(10) When thou comest nigh . . . proclaim peace.--Not as the children of Dan did, who massacred the inhabitants of Laish without warning (Judges 18:27-28). Even in the wars of Joshua, the cities that "stood still in their strength" were generally spared (Joshua 11:13).
(15) Thus--i.e., sparing the women and the little ones.
(16-18) But of the cities of these people . . . thou shalt save alive nothing that breatheth . . . that they teach you not to do after all their abominations.--Upon the inhabitants of these cities the Israelites executed the sentence of Jehovah. Their abominations are sufficiently indicated in Leviticus 18:24-28; Leviticus 20:23.
These verses (16-18) are parenthetical; Deuteronomy 20:19 returns to the previous subject.
(19) And thou shalt not cut them down (for the tree of the field is man's life).--Literally, the passage seems rather to mean this, Is the tree of the field a man, that it should escape thee and enter into the siege? It will not run away and fight in the trenches as a man might do. What need is there to cut it down? This seems to be the view of the Targums, the LXX., and the Jewish commentators, besides modern authorities cited in the Variorum Bible. The destruction of the trees around Jerusalem was a notable feature of the Roman war.
Verses 10-20.- Directions concerning the besieging of towns. In the case of a town at a distance, not belonging to any of the Canaanitish tribes, on advancing against it they were first of all to summon the inhabitants to a peaceable surrender and submission (cf. Judges 21:13). If this was complied with, the inhabitants were to become tributary to the Israelites and serve them; but if this was refused, the town was to be besieged, and, when taken, all the males were to be slain, and the women and children, as well as all the booty that was in the place, were to be taken as the prey of the conquerors, who were to appropriate the spoil to their own use. Verse 10. - Then proclaim peace unto it; i.e. invite it peaceably to surrender.
20:10-12 The Israelites are here directed about the nations on whom they made war. Let this show God's grace in dealing with sinners. He proclaims peace, and beseeches them to be reconciled. Let it also show us our duty in dealing with our brethren. Whoever are for war, we must be for peace. Of the cities given to Israel, none of their inhabitants must be left. Since it could not be expected that they should be cured of their idolatry, they would hurt Israel. These regulations are not the rules of our conduct, but Christ's law of love. The horrors of war must fill the feeling heart with anguish upon every recollection; and are proofs of the wickedness of man, the power of Satan, and the just vengeance of God, who thus scourges a guilty world. But how dreadful their case who are engaged in unequal conflict with their Maker, who will not submit to render him the easy tribute of worship and praise! Certain ruin awaits them. Let neither the number nor the power of the enemies of our souls dismay us; nor let even our own weakness cause us to tremble or to faint. The Lord will save us; but in this war let none engage whose hearts are fond of the world, or afraid of the cross and the conflict. Care is here taken that in besieging cities the fruit-trees should not be destroyed. God is a better friend to man than he is to himself; and God's law consults our interests and comforts; while our own appetites and passions, which we indulge, are enemies to our welfare. Many of the Divine precepts restrain us from destroying that which is for our life and food. The Jews understand this as forbidding all wilful waste upon any account whatsoever. Every creature of God is good; as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.
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, Deuteronomy 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.
(10) When thou comest nigh . . . proclaim peace.--Not as the children of Dan did, who massacred the inhabitants of Laish without warning (Judges 18:27-28). Even in the wars of Joshua, the cities that "stood still in their strength" were generally spared (Joshua 11:13).
(15) Thus--i.e., sparing the women and the little ones.
(16-18) But of the cities of these people . . . thou shalt save alive nothing that breatheth . . . that they teach you not to do after all their abominations.--Upon the inhabitants of these cities the Israelites executed the sentence of Jehovah. Their abominations are sufficiently indicated in Leviticus 18:24-28; Leviticus 20:23.
These verses (16-18) are parenthetical; Deuteronomy 20:19 returns to the previous subject.
(19) And thou shalt not cut them down (for the tree of the field is man's life).--Literally, the passage seems rather to mean this, Is the tree of the field a man, that it should escape thee and enter into the siege? It will not run away and fight in the trenches as a man might do. What need is there to cut it down? This seems to be the view of the Targums, the LXX., and the Jewish commentators, besides modern authorities cited in the Variorum Bible. The destruction of the trees around Jerusalem was a notable feature of the Roman war.
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.