1Ch_18:4; 1Ch_19:18; cf. Psa_20:8).”
6. Rich Cathers, “The size of your fear is related to the size of your God. It’s not like we
intentionally forget how big God is, but it seems that the more we focus on the size of our
problems, the less we are aware of the size of our God. When Jehoshaphat was surrounded by an
overwhelming force of enemy armies, he was scared, (2 Chr 20:3-6 KJV) And Jehoshaphat
feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. {4} And
Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah
they came to seek the LORD. {5} And Jehoshaphat stood in the congregation of Judah and
Jerusalem, in the house of the LORD, before the new court, {6} And said, O LORD God of our
fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen?
and in thine hand is there not power and might, so that none is able to withstand thee?
Jehoshaphat’s prayer starts with talking about how powerful God is, not because God needs
reminding, but because Jehoshaphat needs reminding.”
7. Gregg Allen, “ As the people of Israel faced the enemy, they saw many things that had the
potential of intimidating them. The passage is specific: "horses and chariots and people more
numerous than you". On a purely human level, who wouldn't be intimidated? In fact, it was the
sight of such things that first intimidated the previous generation into refusing to take the land at
God's command.
Those who were originally sent by Moses to spy out the land saw, at that time, that the land
"truly flows with milk and honey" (Num. 13:27); and that the fruit of the land was luscious and
plentiful. "Nevertheless," they said, "the people who dwell in the land are strong; the cities are
fortified and very large; moreover we saw the descendants of Anak there. The Amalekites dwell
in the land of the South; the Hittites, the Jebusites, and the Amorites dwell in the mountains; and
the Canaanites dwell by the sea and along the banks of the Jordan" (vv. 28-29).
The conclusion that they presented to their fellow Israelites, therefore, was this: "'We are not
able to go up against the people, for they are stronger than we.' And they gave the children of
Israel a bad report of the land which they had spied out, saying, 'The land through which we
have gone as spies is a land that devours its inhabitants, and all the people whom we saw in it are
men of great stature. There we saw the giants (the descendants of Anak came from the giants);
and we were like grasshoppers in our own sight, and so we were in their sight'" (vv. 31-33). And
as a result of this bad report, the people were frozen in fear; and they turned in rebellion against

4. Moses - and against God's command to go in and take the land. For this, they were punished by
being made to wander in the wilderness for forty years, until their children would grow up to
take the land they had refused to conquer.
It's interesting that the spies said, "We were like grasshoppers in our own sight, and so we were
in their sight." Fear is a thing that has a life of its own; and causes us to transfer our own sense of
inadequacy onto perceptions of those we fear. Fear can take what is, otherwise, merely a
challenging situation and turn it into a dreadful impossibility. The devil is a bully; and he knows
how to capitalize on our fear. The Bible tells us, in Ephesians 6:16, that he fires "fiery darts" at
our "shield of faith"; seeking not so much to hit us as to engulf our shield in flames, and cause us
to cast aside our faith in a moment of panic. Once we've abandoned our faith in God in order to
turn to some lesser expedient, we become easy prey to the devil's attacks.
In facing an intimidating enemy, God tells this new generation, "Do not be afraid of them." And
why are they not to be afraid? "... For the LORD your God is with you." God even specifies
which "LORD your God" is meant: the one "who brought you up from the land of Egypt". The
same God that fought for them before, to deliver them from their terrible, seemingly inescapable
bondage from the most powerful nation in the world at that time, is the same God who fights for
them now.
As we wage war against the world, the flesh and the devil, we certainly would lose if we fought in
the power of our own resources. If that were the case, we'd have every reason in the world to be
afraid. But the fact is that we cannot lose if God fights for us. Anytime the Lord calls us into
battle, it's because it's a battle that He is already fighting on our behalf. He has never yet lost a
single battle; and He never will! And so, let's remember the command of this verse: "Do not be
afraid".
8. See Appendix A for message on warfare in Old Testament in comparison to the message of
peace in the New Testament.
2. When you are about to go into battle, the priest shall
come forward and address the army.
1. Gill, “When all things are preparing for it, and it seems unavoidable: that the priest shall
approach and speak unto the people; not any priest, but one appointed for this service; who is
called the anointed of war, as Jarchi and Aben Ezra observe, and concerning whom Maimonides
(d) is more particular; he says,"they appoint a priest to speak to the people at the time of war,
and they anoint him with the anointing oil, and he is called the anointed of war; twice the
anointed of war speaks unto the people, once in a book at the time they go forth, before they set
in battle array, he says to the people, "what man is there", &c. and when he has caused his words
to be heard, he returns; at another time, when they are set in array, he says, "fear not", &c.''this
man seems to be an emblem of Gospel ministers, who are anointed with the gifts and graces of
the Spirit of God, and whose business it is to encourage the people of God to fight the Lord's
battles against sin, Satan, and the world, and not to be afraid of their spiritual enemies; directing

5. them to take to them the whole armour of God, and to endure hardness as good soldiers of
Christ, to follow him the captain of their salvation, assuring them of victory through him who
makes them more than conquerors, and that their warfare is or shortly will be accomplished.
2. Jamison, “Deu 20:2-4 -
when ye are come nigh unto the battle, that the priest shall approach and speak unto the people
— Jewish writers say that there was a war priest appointed by a special ceremonial to attend the
army. It was natural that the solemn objects and motives of religion should have been applied to
animate patriotism, and so give additional impulse to valor; other people have done this. But in
the case of Israel, the regular attendance of a priest on the battlefield was in accordance with
their theocratic government, in which everything was done directly by God through His
delegated ministers. It was the province of this priest to sound the trumpets (Num_10:9;
Num_31:6), and he had others under him who repeated at the head of each battalion the
exhortations which he addressed to the warriors in general. The speech (Deu_20:3, Deu_20:4) is
marked by a brevity and expressiveness admirably suited to the occasion, namely, when the men
were drawn up in line.
3. Barnes, “The priest - Not the high priest, but one appointed for the purpose, and called,
according to the rabbis, “the anointed of the war”: hence, perhaps the expression of Jer_6:4, etc.
“prepare ye” (literally consecrate) “war.” Thus, Phinehas went with the warriors to fight against
Midian (Num_31:6; compare 1Sa_4:4, 1Sa_4:11; 2Ch_13:12).
4. Clarke, “The priest shall approach, and speak unto the people - The priest on these occasions
was the representative of that God whose servant he was, and whose worship he conducted. It is
remarkable that almost all ancient nations took their priests with them to battle, as they did not
expect success without having the object of their adoration with them, and they supposed they
secured his presence by having that of his representative.
5. K&D, “Deu_20:2-4
If they were thus drawing near to war, i.e., arranging themselves for war for the purpose of
being mustered and marching in order into the battle (not just as the battle was commencing),
the priest was to address the warriors, and infuse courage into them by pointing to the help of the
Lord. “The priest” is not the high priest, but the priest who accompanied the army, like Phinehas
in the war against the Midianites (Num_31:6; cf. 1Sa_4:4, 1Sa_4:11; 2Ch_13:12), whom the
Rabbins call (the anointed of the battle), and raise to the highest dignity next to the
high priest, no doubt simply upon the ground of Num_31:6 (see Lundius, jüd. Heiligth. p. 523).
6. Dave Guzik, “The command to encourage people before battle.
a. When Israel was on the verge of battle, 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 message was simple: Take courage, because the Lord your God is He who goes with you, to

6. fight for you against your enemies, to save you. 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!”
7. F.B.Meyer, “WHEN Abraham returned from the slaughter of the kings, the priest of the Most
High appeared to welcome him, and to prepare him for the still more subtle encounter which
awaited him with the king of Sodom. As Abraham drew nigh to that battle the priest approached.
Whenever a battle is imminent, look out for the
Priest.--Do not go to the war at your own charges, you cannot stand against the mighty power of
your arch-adversary. Look around, and see the Priest stand. What Priest? The Apostle and High
Priest of your confession. He will offer prayer for you, and anoint your shield with the precious
oil, and put His hand upon your hand as you feebly draw the bow.
What makes you so bold, my lad? the captain asked of a stripling as he went into the fight.
And the answer came quickly, My mother put her hands on my head and blessed me ere I left
our home.
Whenever the Priest has been near, anticipate a battle.--The best hours come to prepare us for
the worst. The clove descends that we may be able to stand for forty days against the devil. Do
not be surprised at this. And whenever some experience of unusual radiance and helpfulness has
visited you, say to yourself, This is God's sweet way of preparing me against coming trial. Let
me walk warily, for danger is near. The Priest has been with me; I am drawing nigh to the battle.
I know not what lies before me: but He is acquainted with the difficulties I have to face and the
fierceness of the adversary I have to encounter. He alone can equip me for the fight.
3 He shall say: “Hear, Israel: Today you are going into
battle against your enemies. Do not be fainthearted or
afraid; do not panic or be terrified by them.
1. Henry, “This priest must, (1.) Charge them not to be afraid (Deu_20:3), for nothing weakens
the hands so much as that which makes the heart tremble, Deu_20:3. There is need of precept
upon precept to this purport, as there is here: Let not your hearts be tender (so the word is), to
receive all the impressions of fear, but let a believing confidence in the power and promise of God
harden them. Fear not, and do not make haste (so the word is), for he that believeth doth not
make more haste than good speed. “Do not make haste either rashly to anticipate your
advantages or basely to fly off upon every disadvantage.” (2.) He must assure them of the
presence of God with them, to own and plead their righteous cause, and not only to save them
from their enemies, but to give them victory over them, Deu_20:4. Note, Those have no reason to
fear that have God with them. The giving of this encouragement by a priest, one of the Lord's
ministers, intimates, [1.] That it is very fit that armies should have chaplains, not only to pray for
them, but to preach to them, both to reprove that which would hinder their success and to raise

7. their hopes of it. [2.] That it is the work of Christ's ministers to encourage his good soldiers in
their spiritual conflict with the world and the flesh, and to assure them of a conquest, yea, more
than a conquest, through Christ that loved us.”
2. Gill, “ And shall say unto them, hear, O Israel,.... Exciting their attention to what he was about
to say, and which, as Jarchi observes, was spoken in the holy tongue, or in the Hebrew language:
you approach this day unto battle against your enemies; were marching or ready to march,
preparing to engage with them, and a battle seemed near at hand:
let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them;
many words are made use of to animate them against those fears which the strength, number,
and appearance of their enemies, would be apt to cause in them. Jarchi observes, that here are
four exhortations, answerable to four things which the kings of the nations do (in order to inject
terror into their enemies); they shake their shields, to clash them one against another, that
hearing their noise they may be afraid of them and flee; they prance their horses, and make them
neigh, to cause the noise of the hoofs of their horses to be heard; they shout with their voices, and
blow with their trumpets: and accordingly these several clauses are so interpreted in the Misnah
(e)and let not your hearts faint; at the neighing of the horses, and the brightness of swords:
fear not; at the clashing of shields: and do not tremble; at the sound of trumpets: neither
be ye terrified at the voice of shouting;''and no doubt but it takes in everything that has a
tendency to cause fear, faintness, and dismay, which they are cautioned against.”
3. Fear is likely to bring about the very thing that is feared. “Carl Wallenda was one of the
greatest tightrope aerialists who ever lived. He once wrote, “For me, to live is being on a
tightrope. All the rest is waiting.” In 1968, he commented that the most important thing about
walking a tightrope is to be confident you can do it and never to think about failure. In 1978,
Wallenda fell to his death from a tightrope that was seventy-five feet up in the air above the city
of San Juan, Puerto Rico. His wife, who is also an aerialist, reported that, for three months prior
to attempting the most dangerous feat he’d ever tried, all he talked about was falling. She said
that never before in all their career together had Carl ever given a thought to falling. She noted
further that he spent all of his time prior to that fatal walk putting up the wire (which he had
never bothered with before). He worried about the guidewires and spent endless hours
calculating the wind, which he had also never done before. After his death, she said, “I believe the
reason Carl fell was because he spent all of his time preparing not to fall, instead of spending time
preparing to walk the rope.” -- H. Edwin Young, Building Blocks, Southern Baptist Preaching
Today, ed. Allen and Gregory, p. 457.
4 For the LORD your God is the one who goes with you to
fight for you against your enemies to give you victory.”
1. Gill, “For the Lord your God is he that goeth with you,.... To battle, and therefore they had no

8. reason to fear and be dismayed, to be fainthearted, terrified, and tremble:
fear not, I am with thee,.... Isa_41:10, this, according to the Misnah (f), respects the ark, and so
Jarchi, which was a symbol of the divine Presence, and went with them to battle; see Jos_6:4.
to fight for you against your enemies, to save you; to annoy and destroy the one, and to protect
and save the other; thus far the anointed priest addressed the people in an oration to this
purpose: the account Maimonides gives of it is, thatwhen they have set their ranks, and are near
to a battle, the anointed of war stands on an high place, and all the ranks before him, and says to
them in the holy tongue, hear, O Israel, c. unto to save you; and then another priest under
him causes it to be heard by all the people with an high voice (g);''he repeated what the anointed
of war had said, and expressed it with a loud voice, that all might hear.
2. Jamison, “your God is he that goeth with you, to fight for you against your enemies, to save
you — According to Jewish writers, the ark was always taken into the field of combat. But there
is no evidence of this in the sacred history; and it must have been a sufficient ground of
encouragement to be assured that God was on their side.
3. Spurgeon, “WE have no enemies but the enemies of God. Our fights are not against men, but
against spiritual wickednesses. We war with the devil and the blasphemy, error, and despair
which he brings into the field of battle. We fight with all the armies of sin—impurity,
drunkenness, oppression, infidelity, and ungodliness. With these we contend earnestly, but not
with sword or spear; the weapons of our warfare are not carnal.
Jehovah, our God, abhors everything which is evil, and, therefore, He goeth with us to fight for us
in this crusade. He will save us, and He will give us grace to war a good warfare, and win the
victory. We may depend upon it that if we are on God’s side God is on our side. With such an
august ally the conflict is never in the least degree doubtful. It is not that truth is mighty and
must prevail, but that might lies with the Father who is Almighty, with Jesus who has all power in
heaven and in earth, and with the Holy Spirit who worketh His will among men.
Soldiers of Christ, gird on your armor. Strike home in the name of the God of holiness, and by
faith grasp His salvation. Let not this day pass without striking a blow for Jesus and holiness.
6. Moody Bible Institute, “When the Confederacy added iron plates to the captured U.S.S.
Merrimac, the renamed C.S.S. Virginia steam frigate temporarily dominated naval encounters in
the Civil War. But the Union side soon built a similar ironclad boat, the U.S.S. Monitor.
On March 9, 1862, the two ships engaged in the first battle between ironclad naval vessels in
history. After four hours of firing, it ended in a draw. Two months later, the Virginia crew blew
up the ship rather than allow it to fall into enemy hands.
As we see in today’s reading, when Israel went into battle, Moses said that they should put their
confidence in God, not in their military prowess, numerical advantage, or superior weaponry
(even if they had any of these things). He would be their Defender, the only Warrior they needed
(Dt 20:4; cf. Isa. 42:13). He already proved His mighty power in liberating them from Egypt and
in the preliminary battles east of Jordan.
We might wonder about the question of when war is just or right, but this passage does not

9. address that question. It’s just assumed to be part of life in a fallen world. Thankfully, wars will
one day pass away completely (Ps. 46:9; Isa. 2:4).
Instead, Moses’ guidelines dealt with pragmatic issues. For reasons of compassion, those with
new brides, houses, or vineyards were exempt from military service; for reasons of practicality,
men who were afraid were also excused. Priests didn’t go to war, since serving before the Lord
took priority. Because of the danger of idolatry, nearby enemies were to be completely destroyed.
God also wanted His people to be good stewards of creation, even in the midst of a war. How do
we know this? Because He instructed them not to cut down fruit trees during a siege. They might
be tempted to cut down all the wood in an area for burning or building siegeworks, but they
should leave alone fruit trees that would benefit them after the peace was won (Dt 20:19).
5 The officers shall say to the army: “Has anyone built a
new house and not yet begun to live in it? Let him go
home, or he may die in battle and someone else may begin
to live in it.
1. God has compassion for men who have just begun to enjoy their mature years. He does not
want them to risk dying in battle before they have the joy of a new house, a vineyard, and
especially a new bride. How sad it is to be just about ready to marry and then get killed in battle
and never have the chance to enjoy the marriage relationship. God wants every young man to
enjoy these events, and so he makes it a law that they are allowed to go home rather than go into
battle.
2. God is making it clear that anyone can die in battle, and that he does not determine those
deaths by his sovereign power and providence. Men whom he does not want to die may die in
battle, and the only way to assure that they will not is to prevent them from going into battle. God
could make sure that every spear heading their way would be diverted, or every sword ready to
cut them in half would be by miracle stopped. God does not want to be doing masses of miracles
a day in battle. He lets the natural laws operate, and so the only wise way to keep young men safe
is to send them home. Those who say God has predetermined all death so that every man has a
date set for his dying are not being true to God's Word. He makes it clear in this context that he
will not guarantee the survival of men he does not want to die if they are sent into a battle zone.
We have to use common sense to avoid early death, by avoiding what will likely lead to death. It
is folly to say we are safe until God's appointed time. That is not true. These men are only safe if
they go home. If they go into warfare there is a good chance they will die, and not because God
set the day, but because they took chance he did not will. If they die it is because of man's choices,
and not because of God's will.
3. Henry, “From the circumstances of a man's outward condition; as, (1.) If he had lately built or

10. purchased a new house, and had not taken possession of it, had not dedicated it (Deu_20:5), that
is, made a solemn festival for the entertainment of his friends, that came to him to welcome him
to his house; let him go home and take the comfort of that which God had blessed him with, till,
by enjoying it for some time, he become less fond of it, and consequently less disturbed in the war
by the thoughts of it, and more willing to lie and leave it. For this is the nature of all our worldly
enjoyments, that they please us best at first; after a while we see the vanity of them. Some think
that this dedication of their houses was a religious act, and that they took possession of them with
prayers and praises, with a solemn devoting of themselves and all their enjoyments to the service
and honour of God. David penned the 30th Psalm on such an occasion, as appears by the title.
Note, He that has a house of his own should dedicate it to God by setting up and keeping up the
fear and worship of God in it, that he may have a church in his house; and nothing should be
suffered to divert a man from this. Or, (2.) If a man had been at a great expense to plant a
vineyard, and longed to eat of the fruit of it, which for the first three years he was forbidden to do
by the law (Lev_19:23, etc.), let him go home, if he has a mind, and gratify his own humour with
the fruits of it, Deu_20:6. See how indulgent God is to his people in innocent things, and how far
from being a hard Master. Since we naturally covet to eat the labour of our hands, rather than an
Israelite should be crossed therein, his service in war shall be dispensed with., Or, (3.) If a man
had made up his mind to be married, and the marriage were not solemnized, he was at liberty to
return (Deu_20:7), as also to tarry at home for one year after marriage (Deu_24:5), for the
terrors of war would be disagreeable to a man who had just welcomed the soft scene of domestic
attachment. And God would not be served in his wars by pressed men, that were forced into the
army against their will, but they must all be perfectly volunteers. Psa_110:3, Thy people shall be
willing. In running the Christian race, and fighting the good fight of faith, we must lay aside every
weight, and all that which would clog and divert our minds and make us unwilling. The Jewish
writers agree that this liberty to return was allowed only in those wars which they made
voluntarily (as bishop Patrick expresses it), not those which were made by the divine command
against Amalek and the Canaanites, in which every man was bound to fight.”
4. Gill, “And the officers shall speak unto the people,.... What these officers were is not easy to
say; they seem not to be officers of the army, for they are distinguished from captains of the
armies, Deu_20:9, unless they can be thought to be general officers; but the word for them is the
same that is used of such that attended the judges and were ministers to them, Deu_16:18, and
perhaps they were a sort of heralds that published and proclaimed what the anointed of war had
said; and so the above writer (h) affirms, that what here follows was first spoken by him, and
after that (what is said, Deu_20:3) the anointed of war speaks, saying:
what man is there,.... (to the end of Deu_20:7) thus far the anointed of war speaks, and then an
officer causes all the people to hear it with an high voice, saying:
what man is there that hath built a new house, and hath not dedicated it? or perfected it, as the
Targum of Jonathan, not quite finished it, has not, as that paraphrast says, fixed in it the door
posts, or rather perhaps he means the Mezuzah, or writing, which the Jews thought themselves
obliged to fasten to the door posts of their houses; see Deu_11:20 until this was done, an house
was not thought to be completed; though Jarchi interprets this of inhabitation; of a man's having
built a house, but has not yet dwelt in it; see Deu_28:30, so Josephus (i) explains it, of its not
having been used and enjoyed by a man a full year; but there seems to be something more than
all this in dedication; for though it does not signify a consecration or dedication of it to holy uses,

11. as the dedication of the tabernacle and temple, yet there was something done, some ceremony
used at entrance into a new house; a good man entered into it, no doubt, with prayer and praise,
as the thirtieth psalm was composed by David at the dedication of his house; see Neh_12:27 and
perhaps it was usual to have their friends together, and make a cheerful entertainment on the
occasion. Ben Melech on the place, assures us it was a custom to make a feast and merriment at
eating the first meal in a new house:
let him go and return to his house, lest he die in the battle, and another man dedicate it; or
perfect it, as the above Targum, or dwell in it, as well as have the pleasure of entertaining his
friends in it at the first opening of it; this was either a command, enjoining a man, in such a
circumstance, to return, and so the rest that follow, or a permission to him, allowing him to do it
if he thought fit.
5.Barnes, “The officers dedicated it - See Exo_5:6 note.
Compare the marginal references. The expression is appropriate, because various ceremonies
of a religious kind were customary among the Jews on taking possession of a new house. The
immunity conferred in this verse lasted, like that in Deu_20:7 (compare Deu_24:5), for one year.
6. Clarke, “That hath built a new house, and hath not dedicated it? - From the title of Psa_30:1-
12, - A Psalm or Song at the Dedication of the House of David - it is evident that it was a custom
in Israel to dedicate a new house to God with prayer, praise, and thanksgiving; and this was done
in order to secure the Divine presence and blessing, for no pious or sensible man could imagine he
could dwell safely in a house that was not under the immediate protection of God. Hence it has
been a custom in the most barbarous nations to consecrate a part of a new house to the deity they
worshipped. The houses of the inhabitants of Bonny, in Africa, are generally divided into three
apartments: one is a kind of state room or parlour; another serves for a common room, or
kitchen; and the third is dedicated to the Juju, the serpent god, which they worship; for even
those savages believe that in every house their god should have his temple! At the times of
dedication among the Jews, besides prayer and praise, a feast was made, to which the relatives
and neighbors were invited. Something of this custom is observed in some parts of our own
country in what is called warming the house; but in these cases the feasting only is kept up - the
prayer and praise forgotten! so that the dedication appears to be rather more to Bacchus than to
Jehovah, the author of every good and perfect gift.
7. KD, “Deu_20:5-7
Moreover, the shoterim, whose duty it was, as the keepers of the genealogical tables, to appoint
the men who were bound to serve, were to release such of the men who had been summoned to
the war as had entered into domestic relations, which would make it a harder thing for them to
be exposed to death than for any of the others: for example, any man who had built a new house
and had not yet consecrated it, or had planted a vineyard and not yet eaten any of the fruit of it,
or was betrothed to a wife and had not yet married her, - that such persons might not die before
they had enjoyed the fruits of what they had done. “Who is the man, who,” i.e., whoever, every
man who. “Consecrated the house,” viz., by taking possession and dwelling in it; entrance into the
house was probably connected with a hospitable entertainment. According to Josephus (Ant. iv. 8,
41), the enjoyment of them was to last a year (according to the analogy of Deu_24:5). The

12. Rabbins elaborated special ceremonies, among which Jonathan in his Targum describes the
fastening of slips with sentences out of the law written upon them to the door-posts, as being the
most important (see at Deu_6:9 : for further details, see Selden, de Synedriis l. iii. c. 14, 15).
Cerem is hardly to be restricted to vineyards, but applied to olive-plantations as well (see at
Lev_19:10). , to make common, is to be explained from the fact, that when fruit-trees were
planted (Lev_19:23.), or vines set (Jdg_19:24), the fruit was not to be eaten for the first three
years, and that of the fourth year was to be consecrated to the Lord; and it was only the fruit that
was gathered in the fifth year which could be applied by the owner to his own use, - in other
words, could be made common. The command to send away from the army to his own home a
man who was betrothed but had not yet taken his wife, is extended still further in Deu_24:5,
where it is stated that a newly married man was to be exempt for a whole year from military
service and other public burdens. The intention of these instructions was neither to send away all
persons who were unwilling to go into the war, and thus avoid the danger of their interfering with
the readiness and courage of the rest of the army in prospect of the battle, nor to spare the lives of
those persons to whom life was especially dear; but rather to avoid depriving any member of the
covenant nation of his enjoyment of the good things of this life bestowed upon him by the Lord.”
8. Jamison, “Deu 20:5-8 -
And the officers shall speak unto the people — literally, Shoterim, who are called “scribes” or
“overseers” (Exo_5:6). They might be keepers of the muster-roll, or perhaps rather military
heralds, whose duty it was to announce the orders of the generals (2Ch_26:11). This proclamation
(Deu_20:5-8) must have been made previous to the priest’s address, as great disorder and
inconvenience must have been occasioned if the serried ranks were broken by the departure of
those to whom the privilege was granted. Four grounds of exemption are expressly mentioned:
(1) The dedication of a new house, which, as in all Oriental countries still, was an important
event, and celebrated by festive and religious ceremonies (Neh_12:27); exemption for a year. (2)
The planting of a vineyard. The fruit of the first three years being declared unfit for use, and the
first-fruits producible on the fourth, the exemption in this case lasted at least four years. (3) The
betrothal of a wife, which was always a considerable time before marriage. It was deemed a great
hardship to leave a house unfinished, a new property half cultivated, and a recently contracted
marriage; and the exemptions allowed in these cases were founded on the principle that a man’s
heart being deeply engrossed by something at a distance, he would not be very enthusiastic in the
public service. (4) The ground of exemption was cowardice. From the composition of the
Israelitish army, which was an irregular militia, all above twenty years being liable to serve,
many totally unfit for war must have been called to the field; and it was therefore a prudential
arrangement to rid the army of such unwarlike elements - persons who could render no efficient
service, and the contagion of whose craven spirit might lead to panic and defeat.
6 Has anyone planted a vineyard and not begun to enjoy
it? Let him go home, or he may die in battle and someone
else enjoy it.

13. 1. Gill, “ And what man is he that hath planted a vineyard, and hath not yet eaten of it?.... Which
he has a right to do, and it is hard for him to be deprived of it, 1Co_9:7 or hath not made it
common (k); according to the law in Lev_19:23. Three years the fruit of trees, and so of vines,
might not be eaten; in the fourth, they were devoted to the Lord, and might be redeemed from
the priest, and so made common; and on the fifth year were eaten in course; so the Targums of
Jerusalem, Jonathan, and Jarchi, interpret it: let him also go and return unto his house, lest he
die in the battle, and another man eat of it; or make it common, according to the above law:
Aben Ezra seems to have another sense of this passage, deriving the word from another, which
signifies piping and dancing, and observes, that it was a custom to sing, pipe, and dance in
vineyards; and the Septuagint version is, hath not been made merry of it; though that may
signify not having drank of the wine of it, to be made merry with it.”
2. Pleasure means a lot to God. He desires that his children have great pleasure just as any father
desires that for his children. That is why the world is filled with games and rides, and all manner
of entertainment for children. Parents spend a fortune to see that their children have a lot of
pleasure. It can be overdone, but God expects his family to have a large share of life's enjoyment.
7 Has anyone become pledged to a woman and not
married her? Let him go home, or he may die in battle
and someone else marry her.”
1. God loves a good romance story, and he wants romance to have a happy ending. He does not
like it when a young man does not get the chance to enjoy his bride, but dies in battle leaving his
bride to belong to another man. In Deut. 24:5 we read, “If a man has recently married, he must
not be sent to war or have any other duty laid on him. For one year he is to be free to stay at
home and bring happiness to the wife he has married.” The implication is that he would have the
joy of his new bride giving him a child in that year so that he would have the hope of a son to
carry on his name. God says that no newly weds are to be sent to war until they have a at least a
year to enjoy the fruits of marriage. Here is the law supporting love.
1B. Gregg Allen, “The officers were about to appoint captains over the armies to lead the people.
But before they did, they released those for whom the matters of daily life might prove to be a
distraction: those who might have built a house, but had not yet had a chance to dedicate it; or
those who had planted a vineyard, but had not yet had a chance to eat from it; or those who had
just become betrothed to a wife, but had not yet married her. It's interesting that to suffer the
loss of these things was considered a curse in Israel. A few chapters later, God warned that if the
people of Israel didn't keep His commandments, You shall betroth a wife, but another man shall
lie with her; you shall build a house, but you shall not dwell in it; you shall plant a vineyard, but
shall not gather its grapes (Deut. 28:30).”

14. 2. Gill, “ And what man is there that hath betrothed a wife, and hath not taken her?.... Home to
his house and bedded with her; has only betrothed her, but is not properly married to her, the
nuptials are not completed; this the Jews understand of anyone betrothed to him, whether a
virgin or a widow, or the wife of a deceased brother (yea, they say, if his brother is dead in war, he
returns and comes home), but not of a former wife divorced and received again (m): let him go
and return unto his house, lest he die in battle, and another man take her; or marry her.
3. Clarke, “Betrothed a wife, and hath not taken her? - It was customary among the Jews to
contract matrimony, espouse or betroth, and for some considerable time to leave the parties in
the houses of their respective parents: when the bridegroom had made proper preparations, then
the bride was brought home to his house, and thus the marriage was consummated. The
provisions in this verse refer to a case of this kind; for it was deemed an excessive hardship for a
person to be obliged to go to battle, where there was a probability of his being slain, who had left
a new house unfinished; a newly purchased heritage half tilled; or a wife with whom he had just
contracted marriage. Homer represents the case of Protesilaus as very afflicting, who was obliged
to go to the Trojan war, leaving his wife in the deepest distress, and his house unfinished.

15. μ

16. ,
μ μ

17. ’

18. ,
!#
# $.
Iliad, 1. ii., ver. 100.
“A wife he left,
To rend in Phylace her bleeding cheeks,
And an unfinish’d mansion: first he died
Of all the Greeks; for as he leap’d to land,
Long ere the rest, a Dardan struck him dead.”
Cowper.
8 Then the officers shall add, “Is anyone afraid or
fainthearted? Let him go home so that his fellow soldiers
will not become disheartened too.”
1. Henry, “If a man's indisposition to fight arose from the weakness and timidity of his own spirit,
he had leave to return from the war, Deu_20:8. This proclamation Gideon made to his army, and
it detached above two-thirds of them, Jdg_7:3. Some make the fearfulness and faintheartedness
here supposed to arise from the terrors of an evil conscience, which would make a man afraid to
look death and danger in the face. It was then thought that men of loose and profligate lives
would not be good soldiers, but must needs be both cowards in an army and curses to it, the
shame and trouble of the camp; and therefore those who were conscious to themselves of
notorious guilt were shaken off. But it seems rather to be meant of a natural fearfulness. It was
partly in kindness to them that they had their discharge (for, though shamed, they were eased);

19. but much more in kindness to the rest of the army, who were hereby freed from the incumbrance
of such as were useless and unserviceable, while the danger of infection from their cowardice and
flight was prevented. This is the reason here given: Lest his brethren's heart fail as well as his
heart. Fear is catching, and in an army is of most pernicious consequence. We must take heed
that we fear not the fear of those that are afraid, Isa_8:12.”
2. Gill, “And the officers shall speak further unto the people,.... According to Maimonides (n), the
priest the anointed of war spoke to the end of Deu_20:7 and which the officers repeated after him
to the people aloud, as before observed; and then after that an officer speaks of himself, or in his
own words, and not in those of the priest, as follows:
what man that is fearful, c. and then another officer causes all the people to hear it:
and they shall say, what man is there that is fearful and fainthearted? that has not courage to
face his enemies, to whom the terrors of war, and especially of death, are dreadful; the Targum of
Jonathan adds,because of his sin;''whose sins stare him in the face, and lie heavy on his
conscience; so that he is afraid he shall die in battle, and in his sins, and suffer divine vengeance;
both these senses are observed in the Misnah (y). According to R. Akiba, a fearful and
fainthearted man is onethat cannot stand in battle array, or behold a drawn sword; but R. Jose
the Galilean says, he is one that is afraid of the transgressions he has committed; and therefore
the law joins to this all those things for which a man may return;''as having built a new house,
planted a vineyard, and betrothed a wife; that so it might be thought it was on account of one or
other of these that he returned, and not through faintheartedness, either because of the terrors of
war, or of his own conscience for his sins:
let him go and return to his house, lest his brethren's heart faint as well as his heart; lest, by his
pale looks and trembling joints, his fainting fits and swoons, he discourage the rest in the same
company with him, and by his example make them unfit for war also.
3. Clarke, “What man is there that is fearful and faint - hearted? - The original % rach, signifies
tender or soft-hearted. And a soft heart the man must have who, in such a contest, after such a
permission, could turn his back upon his enemies and his brethren. However, such were the
troops commanded by Gideon in his war against the Midianites; for after he gave this permission,
out of 32,000 men only 10,000 remained to fight! Jdg_7:3. There could be no deception in a
business of this kind; for the departure of the 22,000 was the fullest proof of their dastardliness
which they could possibly give.
4. Rich Cathers, “Fear makes a weak army. God’s desire is that fearful ones stay home. If they
don’t then their fear will spread to the rest of the army and there will be disaster. We see this
actually done in one battle. (Judg 7:1-3 KJV) Then Jerubbaal, who is Gideon, and all the people
that were with him, rose up early, and pitched beside the well of Harod: so that the host of the
Midianites were on the north side of them, by the hill of Moreh, in the valley. {2} And the LORD
said unto Gideon, The people that are with thee are too many for me to give the Midianites into
their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. {3}
Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid,
let him return and depart early from mount Gilead. And there returned of the people twenty and
two thousand; and there remained ten thousand.The army is eventually whittled down to 300

20. men, and because God is in it, and because there is no fear, they are victorious. If you are a
person who is motivated by fear, be careful that you don’t let your fears become a
discouragement to others in the battle. Instead, God’s desire is that you overcome your fears.
(Psa 34:4 KJV) I sought the LORD, and he heard me, and delivered me from all my fears.”
9 When the officers have finished speaking to the army,
they shall appoint commanders over it.
1. Henry, “It is here ordered that, when all the cowards were dismissed, then captains should be
nominated (Deu_20:9), for it was in a special manner necessary that the leaders and commanders
should be men of courage. That reform therefore must be made when the army was first
mustered and marshalled. The soldiers of Christ have need of courage, that they may quit
themselves like men, and endure hardness like good soldiers, especially the officers of his army.”
2. KD, “When this was finished, the shoterim were to appoint captains at the head of the people
(of war). '(), to inspect, to muster, then to give the oversight, to set a person over anything
(Num_3:10; Num_4:27). The meaning “to lead the command” (Schultz) cannot be sustained; and
if “captains of the armies” were the subject, and reference were made to the commanders in the
war, the article would not be omitted. If the shoterim had to raise men for the war and organize
the army, the division of the men into hosts (Zebaoth) and the appointment of the leaders would
also form part of the duties of their office.”
3. Gill, “And it shall be, when the officers have made an end of speaking unto the people,.... By
reciting what the anointed of war said unto them, and by speeches of their own framing, to
encourage to the battle; and all were dismissed that had leave to depart, and chose to take it: that
they shall make captains of armies to lead on the people; on to battle; that is, either the officers
should do this, which may seem to confirm what has been hinted, that they might be generals of
the army, who constituted captains under them, to lead the people on to battle: unless this is to be
understood of the princes of Israel, or of the king when they had one, and his ministers; for it
does not appear in any instance that the people chose their own officers over them, to go out
before them, and lead them on to battle; or to be at the head of them (z); which the Jewish
writers understand in a very different sense; not to head them, or be at the head of them, to
direct and command them, but to keep them from deserting: their sense is, that the officers
having dismissed persons in the circumstances before described, and set stout men before them,
and others behind them (i.e. the army of the people), with iron hatchets in their hands, and every
one that sought to return, they had power to cut off his legs; since flight is the beginning of falling
before their enemies (a).
4. Ron Daniel, “It was only after the fearful and preoccupied people left that the officers were to
appoint commanders. Now this might seem like common sense, but it is a mistake many make,
even in the Lord's army of the church today. Often, we meet people that seem too good to be true.

21. They seem mature in the Lord, and on fire for service, but then burn out and are gone as quickly
as they came. That's one of the reasons Paul warned Timothy, 1Tim. 5:22 Do not lay hands upon
anyone too hastily...We have to be patient. We have to wait. When we see who doesn't bail out
early, who is willing to serve, who is here for the duration, then we appoint. I have known pastors
who appoint people as commanders in hopes that it will inspire those people to be diligent and
unafraid. They think, Maybe if I plug this person into a position, their walk will stabilize. But
it never works. This is why Paul said of appointing men as deacons, Even after you see that they
meet the spiritual and personal requirements...1Tim. 3:10 These men must also first be tested... “
10 When you march up to attack a city, make its people an
offer of peace.
1. Henry, “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.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.
2. Gill, “When thou comest nigh unto a city to fight against it,.... This is to be understood of an
arbitrary war, as Jarchi observes; which they engaged in of themselves, or were provoked to by
their enemies; which was their own choice, and according to their own will and pleasure; and
their conduct towards their enemies in it was different from that in a war with the seven nations,
commanded by the Lord, and distinguished from it, Deu_20:15. then proclaim peace unto it; that
is, offer them terms of peace; which were, that the inhabitants of it should renounce idolatry, and
become their tributaries and servants.
3. Clarke, “Proclaim peace unto it - Interpreters are greatly divided concerning the objects of this
law. The text, taken in connection with the context, (see Deu_20:15-18), appears to state that this
proclamation or offer of peace to a city is only to be understood of those cities which were
situated beyond the limits of the seven anathematized nations, because these latter are
commanded to be totally destroyed. Nothing can be clearer than this from the bare letter of the
text, unless some of the words, taken separately, can be shown to have a different meaning. For

22. the common interpretation, the following reasons are given.
God, who knows all things, saw that they were incurable in their idolatry; that the cup of their
iniquity was full; and as their Creator, Sovereign, and Judge, he determined to destroy them from
off the face of the earth, “lest they should teach the Israelites to do after all their abominations,”
Deu_20:18. After all, many plausible arguments have been brought to prove that even these seven
Canaanitish nations might be received into mercy, provided they,
1. Renounced their idolatry;
2. Became subject to the Jews; and,
3. Paid annual tribute: and that it was only in case these terms were rejected, that they were
not to leave alive in such a city any thing that breathed, Deu_20:16.
4. KD, “Deu 20:10-11 - “Instructions Concerning Sieges. - Deu_20:10, Deu_20:11. On
advancing against a town to attack it, they were “to call to it for peace,” i.e., to summon it to make
a peaceable surrender and submission (cf. Jdg_21:13). “If it answered peace,” i.e., returned an
answer conducing to peace, and “opened” (sc., its gates), the whole of its inhabitants were to
become tributary to Israel, and serve it; consequently even those who were armed were not to be
put to death, for Israel was not to shed blood unnecessarily. * does not mean feudal service, but
a feudal slave (see at Exo_1:11).
5. Jamison, “Deu 20:10-20 - “When thou comest nigh unto a city to fight against it, then proclaim
peace unto it — An important principle is here introduced into the war law of Israel regarding
the people they fought against and the cities they besieged. With “the cities of those people which
God doth give thee” in Canaan, it was to be a war of utter extermination (Deu_20:17,
Deu_20:18). But when on a just occasion, they went against other nations, they were first to make
a proclamation of peace, which if allowed by a surrender, the people would become dependent
[Deu_20:11], and in the relation of tributaries the conquered nations would receive the highest
blessings from alliance with the chosen people; they would be brought to the knowledge of
Israel’s God and of Israel’s worship, as well as a participation of Israel’s privileges. But if the
besieged city refused to capitulate and be taken, a universal massacre was to be made of the
males while the women and children were to be preserved and kindly treated (Deu_20:13,
Deu_20:14). By this means a provision was made for a friendly and useful connection being
established between the captors and the captives; and Israel, even through her conquests, would
prove a blessing to the nations.
11 If they accept and open their gates, all the people in it
shall be subject to forced labor and shall work for you.
1. Henry, “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)

23. 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.”
2. Gill, “And it shall be, if it make thee answer of peace,.... Comply with the terms of peace
offered: and open unto thee; the gates of the city and its garrisons, and deliver all into their
hands: then it shall be that all the people that is found therein; some having made their escape
before the surrender of the city: shall be tributaries unto thee: pay a yearly tax imposed upon
them, as the Moabites sometimes did, and which was paid in lambs and rams with the wool,
2Ki_3:4 and they shall serve thee; not as slaves, or be in continual bondage and servitude; but
upon occasion be called out to any public service, as joining them against their enemies,
rebuilding palaces and cities, or repairing walls of cities, and the like; and in general
acknowledge their dominion over them, and their own subjection to them, by paying an annual
tribute, or sending gifts unto them; thus the Moabites, Syrians, and Edomites, became the
servants of David, 2Sa_8:2.
3. These are people who do not live on the land that God promised to their fathers, and they are
people who are not under the same judgment as those that God is going to destroy in judgment.
12 If they refuse to make peace and they engage you in
battle, lay siege to that city.
1. Henry, “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

24. 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 .”
2. Gill, “And if it will make no peace with thee,.... Will not accept of terms of peace offered:
but will make war against thee; come out and fight, or prepare to defend themselves: then thou
shall besiege it; surround and block it up on all sides with their forces; the Jews say only on three
sides, leaving one for any to flee and make their escape if they thought fit; See Gill on Num_31:7.
3. KD, “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.”
13 When the LORD your God delivers it into your hand,
put to the sword all the men in it.
1. Henry, “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.
2. Gill, “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.
14 As for the women, the children, the livestock and

25. everything else in the city, you may take these as plunder
for yourselves. And you may use the plunder the LORD
your God gives you from your enemies.
1. Henry, “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:”
2. Gill, “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.”
3. We see here that many non-Israelites would be taken into the Israelite people, and so they
would grow not just by birth but by battle. Many would be incorporated into their society from
the gentile world, and so God's people were a mixture of races from the start. Many came out of
Egypt with them who were gentiles, and over the course of their conquests they took in many
more. Children would be born to them from these gentile women, and so the race was constantly
being mixed. Many a Jewish soldier married a gentile woman and had children by her.
15 This is how you are to treat all the cities that are at a
distance from you and do not belong to the nations
nearby.
1. Gill, “Thus shalt thou do unto all the cities which are very far off from thee,.... As all such were

26. 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.
2. KD, “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). +,-, 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).
3. Rich Cathers, “The cities that were surrounding the land of Israel were to be treated
differently than the cities that would be occupied. The distant cities were to be offered peace first.
If the peace was accepted, then the city would become a tributary to Israel, paying taxes, and
becoming servants to Israel. If the peace was rejected, then the city was to be destroyed. This is
similar to what happened with the inhabitants of Gibeon (Josh 9). The inhabitants of Gibeon
were living in the Promised Land, but when they heard about the Israelites, they decided to try
and make a peace treaty with them. They sent messengers to the Israelites dressed in ragged
clothes and carrying stale bread. They told the Israelites that they were from a far country and
that they wanted to make a peace treaty with Israel. (Josh 9:14 KJV) And the men took of their
victuals, and asked not counsel at the mouth of the LORD. As a result, Israel made a treaty with
them, even though they shouldn’t have. These people were part of the ones that God had
pronounced judgment upon, yet because of their treaty with them, they were unable to follow
through. As a result, the Gibeonites became a kind of sore spot to the Israelites and caused them
trouble for years to come.”
4. Bases on the account of the Gibeonites that Cathers refers to above, we see that here is an
example of a clever lie that saved the lives of many people. That clever lie had to be honored by
Israel, and so we see that a lie to save life is a valid lie. Most say a lie is never justified, but the
Bible makes it clear that a lie to save life is a justified lie. See my study of the Paradox of Lying on
Scribd.com
16 However, in the cities of the nations the LORD your
God is giving you as an inheritance, do not leave alive
anything that breathes.

27. 1. Gill,” 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.”
2. Barnes, “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).
3. Capital punishment is severe, in fact it is as severe as punishment can be, and we need to see
that this is what is going on in the destruction of the people under God's most severe judgment.
They were guilty of the most vile sins against God, and God gave them four hundred years to
repent and they only got worse. This was their time for judgment and this meant the death
sentence. It was horrible, but just, and God was doing what he had a right to do, and what these
people deserved for him to do.
17 Completely destroy[a] them—the Hittites, Amorites,
Canaanites, Perizzites, Hivites and Jebusites—as the
LORD your God has commanded you.
1. Gill, “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), thatJoshua 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.

28. 2. Clarke, “But thou shalt utterly destroy them - The above reasoning will gain considerable
strength, provided we could translate ./ . 0 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.
18 Otherwise, they will teach you to follow all the
detestable things they do in worshiping their gods, and
you will sin against the LORD your God.
1. Henry, “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.
2. Gill, “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,

29. 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.
19 When you lay siege to a city for a long time, fighting
against it to capture it, do not destroy its trees by putting
an ax to them, because you can eat their fruit. Do not cut
them down. Are the trees people, that you should besiege
them?
1. Henry, “ 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.”
2. Gill, “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

30. (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.
3. Barnes, “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.
4. Jamison, “thou shalt not destroy the trees thereof by forcing an axe against them — 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.

31. 5. KD, “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 123 the fruit-trees in the environs and
gardens of the town, is evident from the motive appended: “for of them (456 refers to 73 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 - .'9 73 '8, 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 .'9 with
interrog., instead of .'9, and taking .'9 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 .'9 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.
6. Ron Daniel, “20:19-20 Cutting Down Trees
The Law said that the Israelites were also not to destroy the fruit tress around a city they were
besieging. Why? Because they were, to coin a phrase, shooting themselves in the foot.
In the late 1900's, the concept of war completely changed with the proliferation of nuclear
weapons. No longer was war about moving one nation's armies into another's territory. Now, we
could defeat the opposing nation's military from across the world. But what is the advantage,
when that nation's land is bathed in radiation and deemed uninhabitable for decades or even
centuries? And what about the poisoning of the entire planet as the jet stream and trade winds
carry the radioactive particles back around the earth to our own population? This was the kind
of thing that God was trying to communicate to the Israelites. It's not a victory if the battle
leaves behind nothing but uninhabitable land. In the same way, many people tend to fight
relational battles like this. They want to win the argument, the debate, the fight, at whatever cost.
And in doing so, they completely destroy the relationship itself. What good is it to win the war,
but have nothing left to show for it?”
7. Gregg Allen, “This, to me, is one of the most fascinating things about this passage. Nowhere in
God's instructions for battle do we find a single word about defeat. Final victory is assumed in all
these instructions from God. The battle is His to wage; His to war; and His to win. Failure is not
even considered as an option, because battle belongs to the Lord!
And we see this fact affirmed to us in this curious command not to destroy the fruit trees of the
land when building siege-works against a city. Even if the work of defeating an enemy city took a
long time, they were only to cut down trees that were not fruit-producing trees. There is a little
bit of variation in the way this passage is translated. Some versions translate the line in verse 19
as an assertion that the fruit trees are good for food; literally ... for the tree of the field is
man's ..., meaning that the fruit tree is given by God to be a source of food to man - not a source
of building materials for desperate soldiers. Other versions translate it as if it were a rhetorical
question; as it's rendered in an almost humorous way in the NIV: Are the trees of the field
people, that you should besiege them?