TRV
Translation
King James Version
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.
Complete Jewish Bible
If it accepts the terms for peace and opens its gates to you, then all the people there are to be put to forced labor and work for you.
Berean Standard Bible
If they accept your offer of peace and open their gates, all the people there will become forced laborers to serve you.
American Standard Version
And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that are found therein shall become tributary unto thee, and shall serve thee.
World English Bible Messianic
It shall be, if it makes you answer of peace, and opens to you, then it shall be, that all the people who are found therein shall become forced laborers to you, and shall serve you.
Geneva Bible (1599)
And if it answere thee againe peaceably, and open vnto thee, then let all the people that is founde therein, be tributaries vnto thee, and serue thee.
Young's Literal Translation
and it hath been, if Peace it answer thee, and hath opened to thee, then it hath come to pass--all the people who are found in it are to thee for tributaries, and have served thee.
In the KJVVerse 5,439 of 31,102
Study This Verse
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 20:11 outlines the conditional terms of engagement for Israel when besieging cities "far off" from the promised land. If such a city responded with an offer of peace and opened its gates, its inhabitants would be spared from destruction but would become tributaries, obligated to pay taxes or perform forced labor, and serve Israel. This instruction reveals God's nuanced approach to warfare, prioritizing peace and submission over total annihilation for non-Canaanite nations, while still establishing Israel's dominance and securing resources and allegiance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 20:11 employs several literary devices to convey its message. The primary device is a Conditional Clause ("if it make thee answer of peace... then it shall be..."), which clearly defines the terms and consequences of the interaction. This legalistic structure is characteristic of the Deuteronomic law code, emphasizing clarity and divine decree. There is also a strong element of Contrast within the broader chapter; this verse stands in stark opposition to the commands for utter destruction of the Canaanite nations in Deuteronomy 20:16-18, highlighting a nuanced and differentiated approach to warfare based on the identity and location of the enemy. The language used, particularly "tributaries" and "serve," is Legal Language that precisely defines the new political and economic status of the subjugated people, reflecting the establishment of a new order under Israelite dominion. The overall tone is one of Divine Mandate, as these are not mere human strategies but God's explicit instructions for His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 20:11 reveals a nuanced aspect of God's character and His dealings with humanity, even in the context of warfare. It demonstrates that while God is just and commands judgment against wickedness, He also extends an opportunity for peace and submission, even to those outside His covenant people. This principle suggests that God's desire is not always for destruction, but for a pathway to life and order, albeit under His ultimate authority. The concept of "peace" (shalom) offered before conquest reflects a divine preference for harmonious existence, even if it means a hierarchical relationship. This divine principle of seeking peace before conflict, where possible, resonates throughout Scripture, emphasizing reconciliation and the avoidance of unnecessary violence as a first resort.
REFLECTION AND APPLICATION
While the specific historical context of ancient Israel's conquest of Canaan is unique and not directly applicable to modern nations or individual believers in the same way, the underlying principles of Deuteronomy 20:11 offer profound insights for contemporary life. This passage challenges us to consider our approach to conflict, whether personal, relational, or societal. It reminds us that even when facing opposition or injustice, the pursuit of peace and reconciliation should be a primary aim, consistent with God's character. It teaches us that submission to a greater, righteous authority can lead to preservation and order, even if it means relinquishing some autonomy. For believers, this translates into a call to be peacemakers in a broken world, seeking to resolve disputes with wisdom and grace, and recognizing that true peace comes from submission to God's will and His kingdom. We are called to extend the "answer of peace" of the gospel, inviting others to submit to Christ's Lordship, which brings true wholeness and life.
Questions for Reflection
FAQ
Does Deuteronomy 20:11 promote forced labor or slavery?
Answer: Deuteronomy 20:11, in its historical context, describes a form of subjugation common in the ancient world, where conquered peoples became "tributaries" (Hebrew: maç) and were compelled to "serve" (Hebrew: ʻâbad). This typically involved forced labor or a system of taxation and allegiance to the conquering power. While it does describe a form of forced service, it is crucial to distinguish this from chattel slavery as often understood in modern terms. In this specific context, it was an alternative to complete annihilation for "far off" cities that chose peace and submission. The Bible's broader teachings on justice and the treatment of foreigners and the vulnerable (e.g., Deuteronomy 24:14-15) provide important ethical frameworks that mitigate against the abuses often associated with such systems.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 20:11, with its offer of peace and terms of submission leading to preservation, finds its ultimate and spiritual fulfillment in Jesus Christ. While the Old Testament passage deals with physical conquest and earthly dominion, Christ inaugurates a spiritual kingdom where the offer of peace is extended to all humanity. He is the Prince of Peace, who, through His atoning sacrifice, has made peace between God and humanity through His atoning sacrifice. The "answer of peace" that Christ seeks is not mere cessation of hostilities but a complete reconciliation and surrender of one's life to His Lordship. Those who "open unto Him" and accept His terms of peace—repentance and faith—are not annihilated but are spared from eternal judgment and brought into His kingdom. They become His willing servants, no longer under the dominion of sin but willingly offering themselves as living sacrifices. This spiritual "tribute" is not forced labor but a joyful offering of our lives, talents, and resources to advance His eternal kingdom. Ultimately, Christ's reign will see all nations "serving" Him, not through earthly conquest but through the transforming power of His gospel, as every knee bows and every tongue confesses that Jesus Christ is Lord, to the glory of God the Father.