Deuteronômio 20
Warren Wiersbe · Citado em PreceptAustin
Deuteronômio 20
Wiersbe - 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 priests marched with the Jewish army around Jericho and blew trumpets (Josh. 6:4–21), and a Levite named Jehaziel gave a message of encouragement to King Jehoshaphat before the king went out to battle (2 Chron. 20:14–19). Benaiah, son of Jehoiada the priest (1 Chron. 27:5), one of David’s mighty men, was leader of the king’s bodyguards (1 Kings 1:38) and succeeded Joab as captain of the army when Solomon became king (2:35; 4:4). Priests could become soldiers! (Be Equipped)
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Wiersbe - 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 (Dt 19:8–9). (Be Equipped) Coates - This chapter includes the only legislation on the conduct of war. The chapter follows after instructions regarding homicide (chap. 19), so it relates to the subject of when it is appropriate to take a human life. This section also seeks to clarify further the sixth commandment (“you shall not kill” or “murder”). This passage does not provide any information regarding the circumstances that justify when war should be waged on foreign soil. The verses only provide some general guidelines to govern it when it does occur. Elsewhere the OT does acknowledge that there is “a time to kill” (Ec 3:3), and throughout their nation’s history, God commanded the Israelites to attack their enemies (i.e. 1Sm 23:4; 2Ch 20:15). Yet it was always with the recognition that peace (vv. 10–12) is the goal to be desired. (Moody Bible Commentary) Deere - Similar principles for battle and legislation on holy war were given earlier (Dt 2:24–3:11; 7) and the subject was addressed again later in Moses’ speech (Dt 21:10–14; 23:9–14; 24:5; 25:17–19). (The Bible Knowledge Commentary) POSB - Moses knew the importance of preparing the army mentally and emotionally; therefore, he encouraged the people to conquer their fears. (Preacher's Outline & Sermon Bible – Deuteronomy) ASSURANCE OF GOD'S PRESENCE AND POWER PROVEN BY DELIVERANCE FROM EGYPT When you go out to battle against your enemies and see horses and chariots (cf Ps 33:17, Ps 147:10) and people more numerous than you, do not be afraid of them - Moses didn’t minimize either the size or the strength of the enemy! Forewarned is forearmed! Don't look at their great numbers but look by faith at your great God! We are to walk by faith and we are to fight by faith, neither of these by sight! (2 Cor 5:7) Big problems are small problems when viewed in the context of our great God! It all depends on our perspective - our vision - vertical or horizontal! (See discussion of "Vertical Vision") Israel was not to fear their adversaries military might or prowess because they had a faithful God. He had promised them they would defeat their enemies and possess the land, so regardless of the size of the enemy they were to march forth in faith in their Commander in Chief, Yahweh. The horse is prepared for the day of battle, But victory belongs to the LORD. -- Proverbs 21:31 Wiersbe - 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. (Be Equipped)
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Wiersbe - 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 (Ge 15:1) and to Jacob when he left home to go to Egypt (Ge 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 (Lk 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), (ED: See discussion of "Vertical Vision") 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. (Be Equipped) Deuteronomy 20:4 for the LORD your God is the one who goes with you, to fight for you against your enemies, to save you.' fight: De 1:30 3:22 Dt 11:25 Dt 32:30 Ex 14:14 Jos 10:42 23:10 2Ch 13:12 2Ch 32:7,8 Ps 144:1,2 Ro 8:37 Deuteronomy 19 Resources - Multiple Sermons and Commentaries Related Passages: Romans 8:37 But in all these things we overwhelmingly conquer through Him who loved us. Deuteronomy 32:30 “How could one chase a thousand, And two put ten thousand to flight, Unless their Rock had sold them, And the LORD had given them up? Exodus 14:14 “The LORD will fight for you while you keep silent.” 2 Chronicles 32:7; 8 “Be strong and courageous, do not fear or be dismayed because of the king of Assyria nor because of all the horde that is with him; for the one with us is greater than the one with him. 8) “With him is only an arm of flesh, but with us is the LORD our God to help us and to fight our battles.” And the people relied on the words of Hezekiah king of Judah. THE REASON FOR ISRAEL'S CONFIDENCE For - Term of explanation. Explaining the reason Israel could be confident against her enemies. In the thick of battle, they were to remember this one fact: victory was theirs through the presence and power of God. the LORD your God is the one who goes with you, to fight for you against your enemies, to save you -Not only was Yahweh present at the battle, but He actively engaged in the battle! When Israel was obedient, and trusting in God, they could never lose. This truth should fortify their faith so that they would not grow fainthearted, not become afraid, panic or tremble. Note the 3 reasons Israel is not to fear, panic, tremble, etc - God is with them, God fights their enemies, and ultimately God saves them. Save is translated in the Septuagint with diasozo which means to bring safely though or to rescue from a hazard or danger. Earlier Moses had declared "No man will be able to stand before you; the LORD your God will lay the dread of you and the fear of you on all the land on which you set foot, as He has spoken to you." (Deuteronomy 11:25) So instead of Israel dreading their enemies, their enemies would dread and fear Israel because of Yahweh. THOUGHT - The language of warfare is a picture of the believer’s spiritual warfare against the enemies of this world. The war fought by the Christian believer is not an earthly war but a spiritual warfare. As the believer marches to the promised land of heaven, enemy after enemy attacks him, subtle temptations and trials. Some enemies are small and weak, amounting to nothing more than minor temptations or trials. Such enemies are easy to conquer, sometimes even by the arm of the flesh. But there are other enemies that are far more powerful and brutal in their attacks. These enemies could never be defeated by man, such enemies as a terminal disease, a paralyzing accident, the face of death, or the powerful seduction and lust of some sin that so easily entangles us (He. 12:1). Such enemies as these can be conquered only by the presence and power of God Himself. (Preacher's Outline & Sermon Bible – Deuteronomy) (Read 1 Co. 10:13 Ep. 3:20 He. 13:6 Ex. 14:14 De. 20:1 Ps. 28:7 Ps. 40:17 Is. 41:10 Is. 43:2). Fight (fought, make war)(03898) lacham means to do battle, fight, engage in combat, wage war -- against Egyptians (Ex 1:10), against Israel (Nu 21:1, 23, 25, 22:11; Josh 9:2); against Israel's enemies (Josh 10:29). Of Yahweh fighting for His people (Ex 14:14, Ex 14:25, Ex 17:9-10, Dt 1:30, Dt 3:22, Josh 10:14, Jer 21:5, Neh 4:14, 2 Chr 20:29) In doing so, Yahweh often calls into His service not only Israel, but also the elements of nature (Josh 10:11; Josh 24:7; Jdg 5:20). Nevertheless, the Israelites must also join the battle and fight with the Lord. Even though their land has been deeded to them as an inheritance, they must conquer it in battle (Ex 23:27-33). W E Vine - While the word is commonly used in the context of "armies engaged in pitched battle" against each other (Num. 21:23; Josh. 10:5; Judg. 11:5), it is also used to describe "single, hand-to-hand combat" (1 Sam. 17:32-33). Frequently, God "fights" the battle for Israel (Deut. 20:4). Instead of swords, words spoken by a lying tongue are often used "to fight" against God's servants (Ps. 109:2). (Vine's Expository Dictionary) Save (deliver, help) (03467) yasha' See also yeshua from which we get our word "Jesus") meaning to save, to help, to deliver, to defend. The underlying idea of this verb is bringing to a place of safety or broad pasture as opposed to a narrow strait, symbolic of distress and danger. The root in Arabic is "make wide" which underscores the main thought of yasha' as to bring to a place of safety or broad pasture in contrast to a narrow strait which symbolizes distress or danger. yasha' connotes protection that produces freedom from a present danger (2Sa 22:3, Job 5:4), salvation or deliverance in a religious sense (Ps 51:12), a title of God (Savior - 2Sa 22:47; 1Chr 16:35; Ps 18:46; Ps 24:5; Ps 25:5; Ps 27:9; Ps 65:5; Ps 79:9; Ps 85:4; Isa 17:10; 62:11; Mic 7:7 Hab 3:18), victory as an act or a result of conquering (2Sa 22:36; Ps 18:35) It is notable that almost 20% of the uses of yasha' are found during the dark days of Judges (dominated by the heart attitude of Jdg 21:25), which surely speaks of the undeserved lovingkindness of God! Grant - the promise of the presence of the Lord on the day of battle, repeated in v. 4, was the guarantee of their victory. This was what made the difference, and there was no need to fear or to tremble with terror. In the crossing of the Red Sea the Lord used the waters to drown the Egyptians. The victory over Jericho was won by the walls of that city falling down (Josh 6:20). In the triumph of Joshua over the Amorites great hailstones fell on the enemy and the sun and moon stood still in the heavens (Josh 10:11-13). Gideon faced the enemy with a force of three hundred men and defeated them (Judg 7:12-25). The years that lay ahead were to prove that the Lord would keep His promise.(What the Bible Teaches – Leviticus and Deuteronomy) John Maxwell has an excellent statement dealing with the treatment of holy war. Holy war is marked by a number of distinctives which set it apart from other types of wars: A holy war was not undertaken without consulting Yahweh (1 Sam. 28:5–6; 30:7–8; 2 Sam. 5:19, 22–23). The men of Israel were consecrated to the LORD before (and during) battle (1 Sam. 21:5; 2 Sam. 11:11; Isa. 13:3). Men that would offend God were removed from camp (Deut. 23:9–11). Yahweh was present in the camp (Deut. 23:14), and He gave His leader special powers, although it was God Himself who was the Captain of the hosts of Israel and could alone deliver His people (Jdg. 4:14–15; 7:2ff; 1 Sam. 13:5, 15; 14:6–23). At the climax of the battle God sent terror and panic into the midst of the enemy, thus bringing about their overthrow (Deut. 2:25; Josh. 2:9; 5:1; 1 Sam. 5:11; 7:10). The spoils of war were under the ban of sacred consecration and were the exclusive right of God. Deuteronomy 20:4 Our Field of Battle - Faith's Checkbook “For the Lord your God is he that goeth with you, to fight for you against your enemies, to save you.”—Deuteronomy 20:4 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. (2 Cor 10:3-5) 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 Deuteronomy 20:5 "The officers also shall speak to the people, saying, 'Who is the man that has built a new house and has not dedicated it? Let him depart and return to his house, otherwise he might die in the battle and another man would dedicate it. officers: De 1:15 16:18 Nu 31:14,48 1Sa 17:18 dedicated: Ne 12:27 Ps 30:1 Deuteronomy 19 Resources - Multiple Sermons and Commentaries Related Passages: Luke 14:16-20 But He said to him, “A man was giving a big dinner, and he invited many; 17and at the dinner hour he sent his slave to say to those who had been invited, ‘Come; for everything is ready now.’ 18“But they all alike began to make excuses. The first one said to him, ‘I have bought a piece of land and I need to go out and look at it; please consider me excused.’ 19“Another one said, ‘I have bought five yoke of oxen, and I am going to try them out; please consider me excused.’ 20“Another one said, ‘I have married a wife, and for that reason I cannot come.’ EXEMPTION FROM MILITARY SERVICE In vv 5-8 Moses tells Israel how to shrink an army so that more glory goes to Jehovah! The key phrase in this section is Let him depart and return to his house (3x). There is a logic to this for there is nothing worse than a soldier on the battlefield with his mind distracted by matters at home! The soldier was to be present in battle not just in his body but also in his mind (heart). If they would not give themselves wholeheartedly to battle, they would be discharge to return home just as with Gideon's ranks (Jdg 7:1-7). God was not interested in the number of men, but in the character (heart) of the men. And ultimately reduction of ranks would result in magnifying the glory to God. As Judges 7:2 says "the LORD said to Gideon, “The people who are with you are too many for Me to give Midian into their hands, for Israel would become boastful, saying, ‘My own power has delivered me.’ This was the overriding principle for the army of Israel whenever they went to battle. One recalls the words in Zechariah 4:6 ‘Not by (YOUR) might nor by (YOUR) power, but by My Spirit,’ says the LORD of hosts." POSB - The exemptions were allowed because of the need for total commitment by every soldier. Distractions could not be allowed. Anything that might distract a soldier had to be eliminated. Commitment was an absolute necessity when marching into battle. Without commitment, the battle was lost even before it began. For this reason, the basic qualification for a soldier was personal commitment to the army and its purpose. It was not necessary to have the largest possible army but the best possible army. The best possible army was the army totally committed to God, and absolutely confident that God would give them the victory over the enemy. (Preacher's Outline & Sermon Bible – Deuteronomy) The officers also shall speak to the people, saying, 'Who is the man that has built a new house and has not dedicated it? Let him depart and return to his house, otherwise he might die in the battle and another man would dedicate it - Building a new house and not having begun to use it qualified for an exemption. Note that there is no suggestion of censure for having to depart and return to one's house. The carrying out of the exemptions in this section would serve to assure high morale in the troops entering battle. POSB - This exemption was necessary to maintain life in the promised land. Remember, as the Israelites conquered the land, they were to immediately settle down and begin to farm the land. Building homes, growing food, and marrying and having children—all these were necessary to carry on life in the promised land. Without these very basic functions of life, war would be pointless. There would be no need to conquer the promised land, no need to seek a full and victorious life in the land promised by God. (Preacher's Outline & Sermon Bible – Deuteronomy) NET NOTE on dedicate - The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36–61 (Deuteronomy 20) Ryrie - Dt 20:5-9 These liberal exemptions helped insure that victory would be ascribed to the Lord (cf. v. 4) and showed that military matters were not paramount. On verse 8, see Jdg. 7:2-3. G Campbell
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Wiersbe - 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” (NKJV). (Be Equipped) Deuteronomy 20:7 'And who is the man that is engaged to a woman and has not married her? Let him depart and return to his house, otherwise he might die in the battle and another man would marry her.' engaged to a woman: De 22:23-25 24:5 Mt 1:18 he might die in the battle: De 28:30 Lu 14:18-20 2Ti 2:4 Deuteronomy 19 Resources - Multiple Sermons and Commentaries THIRD EXEMPTION: ENGAGED BUT NOT MARRIED 'And who is the man that is engaged to a woman and has not married her? Let him depart and return to his house, otherwise he might die in the battle and another man would marry her - The length of the exemption for a newly married man was one year, for Dt 24:5 says "“When a man takes a new wife, he shall not go out with the army nor be charged with any duty; he shall be free at home one year and shall give happiness to his wife whom he has taken." Similar to what was stated earlier, this was necessary to maintain life and families within the nation of Israel. Deere makes an excellent point - These exemptions (Dt 20:5–7) bring one of the basic purposes of holy war into sharp focus. Though it was waged as a punishment for the wickedness of the Canaanite population (see comments on chap. 7), it was also fought so that Israel might have a land in which to live a stable and peaceful life—building homes, planting crops, and raising families under God’s rule. Since God was fighting for Israel it was not necessary for the war to take total priority over all domestic functions. (The Bible Knowledge Commentary) Grant writes "The grace of God in making such exemptions must not be misused. A man must not build a house, plant a vineyard, or enter into an engagement with a view to marriage for the sole purpose of avoiding the call to battle. That would be an act of cowardice and misuse of God's grace. .(What the Bible Teaches – Leviticus and Deuteronomy) TSK - 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 the 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 marriage, 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. Wiersbe - 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. (Be Equipped) Deuteronomy 20:8 'Who is the man that is afraid and fainthearted? Let him depart and return to his house, so that he might not make his brothers' hearts melt like his heart.' afraid: De 1:28 23:9 Jud 7:3 Lu 9:62 Ac 15:37,38 Rev 3:16 21:8 lest his brethren's: Nu 13:31-33 14:1-3 32:9 1Co 15:33 melt, De 1:28 Ex 15:15 Deuteronomy 19 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 15:58 Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord. Ephesians 3:20 Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, Philippians 1:28 in no way alarmed by your opponents–which is a sign of destruction for them, but of salvation for you, and that too, from God. 2 Timothy 1:7 For God has not given us a spirit of timidity, but of power and love and discipline. Deuteronomy 31:6 “Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you.” Joshua 1:6 “Be strong and courageous, for you shall give this people possession of the land which I swore to their fathers to give them. Joshua 10:25 Joshua then said to them, “Do not fear or be dismayed! Be strong and courageous, for thus the LORD will do to all your enemies with whom you fight.” Joshua 23:6-8 “Be very firm, then, to keep and do all that is written in the book of the law of Moses, so that you may not turn aside from it to the right hand or to the left, 7so that you will not associate with these nations, these which remain among you, or mention the name of their gods, or make anyone swear by them, or serve them, or bow down to them. 8“But you are to cling to the LORD your God, as you have done to this day. 2 Samuel 10:12 “Be strong, and let us show ourselves courageous for the sake of our people and for the cities of our God; and may the LORD do what is good in His sight.” 1 Chronicles 19:13 “Be strong, and let us show ourselves courageous for the sake of our people and for the cities of our God; and may the LORD do what is good in His sight.” 1 Chronicles 22:13 “Then you will prosper, if you are careful to observe the statutes and the ordinances which the LORD commanded Moses concerning Israel. Be strong and courageous, do not fear nor be dismayed. 1 Chronicles 28:20 Then David said to his son Solomon, “Be strong and courageous, and act; do not fear nor be dismayed, for the LORD God, my God, is with you. He will not fail you nor forsake you until all the work for the service of the house of the LORD is finished. Proverbs 3:5 Trust in the LORD with all your heart And do not lean on your own understanding. Proverbs 23:26 Give me your heart, my son, And let your eyes delight in my ways. Ephesians 6:10-11 Finally, be strong in the Lord and in the strength of His might. 11 Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. Who is the man that is afraid and fainthearted? - Note that with the first 3 groups there was no mention of their not being willing to serve or of being too fearful to serve in the army. The problem with these men staying in that fear is infectious and one fearful soldier could spread fear throughout the ranks. This exemption is clearly to fortify the morale of the soldiers who stayed to fight with courage. The best army is an army wholeheartedly committed to the LORD. Thus potentially discouraging men were removed. Wiersbe - 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 (Jud. 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). (Be Equipped) Deere - Cowardice here was reckoned to be a spiritual problem. Since there was no court-martial, the officers removed a faint-hearted soldier before he had opportunity to defect in battle and/or cause other soldiers to become disheartened too. (The Bible Knowledge Commentary) Wiersbe - Claiming our spiritual inheritance will involve battles as well as blessings, for the hosts of evil are against us (Eph. 6:10–13). God’s words to Israel help us understand how to defeat the enemies we face. Before the battle: courage. We walk by faith and not by sight (Dt 20:1) and must never judge the victory by our own resources or the resources of the enemy. God gives us the power to overcome, so take courage from the fact that God is with us and fights for us. Read 2 Chronicles 20:1–23 for an exciting example of this truth. (With the Word Commentary) Let him depart and return to his house, so that he might not make his brothers' hearts melt like his heart - The problem was that the fearful and fainthearted might discourage other soldiers, so they had to be culled out. "In the spiritual army of God, He only wants willing, brave soldiers." (Guzik) This rule was used with Gideon's army “Now therefore come, proclaim in the hearing of the people, saying, ‘Whoever is afraid and trembling, let him return and depart from Mount Gilead.’” So 22,000 people returned, but 10,000 remained. (Jdg. 7:3) Grant asks "But what was the cause of this fear? It was due to a lack of belief in the word of the Lord. Israel had been told that they need not fear the enemy and that trust in the Lord and submission to His word would gain them the victory." .(What the Bible Teaches – Leviticus and Deuteronomy) POSB - A coward was a threat to the courage of the other soldiers. In the rage of battle, especially in a hard fought battle, fear and cowardice can spread like wildfire. Fear and cowardice in the rage of a battle can destroy morale and lead to a fatal retreat. It was, therefore, absolutely necessary to exempt the faint-hearted, the coward. Note this fact: fear and cowardice were spiritual problems. God promised the victory; victory was assured. Going into battle, a person was bound to feel some apprehension, but there was no need to allow the fear to conquer one's heart and cause panic and terror. God promised His presence and power to help every soldier fight against the enemies of the promised land. Therefore, fear and cowardice were inexcusable. Nevertheless, after all the encouragement, if a person was still faint-hearted, gripped with the spirit of a coward, he was exempt from service. (Ibid) THOUGHT - Commitment, courage, and loyalty are absolute essentials in any warfare. This is true of earthly warfare and of spiritual warfare. No matter who the enemy is—man, temptation, or trial—we must be committed to God, loyal to Him, and courageous in order to be victorious. We can conquer the enemies of this life only by the presence and the power of God. Victorious courage—the kind of courage that gives a full and victorious life—can come only from God. Therefore, we must be committed and loyal to God. If we will give Him our hearts and lives, God will infuse us with enormous courage, enough courage to conquer all the enemies of this life. (Preacher's Outline & Sermon Bible – Deuteronomy) As
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Wiersbe - 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. (Be Equipped) Deuteronomy 20:10 "When you approach a city to fight against it, you shall offer it terms of peace. offer: 2Sa 20:18-22 Isa 57:19 Zec 9:10 Lu 10:5,6 Ac 10:36 2Co 5:18-21 6:1 Eph 2:17 Deuteronomy 19 Resources - Multiple Sermons and Commentaries PEACE OFFER PROCEEDS WAR Wiersbe - 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 (Dt 19:8) and this would involve military engagements away from the Promised Land. (Be Equipped) Guzik makes a good point - It is important to note that God gave instructions to Israel on how to conduct war. There are, in God’s way of doing things, rules for war. It cannot be conducted in any way conceivable or in any way that might bring victory. These principles are reflected in the ancient Christian teachings regarding just war. (Enduring Word Commentary - Deut 20) When you approach a city to fight (lacham) against it, you shall offer it terms of peace (lit - "call to it for peace") - The instructions in vv10-15 applied only to cities far away (some think far away but still in the bounds of the promised land, while others think it refers to only the cities outside the promised land). They are to first offer in essence the “absence of conflict and strife." This is interesting in light of the fact that Israel was to annihilate the Canaanites. Note that these instructions were general battle procedures prescribed for Israel but at times God would give other instructions that supersede these instructions (e.g., battle of Jericho or conquest of cities of Canaan). THOUGHT - God is good, and He expects us to be good in our treatment of people. Israel was first to seek peace with distant enemies. God expects us to seek peace with our neighbors, whether distant or next door. We are to seek peace with all persons and do good to them. (Mt. 5:9, Mk. 9:50, Lu. 6:35, Ro. 12:18, Ro. 14:19, He. 12:14, He. 13:6, Jas. 4:17, Ps. 34:14, Ps. 37:3, Pr. 12:20). Peace (07965) shalom from salam/salem/shalam = to be safe, sound, healthy, perfect, complete [1Ki 7:51, Neh 6:18]) signifies a sense of well-being and harmony both within and without - Completeness, wholeness, peace, health, welfare, safety, soundness, tranquility, prosperity, fullness, rest, harmony; the absence of agitation or discord, a state of calm without anxiety or stress. The root meaning of shalom is to be whole or sound and this leads to translations that speak of completeness, wholeness, well-being, welfare and peace. Shalom also includes the idea of vigour and vitality in all dimensions of life. In short, shalom speaks of holistic ("holy") health for our souls and spirits. Shalom in Deut - Deut. 2:26; Deut. 20:10; Deut. 20:11; Deut. 23:6; Deut. 29:19 Deuteronomy 20:11 "If it agrees to make peace with you and opens to you, then all the people who are found in it shall become your forced labor and shall serve you. forced labor: Lev 25:42-46 Jos 9:22,23,27 11:19,20 16:10 Jud 1:28,30-35 1Ki 9:21,22 Ps 120:7 Lu 19:14 Deuteronomy 19 Resources - Multiple Sermons and Commentaries FORCED LABORERS AND SERVANTS If it agrees to make peace with you (Heb = “if it answers you peace”) and opens to you, then all the people who are found in it shall become your forced labor and shall serve you - In one sense this is a fulfillment of Noah's curse on Canaan, Noah declaring "“Cursed be Canaan; A servant of servants He shall be to his brothers.” He also said, “Blessed be the LORD, The God of Shem; And let Canaan be his servant. “May God enlarge Japheth, And let him dwell in the tents of Shem; And let Canaan be his servant.” (Ge 9:25-27) Forced labor of a defeated enemy was common in ancient warfare. A conquered city would be made a tribute city to Israel, subservient to the nation of Israel. This indicated that Israel had control over the enemy. NET Note on become your forced labor and shall serve you - Heb “become as a vassal and will serve you.” The Hebrew term translated slaves (מַס, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3–27; cf. Josh 16:10; 17:13; Judg 1:28, 30–35; Isa 31:8; Lam 1:1). (Deuteronomy 20) Wiersbe - 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). ( (Be Equipped) Grant - In that relationship the occupants would be servants of Israel, but they would also gain the status of being protectorates of Israel. There is no suggestion that the relationship between Israel and the city was one of equality. Israel would be the master. .(What the Bible Teaches – Leviticus and Deuteronomy) Forced labor is the Hebrew word mas, a masculine noun designating forced service or tribute. It refers to labor forced on someone or service demanded. The institution of tribute or corvee involves involuntary, unpaid labour or other service for a superior power—a feudal lord, a king, or a foreign ruler (Ex 1:11; Est 10:1; Lam 1:1). The Septuagint has two words to describe forced labor and serve - phorologeo an adjective describing levying, forced labor, conscription, or paying tribute to another and hupekoos which means obedient or submissive. In Leviticus 25:44-46 Moses stated "As for your male and female slaves whom you may have–you may acquire male and female slaves from the pagan nations that are around you. Then, too, it is out of the sons of the sojourners who live as aliens among you that you may gain acquisition, and out of their families who are with you, whom they will have produced in your land; they also may become your possession.‘You may even bequeath them to your sons after you, to receive as a possession; you can use them as permanent slaves. But in respect to your countrymen, the sons of Israel, you shall not rule with severity over one another." POSB - Israel had to guard against deception and intrigue, for the enemy could accept the offer of peace in order to lull the Israelites into a false security and disarmament. The enemy could then stage an uprising, a revolt against Israel, and end up conquering them. For this reason, the citizens of a distant enemy were to become servants of Israel. (Preacher's Outline & Sermon Bible – Deuteronomy) Serve (enslave) (05647) abad means to work (to cultivate, till - Ge 2:5, 15 - Lxx = ergazomai before the fall! Ge 3:23 after the fall, Lxx = ergazomai), to serve (be enslaved or hold in bondage - Ex 6:6 - Lxx = katadouloo = make a slave; Lev 25:38, 39 Lxx = douleuo)(Ge 14:4, 15:13, 14 - Lxx = douleuo), worship. Labor (as when Israel was in Egyptian bondage - Ex 1:13,14 but same word abad translated worship after redemption Ex 3:12, 7:16, 8:1, 8:20, 9:1, et al where Lxx = latreuo). Deuteronomy 20:12 "However, if it does not make peace with you, but makes war against you, then you shall besiege it. Deuteronomy 19 Resources - Multiple Sermons and Commentaries NO PEACE BUT LAY SIEGE However, if it does not make peace with you, but makes war against you, then you shall besiege it - Cities in the ancient world were often walled ("the cities are fortified and very large" fortifications making the cities inaccessible - Nu 13:28) and were typically conquered by use of a siege. Israel was to surround the city and cut off all their supplies and contact with the outside and when the city was sufficiently weakened through hunger or thirst, they would either surrender or be conquered. However, at times a siege could last for years (cf the horrible siege of Samaria - 2 Ki 6:24-33). Besiege (06696) צוּר tsûr/sur A verb meaning to besiege, to lay siege, to bind. This root means to make secure a valuable object, such as money (2 Kgs 5:23), similar to ṣārar I (q.v.). Applied to military action it means to relentlessly attack an opponent’s stronghold. Every effort was made to shut off supplies (especially water, cf. II Sam 12:27) from the city and to prevent the people from escaping. The tactics included building a mound to reach the wall and using battering rams and towers to breach it (cf. II Sam 20:15; Ezk 26:8f.). The inhabitants of a besieged city were threatened by both sword and famine; therefore, some surrendered to the enemy in order to preserve their lives (Jer 21:9). Without great discipline, tension inside the city mounted as prices for anything resembling food soared (II Kgs 6:25). It took the Assyrians three years to capture Samaria (2Kgs 17:5). Sometimes armies lacked the capacity to move from victories on the battlefield to take a stronghold (II Kgs 16:5). It describes attaching a money bag to one’s hand to transport it safely or to putting money into bags (Deut. 14:25; 2 Kgs. 5:23). It has the sense of gathering and agitating people to go against a city (Jdg. 9:31); or of setting up siegeworks or fortress outposts against a city (Isa. 29:3); of besieging a city, attacking it (1 Sam. 23:8; 2 Sam. 11:1; 1 Kgs. 15:27; 16:17; 2 Kgs. 5:23; Dan. 1:1). It is used figuratively of constructing a protective barrier around a young girl (Song 8:9). Swanson - I. צוּר (ṣûr): 1. (qal) lay siege, besiege, i.e., encircle and enclose a fortified area as an aggressive military strategy to defeat a city or nation (Dt 20:12, 19; 1Sa 23:8; 2Sa 11:1; 20:15; 1Ki 8:37; 15:27; 16:17; 20:1; 2Ki 6:24, 25; 16:5; 17:5; 18:9; 24:11; 1Ch 20:1; 2Ch 6:28; Ps 139:5; Isa 1:8; 21:2; 29:3; Jer 21:4, 9; 32:2; 37:5; 39:1; Eze 4:3; Da 1:1+); 2. (qal) put in a bag, take, i.e., place an object into a bag, as an extension of laying siege to a city (Dt 14:25; 2Ki 12:11[EB 10]; 2Ki 5:23+), 3. LN 16 (qal) tuck, i.e., make a non-linear movement of placing one object into another space (Eze 5:3+); 4. LN 79.110–79.113 (qal) enclose, i.e., to close off an area by constructing with paneling (SS 8:9+); 5. LN 39.42–39.44 (qal) stir up, formally, besiege, i.e., be in a riotous situation, as a figurative extension of besieging a city would cause social upheaval (Jdg 9:31+), (Dictionary of Semantic Domains - Hebrew) Sur - 31v - barricade(1), besiege(3), besiege*(1), besieged(1), besieged*(10), besieging*(5), bind(2), bound(1), enclosed(1), laid siege(1), lay siege(1), laying siege(1), set(1), stirring(1), tied(1). Deut. 14:25; Deut. 20:12; Deut. 20:19; Jdg. 9:31; 1 Sam. 23:8; 2 Sam. 11:1; 2 Sam. 20:15; 1 Ki. 15:27; 1 Ki. 16:17; 1 Ki. 20:1; 2 Ki. 5:23; 2 Ki. 6:24; 2 Ki. 6:25; 2 Ki. 12:10; 2 Ki. 16:5; 2 Ki. 17:5; 2 Ki. 18:9; 2 Ki. 24:11; 1 Chr. 20:1; Ps. 139:5; Cant. 8:9; Isa. 21:2; Isa. 29:3; Jer. 21:4; Jer. 21:9; Jer. 32:2; Jer. 37:5; Jer. 39:1; Ezek. 4:3; Ezek. 5:3; Dan. 1:1 THOUGHT - 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 A.D. 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. (Be Equipped) Deuteronomy 20:13 "When the LORD your God gives it into your hand, you shall strike all the men in it with the edge of the sword. strike: Nu 31:7-9,17,18 1Ki 11:15,16 Ps 2:6-12 21:8,9 110:1 Lu 19:27 2Th 1:7-9 Deuteronomy 19 Resources - Multiple Sermons and Commentaries ISRAEL BESIEGES YAHWEH BESTOWS When the LORD your God gives it into your hand - Israel besieges but Yahweh bestows the booty. God's sovereignty and men's responsibility is seen once again. It is never "Let go, let God," but "Let God, let's go!" Hand (yad) is often used figuratively as here and signifies power or possession of controlling influence as when something is in the grip of one's hand. Yad conveys not just power, but authority and right of possession. The corollary principle is that any war in which they were involved must be with His approval (true for Israel and true for us as believers! Choose your battles carefully...that is prayerfully!) You shall strike all the men in it with the edge (mouth) of the sword - In this context the verb strike means to strike dead (first use Ge 4:15 "whoever kills Cain") all those of a certain age (children spared - see v14). In the ancient world surviving males would be perpetual enemies and must be killed. There was generally no such thing as POW'S, or prisoners of war, for it was easily to simply kill them. Strike (05221) נָכָה nāḵāh: A verb meaning to beat, to strike, to wound. The meaning of the vb. ranges from hitting to killing. ni. be hit, be struck down; pu. be battered, ruined, destroyed; hi. strike, hit, beat, strike dead, wound, batter, destroy; ho. be struck down (dead), be taken, be hit (#5782); nom. מַכָּה (makkâ), blow, stroke, wound, plague, defeat There are many instances of striking physically (Ex. 21:15, 19; Job 16:10; Ps. 3:7[8]; Song 5:7). Of Yahweh smiting the firstborn (Nu 3:13, 8:17), His own people (Nu 11:33). Of Moses striking the rock twice resulting in his not being allowed to enter the Promised Land (Nu 20:11) Frequently, nākhāh is related to the Israelite conquest of Canaan. God used disease to smite the inhabitants of Canaan (Num. 14:12). This word is also used in a different sense, as when the men of Sodom and Gomorrah were stricken blind by the two angels (Gen. 19:11); when a priest stuck a fork into the kettle (1 Sam. 2:14); when people clapped their hands (2 Kgs. 11:12); or when people verbally abused Jeremiah (Jer. 18:18). God struck the Egyptians with plagues (Ex. 3:20); and struck people down in judgment (Isa. 5:25). Swanson - 1. (hif) strike, beat, i.e., make physical contact with a blow (Ex 7:17); (nif) be struck (2Sa 11:15+); (hof) be struck, be beat, be wounded (Ex 5:14, 16; 22:1[EB 2]; Isa 1:5; 53:4; Zec 13:6+); 2. (hif) destroy, ruin, i.e., cause the destruction of an object (2Ch 14:13+); (hof) destroyed (Eze 33:21; 40:1+); (pual) be destroyed, formally, be struck (Ex 9:31, 32+); 3. (hif) kill, slaughter, i.e., take the life of another (Ex 2:12); (hof) killed, slain (Nu 25:14,15, 18; Jer 18:21+); 4. (hif) afflict, i.e., cause one to become ill or sick (Dt 28:27; 1Sa 5:6); (hof) be afflicted (1Sa 5:12; Ps 102:5; Hos 9:16+); 5. (hif) defeat, conquer, i.e., have a military victory over an opponent or enemy (Jos 10:10); 6. unit: נָכָה בְּ־ אֶגְרֹף רֶשַׁע (nā·ḵā(h) b- ʾěḡ·rōp̄ rě·šǎʿ) (NJB, NEB, REB) vicious blow, formally, strike in fist of wickedness, i.e., strike very hard (Isa 58:4+); 7. unit: נָכָה לְ־ פֶּה חֶרֶב (nā·ḵā(h) l- pě(h) ḥě·rěḇ) kill, formally, strike with the mouth of the sword (Jos 10:30); 8. unit: נָכָה שׁוֹק עַל יָרֵךְ (nā·ḵā(h) šôq ʿǎl yā·rēḵ) be vicious, formally, strike them hip and thigh, i.e., to destroy or kill in a very violent and vicious manner (Jdg 15:8) (Dictionary of Semantic Domains - Hebrew) TWOT - The root is used about five hundred times. But one must not hastily infer that since nākâ is such a common OT root, society as a whole was saturated with war and violence. That warfare and bloodshed did occur, sometimes with great frequency, must not be denied. Yet, the wide variety of ways in which the verb “to smite” is used throughout the OT is fitting evidence to warrant a somewhat different conclusion. Nakah - 451v - attack(5), attacked(6), attacks(3), beat(3), beat down(1), beaten(5), beating(1), blows(1), bothered(1), cast(1), clap(3), clapped(1), conquered(5), defeat(5), defeated(44), destroy(1), destroyed(2), drove(1), indeed defeated(1), inflicted(4), kill(11), kill*(1), killed(36), killing(3), kills(10), made(1), overthrown(1), pin(2), ruined(2), shoot(1), shot(1), slain(11), slapped(1), slaughter(1), slaughtered(1), slaughtering(2), slay(5), slayer(1), slayers(1), slaying(1), slays(1), slew(8), smashed(1), smite(12), smiter(1), smiting(1), smitten(7), smote(13), stricken(3), strike(49), strike down(9), strikes(9), strikes down(1), striking(4), striking down(2), struck(120), struck down(54), stuck(1), surely strike(1), take(5), taken(2), takes(2), thrust(1), troubled(1), wounded(5), wounding*(1). Gen. 4:15; Gen. 8:21; Gen. 14:5; Gen. 14:7; Gen. 14:15; Gen. 14:17; Gen. 19:11; Gen. 32:8; Gen. 32:11; Gen. 34:30; Gen. 36:35; Gen. 37:21; Exod. 2:11; Exod. 2:12; Exod. 2:13; Exod. 3:20; Exod. 5:14; Exod. 5:16; Exod. 7:17; Exod. 7:20; Exod. 7:25; Exod. 8:16; Exod. 8:17; Exod. 9:15; Exod. 9:25; Exod. 9:31; Exod. 9:32; Exod. 12:12; Exod. 12:13; Exod. 12:29; Exod. 17:5; Exod. 17:6; Exod. 21:12; Exod. 21:15; Exod. 21:18; Exod. 21:19; Exod. 21:20; Exod. 21:26; Exod. 22:2; Lev. 24:17; Lev. 24:18; Lev. 24:21; Lev. 26:24; Num. 3:13; Num. 8:17; Num. 11:33; Num. 14:12; Num. 14:15; Num. 14:45; Num. 20:11; Num. 21:24; Num. 21:35; Num. 22:6; Num. 22:23; Num. 22:25; Num. 22:27; Num. 22:28; Num. 22:32; Num. 25:14; Num. 25:15; Num. 25:17; Num. 25:18; Num. 32:4; Num. 33:4; Num. 35:11; Num. 35:15; Num. 35:16; Num. 35:17; Num. 35:18; Num. 35:21; Num. 35:24; Num. 35:30; Deut. 1:4; Deut. 2:33; Deut. 3:3; Deut. 4:46; Deut. 7:2; Deut. 13:15; Deut. 19:4; Deut. 19:6; Deut. 19:11; Deut. 20:13; Deut. 21:1; Deut. 25:2; Deut. 25:3; Deut. 25:11; Deut. 27:24; Deut. 27:25; Deut. 28:22; Deut. 28:27; Deut. 28:28; Deut. 28:35; Deut. 29:7; Jos. 7:5; Jos. 8:21; Jos. 8:22; Jos. 8:24; Jos. 9:18; Jos. 10:4; Jos. 10:10; Jos. 10:20; Jos. 10:26; Jos. 10:28; Jos. 10:30; Jos. 10:32; Jos. 10:33; Jos. 10:35; Jos. 10:37; Jos. 10:39; Jos. 10:40; Jos. 10:41; Jos. 11:8; Jos. 11:10; Jos. 11:11; Jos. 11:12; Jos. 11:14; Jos. 11:17; Jos. 12:1; Jos. 12:6; Jos. 12:7; Jos. 13:12; Jos. 13:21; Jos. 15:16; Jos. 19:47; Jos. 20:3; Jos. 20:5; Jos. 20:9; Jdg. 1:4; Jdg. 1:5; Jdg. 1:8; Jdg. 1:10; Jdg. 1:12; Jdg. 1:17; Jdg. 1:25; Jdg. 3:13; Jdg. 3:29; Jdg. 3:31; Jdg. 6:16; Jdg. 7:13; Jdg. 8:11; Jdg. 9:43; Jdg. 9:44; Jdg. 11:21; Jdg. 11:33; Jdg. 12:4; Jdg. 14:19; Jdg. 15:8; Jdg. 15:15; Jdg. 15:16; Jdg. 18:27; Jdg. 20:31; Jdg. 20:37; Jdg. 20:39; Jdg. 20:45; Jdg. 20:48; Jdg. 21:10; 1 Sam. 2:14; 1 Sam. 4:2; 1 Sam. 4:8; 1 Sam. 5:6; 1 Sam. 5:9; 1 Sam. 5:12; 1 Sam. 6:19; 1 Sam. 7:11; 1 Sam. 11:11; 1 Sam. 13:3; 1 Sam. 13:4; 1 Sam. 14:14; 1 Sam. 14:31; 1 Sam. 14:48; 1 Sam. 15:3; 1 Sam. 15:7; 1 Sam. 17:9; 1 Sam. 17:25; 1 Sam. 17:26; 1 Sam. 17:27; 1 Sam. 17:35; 1 Sam. 17:36; 1 Sam. 17:46; 1 Sam. 17:49; 1 Sam. 17:50; 1 Sam. 17:57; 1 Sam. 18:6; 1 Sam. 18:7; 1 Sam. 18:11; 1 Sam. 18:27; 1 Sam. 19:5; 1 Sam. 19:8; 1 Sam. 19:10; 1 Sam. 20:33; 1 Sam. 21:9; 1 Sam. 21:11; 1 Sam. 22:19; 1 Sam. 23:2; 1 Sam. 23:5; 1 Sam. 24:5; 1 Sam. 26:8; 1 Sam. 27:9; 1 Sam. 29:5; 1 Sam. 30:1; 1 Sam. 30:17; 1 Sam. 31:2; 2 Sam. 1:1; 2 Sam. 1:15; 2 Sam. 2:22; 2 Sam. 2:23; 2 Sam. 2:31; 2 Sam. 3:27; 2 Sam. 4:6; 2 Sam. 4:7; 2 Sam. 5:8; 2 Sam. 5:20; 2 Sam. 5:24; 2 Sam. 5:25; 2 Sam. 6:7; 2 Sam. 8:1; 2 Sam. 8:2; 2 Sam. 8:3; 2 Sam. 8:5; 2 Sam. 8:9; 2 Sam. 8:10; 2 Sam. 8:13; 2 Sam. 10:18; 2 Sam. 11:15; 2 Sam. 11:21; 2 Sam. 12:9; 2 Sam. 13:28; 2 Sam. 13:30; 2 Sam. 14:6; 2 Sam. 14:7; 2 Sam. 15:14; 2 Sam. 17:2; 2 Sam. 18:11; 2 Sam. 18:15; 2 Sam. 20:10; 2 Sam. 21:2; 2 Sam. 21:12; 2 Sam. 21:16; 2 Sam. 21:17; 2 Sam. 21:18; 2 Sam. 21:19; 2 Sam. 21:21; 2 Sam. 23:10; 2 Sam. 23:12; 2 Sam. 23:20; 2 Sam. 23:21; 2 Sam. 24:10; 2 Sam. 24:17; 1 Ki. 11:15; 1 Ki. 14:15; 1 Ki. 15:20; 1 Ki. 15:27; 1 Ki. 15:29; 1 Ki. 16:7; 1 Ki. 16:10; 1 Ki. 16:11; 1 Ki. 16:16; 1 Ki. 20:20; 1 Ki. 20:21; 1 Ki. 20:29; 1 Ki. 20:35; 1 Ki. 20:36; 1 Ki. 20:37; 1 Ki. 22:24; 1 Ki. 22:34; 2 Ki. 2:8; 2 Ki. 2:14; 2 Ki. 3:19; 2 Ki. 3:23; 2 Ki. 3:24; 2 Ki. 3:25; 2 Ki. 6:18; 2 Ki. 6:21; 2 Ki. 6:22; 2 Ki. 8:21; 2 Ki. 8:28; 2 Ki. 8:29; 2 Ki. 9:7; 2 Ki. 9:15; 2 Ki. 9:24; 2 Ki. 9:27; 2 Ki. 10:9; 2 Ki. 10:11; 2 Ki. 10:17; 2 Ki. 10:25; 2 Ki. 10:32; 2 Ki. 11:12; 2 Ki. 12:20; 2 Ki. 12:21; 2 Ki. 13:17; 2 Ki. 13:18; 2 Ki. 13:19; 2 Ki. 13:25; 2 Ki. 14:5; 2 Ki. 14:6; 2 Ki. 14:7; 2 Ki. 14:10; 2 Ki. 15:10; 2 Ki. 15:14; 2 Ki. 15:16; 2 Ki. 15:25; 2 Ki. 15:30; 2 Ki. 18:8; 2 Ki. 19:35; 2 Ki. 19:37; 2 Ki. 21:24; 2 Ki. 25:21; 2 Ki. 25:25; 1 Chr. 1:46; 1 Chr. 4:41; 1 Chr. 4:43; 1 Chr. 10:2; 1 Chr. 11:6; 1 Chr. 11:14; 1 Chr. 11:22; 1 Chr. 11:23; 1 Chr. 13:10; 1 Chr. 14:11; 1 Chr. 14:15; 1 Chr. 14:16; 1 Chr. 18:1; 1 Chr. 18:2; 1 Chr. 18:3; 1 Chr. 18:5; 1 Chr. 18:9; 1 Chr. 18:10; 1 Chr. 18:12; 1 Chr. 20:1; 1 Chr. 20:4; 1 Chr. 20:5; 1 Chr. 20:7; 1 Chr. 21:7; 2 Chr. 13:17; 2 Chr. 14:14; 2 Chr. 14:15; 2 Chr. 16:4; 2 Chr. 18:23; 2 Chr. 18:33; 2 Chr. 21:9; 2 Chr. 22:5; 2 Chr. 22:6; 2 Chr. 25:3; 2 Chr. 25:11; 2 Chr. 25:13; 2 Chr. 25:14; 2 Chr. 25:16; 2 Chr. 25:19; 2 Chr. 28:5; 2 Chr. 28:17; 2 Chr. 28:23; 2 Chr. 33:25; Neh. 13:25; Est. 9:5; Job 1:15; Job 1:17; Job 1:19; Job 2:7; Job 16:10; Job 19:21; Ps. 3:7; Ps. 69:26; Ps. 78:20; Ps. 78:51; Ps. 78:66; Ps. 102:4; Ps. 105:33; Ps. 105:36; Ps. 121:6; Ps. 135:8; Ps. 135:10; Ps. 136:10; Ps. 136:17; Prov. 17:10; Prov. 17:26; Prov. 19:25; Prov. 23:13; Prov. 23:14; Prov. 23:35; Cant. 5:7; Isa. 1:5; Isa. 5:25; Isa. 9:13; Isa. 10:20; Isa. 10:24; Isa. 11:4; Isa. 11:15; Isa. 14:6; Isa. 14:29; Isa. 27:7; Isa. 30:31; Isa. 37:36; Isa. 37:38; Isa. 49:10; Isa. 50:6; Isa. 53:4; Isa. 57:17; Isa. 58:4; Isa. 60:10; Isa. 66:3; Jer. 2:30; Jer. 5:3; Jer. 5:6; Jer. 14:19; Jer. 18:18; Jer. 18:21; Jer. 20:2; Jer. 20:4; Jer. 21:6; Jer. 21:7; Jer. 26:23; Jer. 29:21; Jer. 30:14; Jer. 33:5; Jer. 37:10; Jer. 37:15; Jer. 40:14; Jer. 40:15; Jer. 41:2; Jer. 41:3; Jer. 41:9; Jer. 41:16; Jer. 41:18; Jer. 43:11; Jer. 46:2; Jer. 46:13; Jer. 47:1; Jer. 49:28; Jer. 52:27; Lam. 3:30; Ezek. 5:2; Ezek. 6:11; Ezek. 7:9; Ezek. 9:5; Ezek. 9:7; Ezek. 9:8; Ezek. 21:14; Ezek. 21:17; Ezek. 22:13; Ezek. 32:15; Ezek. 33:21; Ezek. 39:3; Ezek. 40:1; Dan. 8:7; Hos. 6:1; Hos. 9:16; Hos. 14:5; Amos 3:15; Amos 4:9; Amos 6:11; Amos 9:1; Jon. 4:7; Jon. 4:8; Mic. 5:1; Mic. 6:13; Hag. 2:17; Zech. 9:4; Zech. 10:11; Zech. 12:4; Zech. 13:6; Zech. 13:7; Mal. 4:6 Hand (03027) yad is feminine noun meaning hand and figuratively meaning strength. Yad frequently appears in the Old Testament with literal, figurative, and technical uses. Literally, it implies the hand of a human being (Lev. 14:28; Jer. 36:14) and occasionally the wrist (Gen. 38:28). Metaphorically, it signifies strength or power (Deut. 32:36; Isa. 37:27); authority or right of possession (Gen. 16:9; 2 Chr. 13:16); location or direction (Num. 24:24; Ps. 141:6); the side of an object (1 Sam. 4:18); a fractional portion of the whole (Gen. 47:24; Neh. 11:1). In a technical sense, the word is used to identify the upright supports for the bronze laver (1 Kgs. 7:35, 36); the tenons for the Tabernacle (Ex. 26:17); and an axle (1 Kgs. 7:32, 33). NIDOTTE - The metaphorical use of yad, יָד covers a wide range of the concept of “power.” In this respect there is no essential difference whether the word is related to God or humankind. יָד is used about 200× in connection with God, in most cases combined with the name Yahweh, and rarely combined (about 13×) with a form of El or Elohim (1 Sam 4:8; 5:11; 2 Chron 30:12; Ezra 7:9; 8:18, 22, 31; Neh 2:8, 18; Job 19:21; 27:11; Ps 10:12; Eccl 2:24; 9:1). The theological metaphor of God’s hand (comp. arm) seems to have its roots in Israel’s experience of God’s redeeming them from slavery in Egypt. In the Exodus reports the outstretched arm of God and of Moses play a decisive role (Exod 3:20; 4:17; 6:1 [2×]; 7:19; 13:3). J. K. Hoffmeier has demonstrated that the OT idioms with “hand” and “arm” (זְרוֹעַ; #2432) were already known in Canaan of the fifteenth century BC (Amarna letters), denoting the conquering arm of the pharaoh. Probably the biblical writers used expressions like יָד חֲזָקָה and זְרוֹעַ נְטוּיָה consciously and polemically against the Egyptian concepts that were concentrated on the pharaoh (Hoffmeier, 386). 2. יָד can be used metonymically to describe God’s mighty acts, either for the salvation or for the judgment of his people: “the great power (הַיָּד הַגְּדֹלָה) [of] the LORD” (Exod 14:31; cf. Deut 34:12 with Moses as subj.; Ps 78:42). “God’s good hand” protected the Israelites returning from the Exile (cf. Ezra 7:9; 8:22; Neh 2:18). But God also swings his hand of judgment over his people or over other peoples (נוּף hi., e.g., Isa 19:16; Zech 2:9 [13]), lifts up his hand (רוּם hi., נָשָׂא עַל, Isa 49:22; to swear, Deut 32:40; Ezek 20:5) or stretches out his hand (נָטָה עַל, Exod 7:5; Isa 14:26–27; Jer 6:12; נָטָה only being used in a negative connotation). His punishing hand is heavy on Israel’s enemies (1 Sam 5:6, 11). 3. “The work of his hands” testifies to God’s creating power (Ps 19:1 [2]; Isa 48:13; 64:8 [7]). The pl. of יָד in the formula מַעֲשֵׂה יַדֱךָ, or יָדֵיךָ, hints at God’s activity in creation, e.g., Isa 19:25; 45:11, 12 (פֹּעַל יָדַי); 60:21 4. Not to note or not to see God’s actions is a sign of deep spiritual darkness (Isa 5:12 and Ps 28:5 מַעֲשֵׂה יָדָיו). His hand is lifted up for punishment (רָמָה יָדְךָ ), “but they do not see it” (Isa 26:11). People are capable of recognizing God’s deeds in creation and in history and are obliged to draw conclusions out of these: to praise, fear, and trust him. 5. God’s hand falls (נָפַל), is (הָיָה עַל), or comes (בּוֹא) upon a prophet (e.g., 1 Kgs 18:46; 2 Kgs 3:15; Isa 8:11; Jer 15:17; Ezek 1:3; 3:14, 22; 8:1; 33:22; 37:1; 40:1). These expressions have their origin in prophetical traditions. Jeremiah experienced God’s hand, separating him from his contemporaries and their superficial lifestyle (Jer 15:17). Especially in the book of Ezek the formula הָיָה יָד יהוה עַל means a special experience of God’s power upon the prophet, which is similar to the actions of God’s רוּחַ upon certain judges of Israel. Each of the four great vision-cycles of Ezek is introduced by this formula (Ezek 1:3; 8:1; 37:1; 40:1). God’s irresistible call not only reaches the prophet, but also during his lifetime the Lord seizes him on special occasions. He receives messages, but he also experiences on a physical, psychic, and social level that as a prophet he lives his life in bondage; Ezekiel grows silent for seven days (3:14–15); after receiving the message of Jerusalem’s fall, his mouth was opened again (33:22). In 2 Kgs 3:15 יָד and רוּחַ are exchangeable. Deuteronomy 20:14 "Only the women and the children and the animals and all that is in the city, all its spoil, you shall take as booty for yourself; and you shall use the spoil of your enemies which the LORD your God has given you. women: Nu 31:9,12,18,35-54 Jos 8:2 11:14 2Ch 14:13-15 20:25 Ps 68:12 Ro 8:37 Deuteronomy 19 Resources - Multiple Sermons and Commentaries PRESERVE THE WOMEN AND SPOIL Only the women and the children and the animals and all that is in the city, all its spoil, you shall take as booty for yourself; and you shall use the spoil of your enemies which the LORD your God has given you - Spoil is the wealth of others which is seized the only context in which this act is allowed is in the context of war. Since the soldiers received no salary, the spoil served as their compensation. Plunder would also underwrite the expenses of the war.
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Wiersbe - complete conquest. Even in defeat, the enemy is still the enemy and can entice us into sin. Remember what happened to Achan (Josh. 7) and King Saul (1 Sam. 15). (Be Equipped) NET Note on the various people groups - See also Bob Utley's topic Pre-Israelite Inhabitants of Palestine Hittite. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550–1200 B.C.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400–1350 B.C.). Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 B.C. or thereabouts. These were hill dwellers. Canaanite. general term for the inhabitants of Palestine. These were the indigenous peoples of the land of Palestine, going back to the beginning of recorded history (ca. 3000 B.C.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt. Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30). Hivite. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on “Horites” in Deut 2:12). The LXX adds “Girgashites” here at the end of the list in order to list the full (and usual) complement of seven (see note on “seven” in Deut 7:1). These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all Jebusite. These people inhabited the hill country, particularly in and about Jebus, later known as Jerusalem (Josh. 15:8, cf. Num 13:29; 2 Sam 5:6; 24:16). In Deut 7:1 they were called "seven" - This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15–19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites. (Deuteronomy 20) IVP Bible Background Commentary - holy war procedures. In unusual circumstances, an army chose to forego taking prisoners or spoils and dedicated it entirely to the god who had given them the victory. This practice is known as herem in Hebrew and is used very sparingly as a method of warfare. Only in a few instances is the total destruction of a city called for: Jericho in Joshua 6:17–24, Hazor in Joshua 11:10–11, Zephath in Judges 1:17 and the Amalekites in 1 Samuel 15:3. There are several instances where some variation on utter destruction is allowed, as in Deuteronomy 2:34–35 and 3:6–7 (people killed, livestock taken as spoil). Outside the Bible, this perspective on war is attested as early as the ninth century B.C. in the war against the tribe of Gad by the Moabite king Mesha. A similar concept may be reflected in the annals of several of the Assyrian kings, who used total destruction as a psychological ploy to make revolting nations submissive. See comments on rationale for such utter destruction. Utterly destroy (destroy completely, devote)(02763) charam to destroy, to doom, to devote. This word is most commonly associated with the Israelites destroying the Canaanites upon their entry into the Promised Land (Deut. 7:2; Josh. 11:20). Surrendering something irrevocably to God = devoting to service of God, excluding it from use or abuse of man &/or putting it under a ban for utter destruction. [Dt 7:2, 20:17] Usually haram meant a ban for utter destruction, compulsory dedication of thing impeding or resisting God's work which is considered to be accursed before God. Thus the basic idea = setting something aside strictly for God's use. Whatever was set aside was considered most holy by God & could not be sold or redeemed by any substitutionary measure. Once invoked it was absolutely compulsory. Walter Kaiser adds that "Herem (charam) is something devoted to God; however, it is not a voluntary but an involuntary dedication. It is now set apart to be banned from the earth and will totally come back to God. Thus a wall, as it were (cf. the king’s wives, or harem, who were walled off from others), isolates the anathematized person, place, or thing from anyone touching, using, or benefiting from it ever again. Compare Achan’s sin of taking the “devoted” items set apart for destruction in Josh 7:13." (EBC-Ex) (hif) devote to God, give a gift exclusively to God once given must be destroyed so there will be no human use made of it Lev 27:28 gift may apparently be voluntary or commanded by deity with the associative meaning of a gift given for destruction All such designated objects were to be given to the priests for the support of the religious ceremonies (Nu 18:14; Josh. 6:19; Eze 44:29). (hof) be devoted Ex 22:19; Lv 27:29; Ezra 10:8 to be doomed; to be exterminated. Deuteronomy 20:18 so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the LORD your God. De 7:4-5 Dt 12:30-31 Dt 18:19 Ex 23:33 Jos 23:13 Jdg 2:3 Ps 106:34-40 1Co 15:33 2Co 6:17 Eph 5:11 2Th 3:14 1Ti 6:5 2Ti 2:17,18 Rev 18:3-5 Deuteronomy 19 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 7:4-5 “For they will turn your sons away from following Me to serve other gods; then the anger of the LORD will be kindled against you and He will quickly destroy you. 5“But thus you shall do to them: you shall tear down their altars, and smash their sacred pillars, and hew down their Asherim, and burn their graven images with fire. Deuteronomy 12:30-31 beware that you are not ensnared to follow them, after they are destroyed before you, and that you do not inquire after their gods, saying, ‘How do these nations serve their gods, that I also may do likewise?’ 31“You shall not behave thus toward the LORD your God, for every abominable act which the LORD hates they have done for their gods; for they even burn their sons and daughters in the fire to their gods. Exodus 23:33 “They shall not live in your land, because they will make you sin against Me; for if you serve their gods, it will surely be a snare to you.” Joshua 23:13 know with certainty that the LORD your God will not continue to drive these nations out from before you; but they will be a snare and a trap to you, and a whip on your sides and thorns in your eyes, until you perish from off this good land which the LORD your God has given you. Judges 2:3 “Therefore I also said, ‘I will not drive them out before you; but they will become as thorns in your sides and their gods will be a snare to you.’” THE INHERENT DANGER OF PAGAN SURVIVORS so that - Purpose. The purpose or rationale for utter obliteration of everything that breathes is now given.
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Wiersbe - 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. (Be Equipped) IVP Bible Background Commentary - siege works. To capture a walled city, it was necessary to employ a variety of siege works, including ramps (2 Sam 20:15; 2 Kings 19:32), towers (Is 23:13; Ezek 21:22) or perimeter walls to prevent escape (Ezek 26:8; Mic 5:1). Battering rams (Ezek 26:9) as well as supports for tunnels undermining the walls also required the use of timbers. This explains the dispensation allowed in Deuteronomy for the cutting of trees during a siege. The Assyrian reliefs of Ashurnasirpal II (883–859 B.C.) at Nimrud portray many of these siege engines and simultaneous methods of warfare. For is the tree of the field a man, that it should be besieged by you? - Deere comments "In the ancient Near East military powers punished their enemies by indiscriminately laying waste to the land. This practice made no sense in relation to the land of Canaan for it was to become Israel’s own possession. Why should Israel cut down trees whose fruit she could eat? And why should trees, that were not men, be besieged? Even in lands outside Canaan the practice was to be avoided because it showed a lack of respect for God’s creation and an infatuation with the harsh and excessive use of destructive power." (The Bible Knowledge Commentary) Grant - The rhetorical question that is asked, “… for is the tree of the field a man that it should be besieged?” (v. 19, JND), indicates that the tree should not become involved in a war in which it has no part. This principle was true whether the siege took place in the land of Canaan or whether it was in other territory. .(What the Bible Teaches – Leviticus and Deuteronomy) Coates - The value of fruit trees is heightened by Moses’ question, for is the tree of the field a man, that it should be besieged by you? This may seem hypocritical for God to command that fruit trees be spared and children and infants be exterminated, but Moses earlier had raised the concern about assimilation (7:3) with the Canaanites, hence the need for total annihilation (men, women, and children) of these nations. However, with trees there is no danger of assimilation or cultural transference, so they can and should be spared. Respect for God’s creation was to be maintained even in a time of war. (Moody Bible Commentary) Wiersbe - The NIV reads, “Are the trees of the field people, that you should besiege them?” God permitted the Jews to wage war against rebellious people but not against His creation. (Be Equipped) TSK - For is the tree of the field a man, that it should be besieged by you, The original is exceedingly difficult. The LXX. has it, "Is the tree in the field a man, to enter the trench before thee?" The Latin Vulgate: "For it is a tree, and not a man, neither can it increase the number of those who war against thee;" Onkelos, "For the tree of the field is not as a man, that it should come against thee in the siege;" and to the same purpose the Arabic, Philo, and Josephus who say, "If trees could speak, they would cry out, that it is unjust that they, who were no cause of the war, should suffer the miseries of it." However rendered, the sense is sufficiently clear: and it is a merciful provision to spare all the fruit trees for the support of both the besieged and besiegers. Deuteronomy 20:20 "Only the trees which you know are not fruit trees you shall destroy and cut down, that you may construct siegeworks against the city that is making war with you until it falls. construct: De 1:28 2Ch 26:15 Ec 9:14 Isa 37:33 Jer 6:6 33:4 Eze 17:17 Deuteronomy 19 Resources - Multiple Sermons and Commentaries CONSERVATION OF THE LAND Only the trees which you know are not fruit trees you shall destroy and cut down - Fruit-bearing trees were to be spared in a siege. Other trees could be cut for siegeworks, which may have included ladders, towers, and battering rams