TRV
Translation
King James Version
¶ When thou comest nigh unto a city to fight against it, then proclaim peace unto it.
Berean Standard Bible
When you approach a city to fight against it, you are to make an offer of peace.
American Standard Version
When thou drawest nigh unto a city to fight against it, then proclaim peace unto it.
World English Bible Messianic
When you draw near to a city to fight against it, then proclaim peace to it.
Geneva Bible (1599)
When thou commest neere vnto a citie to fight against it, thou shalt offer it peace.
Young's Literal Translation
`When thou drawest near unto a city to fight against it, then thou hast called unto it for Peace,
In the KJVVerse 5,438 of 31,102
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Commentary on Deuteronomy 20 verses 10–20
10 ¶ When thou comest nigh unto a city to fight against it, then proclaim peace unto it.
11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee.
12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:
13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:
14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee.
15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.
16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:
17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee:
18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God.
19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege:
20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.
They are here directed what method to take in dealing with the cities (these only are mentioned, Deu 20:10, but doubtless the armies in the field, and the nations they had occasion to deal with, are likewise intended) upon which they made war. They must not make a descent upon any of their neighbours till they had first given them fair notice, by a public manifesto, or remonstrance, stating the ground of their quarrel with them. In dealing with the worst of enemies, the laws of justice and honour must be observed; and, as the sword must never be taken in hand without cause, so not without cause shown. War is an appeal, in which the merits of the cause must be set forth.
I. Even to the proclamation of war must be subjoined a tender of peace, if they would accept of it upon reasonable terms. That is (say the Jewish writers), "upon condition that they renounce idolatry, worship the God of Israel, as proselytes of the gate that were not circumcised, pay to their new masters a yearly tribute, and submit to their government:" on these terms the process of war should be stayed, and their conquerors, upon this submission, were to be their protectors, Deu 20:10, Deu 20:11. Some think that even the seven nations of Canaan were to have this offer of peace made to them; and the offer was no jest or mockery, though it was of the Lord to harden their hearts that they should not accept it, Jos 11:20. Others think that they are excluded (Deu 20:16) not only from the benefit of that law (Deu 20:13) which confines military execution to the males only, but from the benefit of this also, which allows not to make war till peace was refused. And I see not how they could proclaim peace to those who by the law were to be utterly rooted out, and to whom they were to show no mercy, Deu 7:2. But for any other nation which they made war upon, for the enlarging of their coast, the avenging of any wrong done, or the recovery of any right denied, they must first proclaim peace to the. Let this show, 1. God's grace in dealing with sinners: though he might most justly and easily destroy them, yet, having no pleasure in their ruin, he proclaims peace, and beseeches them to be reconciled; so that those who lie most obnoxious to his justice, and ready to fall as sacrifices to it, if they make him an answer of peace, and open to him, upon condition that they will be tributaries and servants to him, shall not only be saved from ruin, but incorporated with his Israel, as fellow-citizens with the saints. 2. Let it show us our duty in dealing with our brethren: if any quarrel happen, let us not only be ready to hearken to the proposals of peace, but forward to make such proposals. We should never make use of the law till we have first tried to accommodate matters in variance amicably, and without expense and vexation. We must be for peace, whoever are for war.
II. If the offers of peace were not accepted, then they must proceed to push on the war. And let those to whom God offers peace know that if they reject the offer, and take not the benefit of it within the time limited, judgment will rejoice against mercy in the execution as much as now mercy rejoices against judgment in the reprieve. In this case, 1. There is a promise implied that they should be victorious. It is taken for granted that the Lord their God would deliver it into their hands, Deu 20:13. Note, Those enterprises which we undertake by a divine warrant, and prosecute by divine direction, we may expect to succeed in. If we take God's method, we shall have his blessing. 2. They are ordered, in honour to the public justice, to put all the soldiers to the sword, for them I understand by every male (Deu 20:13), all that bore arms (as all then did that were able); but the spoil they are allowed to take to themselves (Deu 20:14), in which were reckoned the women and children. Note, A justifiable property is acquired in that which is won in lawful war. God himself owns the title: The Lord thy God gives it thee; and therefore he must be owned in it, Psa 44:3.
III. The nations of Canaan are excepted from the merciful provisions made by this law. Remnants might be left of the cities that were very far off (Deu 20:15), because by them they were not in so much danger of being infected with idolatry, nor was their country so directly and immediately intended in the promise; but of the cities which were given to Israel for an inheritance no remnants must be left of their inhabitants (Deu 20:16), for it put a slight upon the promise to admit Canaanites to share with them in the peculiar land of promise; and for another reason they must be utterly destroyed (Deu 20:17), because, since it could not be expected that they should be cured of their idolatry, if they were left with that plague-sore upon them they would be in danger of infecting God's Israel, who were too apt to take the infection: They will teach you to do after their abominations (Deu 20:18), to introduce their customs into the worship of the God of Israel, and by degrees to forsake him and to worship false gods; for those that dare violate the second commandment will not long keep to the first. Strange worships open the door to strange deities.
IV. Care is here taken that in the besieging of cities there should not be any destruction made of fruit-trees, Deu 20:19-20. In those times, when besiegers forced their way, not as now with bombs and cannon-ball, but with battering rams, they had occasion for much timber in carrying on their sieges: now because, in the heat of war, men are not apt to consider, as they ought, the public good, it is expressly provided that fruit-trees should not be used as timber-trees. That reason, for the tree of the field is man's (the word life we supply), all the ancient versions, the Septuagint, Targums, etc., read, For is the tree of the field a man? Or the tree of the field is not a man, that it should come against thee in the siege, or retire from thee into the bulwark. "Do not brutishly vent thy rage against the trees that can do thee no harm." But our translation seems most agreeable to the intent of the law, and it teaches us, 1. That God is a better friend to man than man is to himself; and God's law, which we are apt to complain of as a heavy yoke, consults our interest and comfort, while our own appetites and passions, of which we are so indulgent, are really enemies to our welfare. The intent of many of the divine precepts is to restrain us from destroying that which is our life and food. 2. That armies and their commanders are not allowed to make what desolation they please in the countries that are the seat of war. Military rage must always be checked and ruled with reason. War, though carried on with ever so much caution, is destructive enough, and should not be made more so than is absolutely necessary. Generous spirits will show themselves tender, not only of men's lives, but of their livelihoods; for, though the life is more than meat, yet it will soon be nothing without meat. 3. The Jews understand this as a prohibition of all wilful waste upon any account whatsoever. No fruit-tree is to be destroyed unless it be barren, and cumber the ground. "Nay," they maintain, "whoso wilfully breaks vessels, tears clothes, stops wells, pulls down buildings, or destroys meat, transgresses this law: Thou shalt not destroy." Christ took care that the broken meat should be gathered up, that nothing might be lost. Every creature of God is good, and, as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–20. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 20:10 presents a remarkable and counter-cultural directive within Israel's laws of warfare: before engaging a city in battle, an offer of peace must first be extended. This command reveals a profound dimension of God's character, emphasizing His desire for mercy, order, and the preservation of life even amidst conflict. It distinguishes Israel's conduct from the indiscriminate brutality common in the ancient Near East, underscoring a divine preference for reconciliation and a structured approach to justice, offering an alternative to bloodshed whenever possible.
CONTEXT
Literary Context: This verse is deeply embedded within the legal framework of Deuteronomy 12-26, which outlines the covenant stipulations and practical laws for Israel as they prepare to inherit the Promised Land. Specifically, Deuteronomy 20 provides detailed regulations concerning military campaigns. The chapter begins with exhortations to trust in God's presence and power during battle (Deuteronomy 20:1-4), followed by specific exemptions from military service for those building homes, planting vineyards, or recently married, as well as those fearful (Deuteronomy 20:5-8). The appointment of officers precedes this verse (Deuteronomy 20:9). Crucially, the command in verse 10 is immediately followed by a stark differentiation between cities "far off," to whom this peace offer applies, and the Canaanite cities within the Promised Land, for whom a distinct, more severe directive of complete destruction (herem) is given to prevent idolatry and moral corruption (Deuteronomy 20:16-18). This distinction is vital for a nuanced understanding of the scope and intent behind the peace offering.
Historical & Cultural Context: Warfare in the ancient Near East was notoriously brutal, often characterized by widespread destruction, massacres of populations, enslavement, and unchecked plunder, with little regard for non-combatants or property. Against this prevailing backdrop of unrestrained violence, the command in Deuteronomy 20:10 stands out as remarkably progressive and humane. It reflects a divine standard that transcended the prevailing norms, demonstrating a God who, even in the context of judgment, provides an opportunity for repentance and avoids unnecessary destruction. The offer of peace, if accepted, would typically result in the city becoming a tributary, providing labor and resources to Israel, but crucially preserving the lives of its inhabitants. This contrasts sharply with the "holy war" concept often associated with Israel, revealing a nuanced approach to conflict that prioritized God's character of justice and mercy over mere conquest.
Key Themes: The directive to "proclaim peace" before battle significantly contributes to several overarching themes woven throughout Deuteronomy and the broader Pentateuch. Firstly, it powerfully illustrates Divine Mercy and Justice, demonstrating that God's judgment is not arbitrary but often preceded by an opportunity for reconciliation and a path to avoid complete devastation. It reveals that destruction, though sometimes necessary, is a last resort, not a first inclination. Secondly, it underscores Order and Ethical Procedure in Israel's national life, illustrating that even military campaigns were to be conducted under divine oversight and strict ethical guidelines, rather than through chaotic or vengeful violence. This reflects God's desire for a structured society that operates according to His principles, as seen throughout the covenant laws presented in the Book of Deuteronomy. Thirdly, it emphasizes the Value of Life and Opportunity for Submission, offering the besieged city a chance to avoid utter destruction by becoming vassals, thereby preserving life and property under new terms. This theme resonates deeply with God's patient dealings with humanity, consistently offering paths to life and blessing, as seen in the foundational choice presented in Deuteronomy 30:19.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Deuteronomy 20:10 is Contrast. The command to "proclaim peace" stands in stark opposition to the expected and common practice of immediate, aggressive warfare prevalent in the ancient Near East. This juxtaposition highlights the unique ethical and moral standards God imposed on Israel, setting them apart from surrounding nations and emphasizing a divine preference for reconciliation over destruction. The verse also functions as a powerful Theological Statement, revealing God's character as one who is merciful and just, consistently preferring life and offering avenues for a peaceful resolution, even in the context of impending judgment. Furthermore, the text employs Legal Language within a Didactic framework, providing clear, prescriptive instructions for Israel's conduct in warfare, thereby emphasizing divine authority and the importance of adherence to covenant stipulations as a reflection of God's own character.
THEOLOGICAL AND THEMATIC CONNECTIONS
The command to offer peace before battle in Deuteronomy 20:10 is a profound testament to God's character, revealing His preference for life, order, and reconciliation over destruction, even when judgment is warranted. It serves as a foundational principle that extends beyond literal warfare, informing a broader biblical ethic of seeking peace and exhausting all avenues for peaceful resolution before resorting to conflict. This divine disposition towards mercy and the provision of an opportunity for a different outcome foreshadows God's ultimate plan of salvation, where humanity, though rebellious and deserving of judgment, is first offered grace and reconciliation through Christ before facing final condemnation. It reminds believers that God's primary desire is not condemnation but redemption, and that His people are called to reflect this character in their interactions, seeking to be peacemakers in a broken world.
REFLECTION AND APPLICATION
Deuteronomy 20:10, though rooted in ancient military law, offers profound spiritual and practical applications for believers today, challenging us to embody a proactive posture of peace in a world often characterized by conflict and division. Before engaging in disputes, whether personal, familial, communal, or even theological, we are called to exhaust every avenue for peaceful resolution, extending grace and offering terms of reconciliation. This means prioritizing dialogue, seeking understanding, and extending forgiveness, rather than immediately resorting to confrontation, accusation, or judgment. It reminds us that our God is a God of peace, and as His children, we are to be peacemakers, reflecting His character in our interactions. This principle encourages us to approach difficult relationships or challenging situations with an initial offer of goodwill and a sincere desire for restoration, seeking to de-escalate rather than inflame, and to build bridges rather than walls.
Questions for Reflection
FAQ
Does this command apply to all cities Israel fought against, including the Canaanites?
Answer: No, the command in Deuteronomy 20:10 specifically applies to cities "far off" from the land of Canaan. The subsequent verses in Deuteronomy 20:16-18 make a clear and crucial distinction, commanding the complete destruction (herem) of the inhabitants of the cities within the Promised Land. This was a unique, divinely ordained judgment against peoples whose wickedness had reached its full measure (Genesis 15:16) and whose continued presence would pose an existential spiritual threat to Israel through pervasive idolatry and immoral practices. The peace offer was exclusively for non-Canaanite cities, allowing them to become tributaries and avoid utter destruction.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 20:10, with its surprising directive to "proclaim peace" before engaging in battle, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. While ancient Israel's offer of peace was a conditional one, leading to vassalage if accepted, Christ's offer of peace is absolute, unconditional, and profoundly transformative. Humanity, standing in rebellion against God, was a "city" under divine judgment, deserving of wrath and utter destruction. Yet, before the ultimate "battle" of final judgment, God, in His infinite mercy, "proclaimed peace" through His Son. Romans 5:1 beautifully declares that "since we have been justified by faith, we have peace with God through our Lord Jesus Christ." Jesus, the promised Prince of Peace, did not come into the world initially to condemn it but to save it (John 3:17). He entered our world, not with a sword of immediate judgment, but with an invitation to reconciliation, offering a new covenant of peace sealed by His own sacrificial blood (Colossians 1:20). His death on the cross was the ultimate "proclamation of peace," disarming the hostility between God and humanity and offering not merely a truce, but true shalom—wholeness, reconciliation, and eternal life for all who surrender to Him (Ephesians 2:14-16). Through Christ, God extends a universal offer of peace, inviting all to lay down their arms of rebellion and enter into His perfect rest.