What number verse is Deuteronomy 20:15 in the Bible?

Deuteronomy 20:15 is the 5,443rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Deuteronomy 20:15 sits at position 5,443.

Translation

King James Version

Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.

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KJV (with Strong's)

Thus shalt thou do ^H6213 unto all the cities ^H5892 which are very ^H3966 far off ^H7350 from thee, which ^H2007 are not of the cities ^H5892 of these nations ^H1471.

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Complete Jewish Bible

This is what you are to do to all the towns which are at a great distance from you, which are not the towns of these nations.

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Berean Standard Bible

This is how you are to treat all the cities that are far away from you and do not belong to the nations nearby.

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American Standard Version

Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.

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World English Bible Messianic

Thus you shall do to all the cities which are very far off from you, which are not of the cities of these nations.

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Geneva Bible (1599)

Thus shalt thou do vnto all ye cities, which are a great way off from thee, which are not of the cities of these nations here.

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Young's Literal Translation

So thou dost do to all the cities which are very far off from thee, which are not of the cities of these nations.

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In the KJVVerse 5,443 of 31,102

Study This Verse

SUMMARY

Deuteronomy 20:15 delineates specific divine instructions for the Israelites regarding warfare against cities located geographically distant from their promised inheritance and not belonging to the Canaanite nations. This verse establishes a crucial distinction within the laws of conquest, mandating an initial offer of peace for these "far off" cities, with the consequence of forced labor upon submission or the slaying of males in resistance, contrasting sharply with the complete annihilation commanded for the indigenous peoples of Canaan. It underscores God's precise and differentiated judgment based on the unique spiritual and covenantal threat posed by the Canaanites.

CONTEXT

Literary Context: This verse is strategically positioned within the comprehensive laws of warfare articulated in Deuteronomy 20. Moses, addressing the new generation of Israelites on the plains of Moab, reiterates God's commands as they prepare to enter and conquer the Promised Land. The chapter meticulously differentiates between two distinct categories of cities Israel would encounter. Verses Deuteronomy 20:10-15 deal with "distant cities," specifying a protocol that begins with an offer of peace, leading to either submission and forced labor or military engagement. In stark contrast, Deuteronomy 20:16-18 lays down the severe command for the complete extermination of the seven Canaanite nations, a unique divine judgment. Verse 15, therefore, serves as the concluding statement for the protocol concerning non-Canaanite, distant cities, explicitly defining them by their geographical separation and ethnic distinction, thereby setting the stage for the subsequent, more severe commands.
Historical & Cultural Context: The book of Deuteronomy captures Moses' final addresses to Israel just before their entry into Canaan, a pivotal moment in their national history. The ancient Near East was characterized by frequent and often brutal warfare, where conquest typically involved widespread destruction and enslavement. However, Israel's warfare was uniquely governed by divine decree, not merely human ambition or conventional ancient practices. The command in Deuteronomy 20:15 reflects God's sovereign authority over all nations, not just Israel. It distinguishes between a general form of warfare, common in the ancient world (though still divinely regulated for Israel), and the specific, unique, and limited judgment against the Canaanites, whose "iniquity was not yet complete" as noted in Genesis 15:16. This distinction highlights that Israel's conquest was not a blanket policy of ethnic cleansing but a divinely ordained, geographically and ethnically specific act of judgment and covenant fulfillment, designed to preserve Israel's distinctiveness.
Key Themes: This verse significantly contributes to several overarching themes in Deuteronomy and the Pentateuch. Firstly, it underscores Divine Distinction in Judgment, demonstrating that God's justice is not arbitrary but discriminates based on specific criteria, in this case, the unique spiritual depravity and covenantal threat posed by the Canaanite nations versus other peoples. Secondly, it highlights God's Sovereignty and Justice over all nations, not just Israel. He dictates the terms of engagement, showing both mercy (offering peace to distant cities) and severe judgment (against the Canaanites). This dual approach reveals God's comprehensive moral governance. Thirdly, the underlying purpose of these laws, particularly the distinction, is the Preservation of Israel's Holiness. The severe command against the Canaanites was primarily to prevent their idolatrous and detestable practices from corrupting Israel, as emphasized in Deuteronomy 7:1-6. The different treatment of distant cities implies they did not pose the same immediate spiritual threat, thus allowing for a different, albeit still harsh, form of engagement that would not compromise Israel's covenant fidelity.

EXPOSITION AND ANALYSIS

Key Word Analysis

cities (Hebrew, ʻîyr', H5892): This term (H5892) refers to a populated place, often fortified, serving as a center of human activity. Its use here emphasizes that the commands pertain to established communities, not merely nomadic groups or open territories. The repetition of "cities" in the verse underscores that the legal distinction being made applies specifically to urban centers.
far off (Hebrew, râchôwq', H7350): This word (H7350) denotes a significant physical distance, indicating locations remote from the immediate vicinity of the Promised Land. This geographical criterion is paramount, as it distinguishes these cities from those within Canaan that Israel was commanded to utterly destroy. The distance implies a lesser direct threat to Israel's immediate territorial claim and spiritual purity.
nations (Hebrew, gôwy', H1471): This term (H1471) refers to foreign peoples or ethnic groups, often used in the Old Testament to denote Gentiles or non-Israelite populations. In this context, "these nations" specifically refers to the seven Canaanite peoples (Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites) who inhabited the land promised to Israel and whose wickedness had reached its fullness. The explicit exclusion of these "nations" from the lenient policy highlights the unique and specific nature of the judgment against them.

Verse Breakdown

"Thus shalt thou do unto all the cities": This opening phrase establishes a direct, divine imperative, signifying that Israel's conduct in military engagements was not left to their discretion or the norms of surrounding cultures but was strictly regulated by God's explicit instructions given through Moses. It sets the stage for a prescribed, non-negotiable course of action.
"[which are] very far off from thee": This clause introduces the primary geographical criterion for the application of this specific law. It delineates the scope of the command, applying it only to cities located at a considerable distance from the land Israel was destined to inherit. This spatial separation is fundamental to understanding the different, less severe treatment prescribed for them compared to the inhabitants of Canaan.
"which [are] not of the cities of these nations": This crucial qualifying clause adds the ethnic and theological distinction. It explicitly excludes the indigenous Canaanite nations from this particular set of instructions. "These nations" refers to the seven peoples within the Promised Land who were marked for complete destruction due to their extreme wickedness and the necessity of preserving Israel's spiritual purity and covenant integrity. This dual qualification (geographical distance and non-Canaanite identity) defines the precise context for the less severe, though still harsh, terms of engagement outlined in the preceding verses of Deuteronomy 20.

Literary Devices

Deuteronomy 20:15 primarily employs Legal Distinction and Categorization as its central literary devices. The verse functions as a precise legal clause, drawing a clear boundary between two types of cities Israel would encounter in warfare. This explicit Contrast with the subsequent command for the Canaanite nations (Deuteronomy 20:16-18) highlights God's nuanced and specific justice. The Repetition of "cities" (twice in the verse) reinforces the focus on urban centers as the units of engagement. The use of specific descriptive phrases like "very far off" and "not of the cities of these nations" serves to precisely Define the scope of the law, leaving no ambiguity about its intended application and demonstrating the meticulous nature of divine legislation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 20:15, by distinguishing between different categories of cities and peoples, profoundly illustrates God's multifaceted justice and His sovereign prerogative to judge nations according to their actions and their relationship to His covenant purposes. It reveals that while God is just in judgment, He is also specific, purposeful, and not arbitrary in His dealings with humanity. The unique and severe judgment against the Canaanites was tied to their unparalleled wickedness, their spiritual depravity, and the divine necessity to protect Israel's holiness and prevent the corruption of the covenant people. Other nations, though still subject to Israel's military might under God's command, were given an opportunity for peace and submission. This distinction underscores that God's commands are rooted in His unchanging character—holy, just, and sovereign—and His overarching plan for His people and the world, which includes both judgment and the offer of peace.

REFLECTION AND APPLICATION

While the specific laws of ancient warfare in Deuteronomy 20:15 are not directly applicable to believers today, they offer profound insights into God's character and enduring principles. This passage challenges us to recognize God's absolute sovereignty and His right to command specific actions for specific times and purposes, always rooted in His perfect justice and holiness. It reminds us that God's justice is not uniform in its application but is perfectly tailored to the context and the moral state of those being judged. For the contemporary believer, the principle of guarding against corrupting influences remains paramount. Just as ancient Israel was commanded to be separate from the detestable practices of the Canaanites to preserve their holiness, Christians are called to discern and separate themselves from worldly systems and ideologies that oppose God's truth, seeking to live lives of purity and devotion. Our warfare is primarily spiritual, not physical, requiring us to stand firm against spiritual forces of evil and to contend for truth and righteousness in a fallen world, always seeking to honor God's holiness in our lives and communities.

Questions for Reflection

How does God's specific and differentiated judgment in this passage inform our understanding of His character, particularly His justice and holiness?
In what ways are believers today called to exercise "distinction" or "separation" from the world's values, similar in principle to Israel's separation from the Canaanites?
How can we apply the principle of "spiritual warfare" (as opposed to physical warfare) in our daily lives, drawing on God's commands for holiness and purity?

FAQ

Why did God command different treatments for different cities/nations?

Answer: God commanded different treatments because His judgments are specific, just, and tied to His overarching redemptive plan and the moral state of the nations involved. The Canaanite nations, explicitly excluded in Deuteronomy 20:15, were under a unique divine judgment due to their extreme idolatry, child sacrifice, and other detestable practices that had "filled up their iniquity" (Genesis 15:16). Their complete destruction was necessary to prevent the corruption of Israel and to clear the land for God's covenant people. Distant nations, while still subject to Israel's military might, did not pose the same immediate spiritual threat or fall under the same specific judgment, thus allowing for an offer of peace and a different outcome. This demonstrates God's justice is not arbitrary but perfectly calibrated to the context of His covenant purposes and the moral condition of humanity.

CHRIST-CENTERED FULFILLMENT

While Deuteronomy 20:15 details ancient laws of physical warfare, its underlying principles find profound Christ-centered fulfillment. The distinction between those "far off" and "these nations" foreshadows the ultimate spiritual battle and the universal scope of God's redemptive plan through Christ. Jesus, the true Lamb of God, who takes away the sin of the world, came not to bring physical conquest but spiritual liberation, conquering sin and death through His sacrifice on the cross (Colossians 2:15). He offers peace to all who are "far off" from God due to sin, inviting them into His kingdom not through forced labor but through grace and faith, making them "fellow citizens with the saints and members of the household of God" (Ephesians 2:13-17). The "nations" that ultimately resist God's rule and reject His Son face a different kind of judgment, one administered by Christ at His return, where He will "strike down the nations" with the sword of His mouth, symbolizing His righteous and decisive judgment (Revelation 19:15). Thus, the principles of divine judgment, the necessity of holiness, and the ultimate establishment of God's righteous kingdom are all fulfilled in the person and work of Jesus Christ, who brings both ultimate peace to the redeemed and ultimate judgment to the unrepentant.

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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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