Deuteronomy 20

The people of Israel were greatly blessed. They had the Lord God for their King, a wonderful land for their home, and a holy law for their guide, and yet they faced some of the same problems that society faces today. Sinful human nature being what it is, nations will always have to deal with “man’s inhumanity to man,” because the heart of every problem is still the problem of the heart. Laws are necessary to bring order to society, to restrain evil, and to help control behavior, but laws can never change the human heart. Only the grace of God can do that. If this section of Scripture emphasizes anything, it’s that God holds human life precious and wants us to treat people fairly, for they are made in the image of God (Gen. 9:1–7). God’s desire for all nations is, “Let justice run down like water, and righteousness like a mighty stream” (Amos 5: nkjv). And His standard for us individually is Micah 6:8: “He has shown you, O man, what is good, and what does the Lord require of you but to do justly, love mercy, and to walk humbly with your God?”

The Jews weren’t entering Canaan as sightseers but as soldiers prepared for battle and expecting God to give them victory. It’s important to note that God gave the nation two different military approaches, one for the cities in the land of Canaan (vv. 1–9, 16–18) and the other for cities outside Canaan (vv. 10–15). After Israel had conquered the land and was settled down in their inheritance, they might have to attack a distant city, because there were always enemies to deal with, and they could always accept the challenge of claiming God’s promise and enlarging the land (19:8–9).

The Lord’s assurance (v. 1). Moses didn’t minimize either the size or the strength of the enemy, for he knew that the nations living in Canaan had horses, chariots, large armies, and fortified cities. The spies who had investigated the land thirty-eight years before had seen all these obstacles and dangers (Num. 13) but had failed to see how small these matters were when compared to the greatness of their God. Moses reminded the people that the Lord had successfully brought them from the land of Egypt to the plains of Moab and defeated every enemy that had attacked them. In fact, the territory Israel now inhabited belonged to the Jews and not to the enemy, because the Lord had given His people great victory over the nations east of the Jordan. Just as the Lord had defeated Pharaoh and his army in Egypt, so He would defeat the nations in Canaan.

In the early days of the Great Depression, President Franklin D. Roosevelt said in his inaugural address, “The only thing we have to fear is fear itself.” There is a fear that mobilizes a person, as when you hear the fire alarm go off, but there is also a fear that paralyzes a person, and that’s the fear that Moses was addressing. When we fear the Lord and trust Him, we need not fear the enemy. Israel had nothing to fear, for the God who drowned the army of Egypt would defeat the armies of Canaan.

The priest’s encouragement (vv. 2–4). This was not the high priest but one of the other priests who was assigned to address the army. We shouldn’t be surprised to hear a priest encouraging the army, because the wars in Canaan were holy wars, God’s judgment against wicked nations that had rebelled against Him and sinned against a flood of light. The Lord had given these nations ample time to repent and turn to Him, but they refused to obey. Israel’s miraculous deliverance from Egypt and crossing of the Jordan River were proof enough that Almighty God was with them and judgment was coming (Josh. 2). The Jews were God’s people, fighting God’s battles, and it was fitting that they hear from God’s servant, a priest.

The Lord’s, “Fear not” is what every believer needs to hear when confronting the enemies of the faith. It’s the message the Lord gave to Abraham after helping him defeat the kings (Gen. 15:1) and to Jacob when he left home to go to Egypt (46:3). Moses gave that message to the Jews as they stood at the Red Sea (Ex. 14:13), and the prophet Isaiah repeated it several times to encourage the Jewish remnant (Isa. 41:10, 13–14; 43:1, 5; 44:2, 8). You find the phrase seven times in the gospel of Luke (1:13, 30; 2:10; 5:10; 8:50; 12:7, 32). When we walk by faith and keep our eyes on the Lord (Heb. 12:1–3), He will give us the peace we need (Phil. 4:4–9). You are heading for victory when you know that the Lord is with you and fighting for you.

The officers’ encouragement (vv. 5–9). The priest encouraged the soldiers to face the enemy without fear, but the officers told them to go back home if they had any unfinished business. No officer wants to lead distracted soldiers whose minds and hearts are elsewhere, for “a double minded man is unstable in all his ways” (James 1:8). Paul may have had this scene in mind when he wrote 2 Timothy 2:4, “No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier” ().

The officers announced three different occasions for granting temporary deferment, and the first was to allow the soldier to dedicate a new house to the Lord and start living in it (Deut. 20:5). The word translated “dedicate” (kjv) also means “to initiate,” that is, to start living in the house with his family and enjoying it. The family needed the man much more than the battlefield did, so he was deferred for a year. The second occasion was to harvest a new vineyard whose fruit the soldier hadn’t yet tasted. According to Leviticus 19:23–25, an owner of an orchard had to wait until the fifth year before he could eat the fruit of the trees, but this law probably wasn’t applied to vineyards. Five years would be a rather long deferment. The third occasion was perhaps the most important, and that was to permit the engaged soldier to go home and get married. According to Deuteronomy 24:5, he was deferred a year.

These three exceptions suggest to us that God is more interested in our enjoying the common blessings of life—homes, harvests, and honeymoons—than devoting ourselves only to the battles of life. He didn’t want any of the Jewish men to use their military responsibilities as an excuse to neglect their families, their vineyards, and their fiancées. Certainly military service was important, but the Lord was more concerned that the men have the right priorities in life. What good was accomplished for the Jewish people if their army defeated the enemy on the field but things were falling apart back home?

The priests asked the soldiers to look up and trust the Lord, and the officers asked them to look back and consider any unfinished business that would hinder them from doing their best. But the officers presented another challenge and asked the soldiers to look within and see if they were too afraid to go into battle. Gideon lost 22,000 men when he issued this challenge (Judg. 7:1–3). Fear and faith can’t coexist successfully in the same heart (Matt. 8:26; Luke 8:25). Furthermore, fear is contagious and could discourage the other soldiers. It was fear and unbelief that caused Israel’s great failure at Kadesh (Num. 13—14).

Once the ranks had been thinned out, the officers would appoint captains, so each man had to be ready to serve. At this time, Israel didn’t have what we would call a “standing army” with an organized system of permanent officers. The major officers knew their best men and would assign leadership responsibilities for each campaign. When Saul became king, he formed the nucleus of a standing army, and his successor David developed the organization even more. In fighting God’s battles, faith and courage are important, but so are authority and order.

War outside the land (20:10–20; 21:10–14) Moses has been instructing the people how to wage war in the land of Canaan, but now he deals with the battles they will fight outside the land. The Lord wanted to enlarge Israel’s borders (19:8), and this would involve military engagements away from the Promised Land.

Taking a city (vv. 10–18). It’s important to note that Israel’s approach in attacking distant cities was different from their approach when they attacked the cities in the land of Canaan. God commanded Israel many times to destroy the people in the Canaanite cities and show them no mercy (vv. 1–18; 3:6; 7:1–11). During their invasion of Canaan, not only were the Jews to slay all the citizens, but they were also to destroy everything connected with the wicked Canaanite religious system, including temples, idols, and altars. This policy would help remove dangerous temptations from the Jewish people who were always prone to follow idols.

Upon arriving at a foreign city, the officers’ first responsibility was to offer terms of peace. If the people accepted the terms, then the city and its inhabitants would be spared but the city would be put under tribute to Israel. This involved paying an annual levy to Israel and making their citizens bondservants to the Israelites (see Josh. 9:16–17; 16:10; 17:13). During King David’s reign, there was a special officer in Israel who was in charge of the “forced labor” (2 Sam. 20:24). Because of his extensive building programs, King Solomon expanded this office and even included Israelites in the work force (1 Kings 5:13–18; 9:15; 2 Chron. 2:17–18). It was this burden that made Judah finally revolt against Solomon’s son Rehoboam and secede from the kingdom (1 Kings 12).

If the people refused Israel’s offer of peace, then the Jewish army was permitted to besiege the city, trusting God to give them the victory. The males in the city would be slain (Num. 31:7), the women and children would be taken as servants, and the spoils in the city would be divided among the soldiers.

Though some well-meaning people don’t like the military metaphors in the Bible, the church today is in a battle against the world, the flesh, and the devil (Eph. 2:1–3; 6:10–18; 2 Tim. 2:3–4). But we are also ambassadors of peace who wear the shoes of “the preparation of the gospel of peace” (Eph. 6:15) and plead with rebellious sinners to be “reconciled to God” (2 Cor. 5:18–21). Jesus brought His message of peace to His own people (Luke 2:14) and they rejected it (13:34–35; John 1:11), so He had to replace the offer of peace with an announcement of judgment (Luke 12:51–56). In AD 70 the Roman army destroyed Jerusalem and killed, captured, or scattered the people, and there was no political nation of Israel until May 14, 1948.

Taking care of natural resources (vv. 19–20). Just as Israel was to be mindful of the God-given resources in their own land (v. 6), so they were cautioned not to waste natural resources in other lands. Defeating the enemy was important, but conserving natural resources was also important. When the Lord really wanted to humble a nation, He commanded His people to destroy the good trees (2 Kings 3:15–17), but this approach was an exception. The other trees could be used for making siege works, but the fruit trees had to be preserved, for “the tree of the field is man’s life” (Deut. 20:19), whether that man or woman is an ally or an enemy. It would take years to replace wantonly destroyed trees. War is destructive enough without adding to the ruin and waste.

Taking a wife (21:10–14). While Jewish men were not allowed to take wives from the Canaanite nations (7:3), they were permitted to marry women from the conquered cities located at a distance from the Promised Land (20:14–15). Of course, it was expected that these women would accept the faith of Israel and enter into the religious life of the nation. However, on returning home with his bride, the man had to wait a month before consummating the marriage. Knowing this would keep him from acting rashly and just taking an attractive woman to satisfy his desires, as if she were part of the spoils of battle. During that waiting period, the man could give serious consideration to what he was doing, and the woman could be emotionally prepared for a new beginning; for she had to shave her head, cut her nails, and put on different clothes.

Shaving the head was part of the rituals for cleansed lepers (Lev. 14:8–9) and the dedication of Nazirites who had fulfilled their vows (Num. 6:18). While shaving the head would be a humbling experience for the woman (see Deut. 21:14), it could also be the sign of a new beginning, as it was for the leper and the Nazirite. She was renouncing her former religion, the worship of idols, and accepting Jehovah as her God. From a practical point of view, perhaps her appearance would encourage her to stay home and get better acquainted with her Jewish husband-to-be. During this waiting period, she was expected to express her sorrow over leaving her family and her native city. In short, the experiences of this month of waiting, painful as they might be, were designed to help the woman make the transition from the old life into the new.

If after the consummation of the marriage, the man was displeased with the woman, he couldn’t just throw her out or sell her as though she were a slave. He had to divorce her and let her go wherever she desired. It’s assumed that another man could marry her or that she could return to her home city. Modern society wouldn’t countenance a woman being forcibly taken captive to become the wife of a stranger, but the ancient world was accustomed to such things (Judg. 21). However, this law did protect her from being raped and discarded after the battle or being so cheapened by her husband that another man wouldn’t want to marry her. Better that she go free than that she be forced to live with a man who didn’t want her.