TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 20:10–20. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Deuteronomy 20:18 provides the theological rationale for Israel's severe commands regarding the inhabitants of the Promised Land, specifically those nations designated for complete destruction. Its core purpose is to prevent the Israelites from adopting the detestable religious and moral practices—the "abominations"—of the Canaanite peoples. This divine imperative underscores God's unwavering commitment to Israel's spiritual purity and covenant fidelity, ensuring they would not compromise their unique relationship with Him by engaging in idolatry and the associated immoralities prevalent in the land.
Context
Literary Context
Deuteronomy 20 details the laws of warfare for Israel as they prepare to enter and conquer Canaan. The chapter distinguishes between general warfare (Deuteronomy 20:10-15), where terms of peace might be offered, and the specific, uncompromising command to utterly destroy the inhabitants of certain cities within the Promised Land (Deuteronomy 20:16-17). Verse 18 provides the theological rationale for this extreme measure, explaining that the purpose of such destruction is not wanton cruelty but the spiritual preservation of Israel. It directly follows the command to "save alive nothing that breathes" from the Hivites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, presenting the reason for this unique directive. This command is intrinsically linked to the broader Deuteronomic theme of Israel's call to be a distinct, holy nation, set apart from the surrounding peoples and devoted exclusively to the LORD.
Historical & Cultural Context
The Israelites stood on the threshold of Canaan, a land saturated with pagan religious practices and moral depravity. The Canaanite cults were characterized by polytheism, fertility rites involving cultic prostitution, divination, sorcery, and most horrifyingly, child sacrifice to deities like Molech. These practices were considered "abominations" (Hebrew: to'ebah) by the LORD, utterly detestable and an affront to His holiness. God's command for the herem (devotion to destruction) against these specific nations was a unique, divinely ordained judgment upon societies whose iniquity had reached its full measure, as foreshadowed in Genesis 15:16. It was not a blueprint for future conquests but a singular act of divine justice and a protective measure to safeguard Israel's nascent covenant relationship with YHWH from spiritual contamination.
Key Themes
Deuteronomy 20:18 powerfully reinforces several major theological themes found throughout Deuteronomy and the Pentateuch. The primary theme is the Prevention of Idolatry and Immorality, emphasizing God's absolute intolerance for the "abominations" that characterized Canaanite worship and life. These detestable practices, including child sacrifice and cultic prostitution, were direct affronts to God's character and His moral law. Linked to this is the theme of Covenant Fidelity. Israel's unique relationship with the LORD, established at Sinai, demanded exclusive devotion, as articulated in the First Commandment and the call to love God with all heart, soul, and might (Deuteronomy 6:5). Engaging in Canaanite practices would constitute a direct violation of this covenant, breaking faith with their divine King. Finally, the verse underscores the theme of Spiritual Purity and Separation. God's people were to be distinct, reflecting His holiness in their conduct, worship, and national identity, fulfilling their calling as a "kingdom of priests and a holy nation" set apart for Him.
Exposition and Analysis
Key Word Analysis
This term (H8441) carries a strong theological and moral weight, denoting something utterly detestable, morally repugnant, and religiously offensive to God. It is frequently used in the Old Testament to describe acts of idolatry, child sacrifice (e.g., Deuteronomy 18:10), various forms of sexual immorality, and unjust practices. In Deuteronomy 20:18, it specifically refers to the pagan religious rituals and associated immoral behaviors of the Canaanites, which were an affront to YHWH's character and covenant demands.
The verb (H3925) "teach" here implies more than formal instruction; it suggests learning by observation, imitation, and assimilation. The danger was that by coexisting with the Canaanites, Israel would inevitably be exposed to, become accustomed to, and eventually adopt their practices. The command is to prevent the transmission of these detestable ways, highlighting the pervasive and corrupting influence of pagan culture.
This word (H2398) fundamentally means "to miss the mark" or "to fall short," particularly in relation to God's standards. When one "sins against the LORD your God," it signifies a direct offense against His character, His commands, and the covenant relationship. It implies a breach of trust and loyalty, leading to spiritual alienation and judgment. The consequence of adopting Canaanite abominations is not merely a social misstep but a profound act of spiritual rebellion against the very God who delivered and sustained them.
Verse Breakdown
"That they teach you not to do after all their abominations,"
This clause states the primary purpose behind the severe command to utterly destroy the Canaanite nations. The "abominations" refer to the morally and religiously detestable practices of the Canaanites, which included child sacrifice, cultic prostitution, divination, sorcery, and various forms of idolatry. The concern is that if these nations were allowed to remain, their practices would inevitably "teach" or influence Israel, leading them to adopt these same behaviors. The prohibition is against the assimilation of pagan culture and religion.
"which they have done unto their gods;"
This phrase clarifies the nature and source of these "abominations." They are not merely secular immoralities but acts performed in devotion to, or as worship of, false gods. This highlights the deep spiritual danger: adopting these practices would mean engaging in idolatry and polytheism, directly violating the First and Second Commandments and undermining Israel's exclusive covenant with YHWH. It emphasizes that the root of the problem is false worship.
"so should ye sin against the LORD your God."
This final clause articulates the dire consequence of failing to obey the command. If Israel were to learn and practice the Canaanite abominations, it would constitute a direct "sin against the LORD your God." This is a profound breach of covenant fidelity, a betrayal of their unique relationship with YHWH, and an act that would incur divine displeasure and judgment. It underscores that the ultimate offense is against God Himself, who demands exclusive worship and holiness from His people.
Literary Devices
Deuteronomy 20:18 employs several effective literary devices. The most prominent is Causality/Purpose, where the verse explicitly states the reason ("That they teach you not...") for the preceding, seemingly harsh, commands for destruction. This provides a theological justification for the herem, framing it as an act of spiritual preservation rather than mere conquest. There is also an implicit Contrast drawn between the holiness and exclusive demands of the LORD and the detestable, corrupting practices of the Canaanite gods. The verse functions as a powerful Warning or Admonition, clearly articulating the dire spiritual consequence ("so should ye sin against the LORD your God") of disobedience and assimilation. This warning serves to impress upon Israel the gravity of spiritual compromise and the necessity of maintaining their distinct identity as God's covenant people.
Theological and Thematic Connections
Deuteronomy 20:18 profoundly connects to the broader biblical narrative of God's holiness and His demand for an exclusive, undefiled relationship with His people. It reveals God's absolute intolerance for syncretism and idolatry, which He views as spiritual adultery. The "abominations" of the Canaanites represented a complete antithesis to God's moral character and the righteous standards He set for Israel. This verse foreshadows Israel's recurring struggle with idolatry throughout its history, demonstrating the constant temptation to conform to surrounding cultures and the devastating consequences of such spiritual compromise. It underscores the principle that true worship of God necessitates a radical separation from anything that defiles or diminishes His glory.
Reflection and Application
While the literal command for physical destruction in Deuteronomy 20:18 is unique to ancient Israel's historical context, the underlying spiritual principle of radical separation from corrupting influences remains profoundly relevant for believers today. We are called to live "in the world but not of the world," discerning and resisting the pervasive "abominations" of our contemporary culture that contradict God's truth and holiness. This requires vigilance in evaluating popular philosophies, entertainment, social norms, and even religious practices for their alignment with biblical values. The warning against spiritual assimilation reminds us of the constant need for discernment and transformation, lest we "sin against the LORD our God" and compromise our witness. It emphasizes the importance of maintaining our distinct identity as followers of Christ, reflecting His holiness in every aspect of our lives, and guarding our hearts against the subtle allure of worldly conformity.
Questions for Reflection
FAQ
Why was God so harsh with the Canaanites, commanding their utter destruction?
God's command for the herem (devotion to destruction) against the Canaanites was not arbitrary or a model for general warfare. It was a unique, divinely ordained judgment upon specific nations whose "iniquity was not yet complete" (Genesis 15:16) but had, by this time, reached a peak of moral and religious depravity. Their "abominations" included widespread child sacrifice, cultic prostitution, and severe social injustices. God, as the righteous Judge of all the earth, had given them centuries to repent. When judgment came, Israel was His instrument, but also under strict command to prevent spiritual infection from these practices. The severity underscored the absolute necessity of eradicating the source of spiritual corruption to preserve Israel's covenant purity and prevent them from falling into the same sins.
Does this verse justify "holy war" or violence in the name of God today?
No, this verse does not justify "holy war" or violence in the name of God in the contemporary era. The command in Deuteronomy 20:16-18 was historically and contextually specific to ancient Israel's unique role in conquering the land of Canaan as a divinely appointed act of judgment and spiritual purification. It was a one-time, limited commission for a particular people at a particular time. The New Testament reveals that Christ's kingdom is not of this world (John 18:36), and His followers are called to spiritual warfare against sin, evil, and spiritual forces, not physical conquest or violence against people (Ephesians 6:10-18). The Christian call is to love enemies, preach the gospel, and transform society through righteousness and peace, not through military might or forced conversion.
Christ-Centered Fulfillment
Deuteronomy 20:18, with its stark warning against spiritual assimilation and the imperative for holiness, finds its ultimate fulfillment and transformation in Christ. While ancient Israel struggled to maintain physical and spiritual separation from the "abominations" of the nations, believers in Christ are called to a deeper, internal purity made possible by His atoning work. Jesus, the Lamb of God who takes away the sin of the world, bore the ultimate consequence of humanity's "abominations" on the cross, cleansing us from all unrighteousness (1 John 1:9). Through His sacrifice, we are made a new creation, no longer defined by the patterns of this world but empowered by the Holy Spirit to live lives of holiness and distinction. The call to "not be conformed to this world, but be transformed by the renewing of your mind" (Romans 12:2) is the New Testament echo of Deuteronomy 20:18, emphasizing a spiritual separation from sin and worldly values. We are now a "chosen race, a royal priesthood, a holy nation, a people for God's own possession," called to proclaim His excellencies, having been called out of darkness into His marvelous light. This Christ-centered perspective reorients the Old Testament command from physical destruction to spiritual transformation, enabling true fidelity to the LORD our God.