Deuteronomy 20

Chap. XX. Ver. 1—20. The laws of Jewish warfare.—In these laws, or regulations, several things demand our notice. 1. The Israelites had a divine sanction in their wars, to subdue the Canaanites and other nations here specified; but what other nation can show a like authority for conquest? 2. They were called upon to display the most undaunted courage in pursuing this just and necessary war. 3. Allowance was to be made for persons in peculiar circumstances, who were liable to be intimidated, and to have their courage damped in considering domestic circumstances; such as having built a house that was not dedicated, contracted a marriage which was not consummated, &c. 4. That in a warfare so arduous as this, it was desirable to have no faint-hearted soldiers; those therefore whose hearts failed or fainted, were at liberty to return home, rather than to dispirit others.

5. They were then to choose among themselves captains of the most able and courageous, to lead them on to battle. 6. Before a blow was struck, they were to proclaim peace to the enemy, on condition of their submitting, and becoming tributary. 7. If they did not submit, they were to be subdued, but with this distinction: if the enemy were inhabitants of Canaan, in this case of resistance they were to be utterly destroyed; but if nations without the boundary of Canaan, the men only, that is to say, the soldiers; for in rude nations every able man is a soldier. The only question arising on this chapter, relates to the devoted nations, and that has been already considered in the Introduction to this book (Deuteronomy); but the writer begs leave to add, that in a farther consideration of this very grave and awful subject, he is confirmed in the opinion there given, and has the satisfaction to find, that Scott, (certainly a most judicious commentator,) inclines to the same meaning.

But a question has been raised here, whether the subdued Canaanites were compelled to become proselytes to Judaism? To this we answer, without hesitation, 1. That no man was allowed to worship idols within the territory of Judea. (Deut. 11. 2, 3; 17. 2, 3.) Yet, 2. was no man compelled to the worship of Jehovah. (Exod. 12. 48, 49; Num. 9. 14.) The conclusion of this chapter relates to a circumstance of no great interest to us, but as to its principle. “Trees for meat,” or fruit trees, were not to be destroyed to carry on a siege, (by building ramparts, &c.) but only trees that afforded no meat, as forest trees: from whi-ch we may infer, that the evils of war should be mitigated when practicable, and no wanton mischief done.

The Canaanites, as usurpers, were to be expelled, and, as under the curse of idolatry, destroyed, such only excepted as submitted to tribute and to slavery. In the practical improvement of this subject, we shall merely remark, that this war being undertaken by command of God, gives no sanction to wars originating in his lusts of pride, of ambition, or revenge; on the contrary, there is but one war to which this exterminating principle may be applied, and that is, an internal war against these and all the other criminal passions of the human heart, which must be utterly subdued before we can enter into the heavenly Canaan.

Notes on the verses

Chap. XX. Ver. 5. Hath not dedicated it.—It hence appears to have been a general, and certainly a most pious custom, to dedicate to God every new house. See the title of Psalm cxxx. Ver. 7. Betrothed a wife, &c.—(It was customary among the Jews to contract matrimony, espouse, or betroth, and for a considerable time to leave the parties in the houses of their respective parents; and when the bridegroom had made proper preparations, then the bride was brought home to his house, and the marriage consummated. The provisions in this verse refer to a case of this kind; though the Jews extend it to him who had newly consummated his pact and even to him, who had married his brother’s wife. It was deemed a peculiar hardship, for a person to be obliged to go to battle, who had left a house unfinished, newly purchased land half tilled, or a wife with whom he had just contracted marriage. Homer represents the case of Protesilaus as very afflicting, who went to, and was first killed in the Trojan war, leaving a wife in the deepest distress, and his house unfinished. |—Bagster. Ver. 10. Proclaim peace unto it.—It was a part of the political system of the ancient Indian kings, that they never entered the territories of their neighbours in a hostile manner, but on the most urgent occasions; and then they first made overtures of peace.—Orient. Lit. No. 331. Ver. 17. Utterly destroy them.—Hebrew, “Destroying, destroy them.”

The original term implies the execution of God’s curse (cherem) against them. See Gen. 9. 25; Deut. 7. 26; 13. 17. As Ver. 19. For the tree of the field is man’s life.—Margin, “O man, the tree of the field is man’s life.—Or, for, O man, the tree of the field is to be employed in the siege.” The original is exceedingly obscure, and has been variously translated: kee haadam aitz hassadeh lavo mippaneycha bematzor; which the LXX. render, “Is the tree in the field a man, to enter the trench before thee?” Vulgate: “For it is a tree, and not a man, neither can it increase the number of those who war against thee!” Onkelos, “For the tree of the field is not as a man, that it should come against thee in the siege;”

and to the same purpose the Arabic, Philo, and Josephus, who says, “If trees could speak, they would cry out, that it is unjust that they who were no cause of the war should suffer the miseries of it.” So also R. Bechai, Abarbinel, and Grotius. However rendered, the sense is sufficiently clear: and it is a merciful provision to spare all the fruit trees for the support of both the besieged and besiegers. ]—Bagster.