Matthew Henry’s Complete Commentary

on the Whole Bible

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Matthew Henry Commentary on the Whole Bible (1706)

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D E U T E R O N O M Y

CHAP. XX.

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This chapter settles the militia, and establishes the laws and

ordinances of war,

I. Relating to the soldiers.

1. Those must be encouraged that were drawn up to battle,

ver. 1-4.

2. Those must be dismissed and sent back again whose private affairs

called for their attendance at home

(ver. 5-7),

or whose weakness and timidity unfitted them for service in the field,

ver. 8, 9.

II. Relating to the enemies they made war with.

1. The treaties they must make with the cities that were far off,

ver. 10-15.

2. The destruction they must make of the people into whose land they

were going,

ver. 16-18.

3. The care they must take, in besieging cities, not to destroy the

fruit-trees,

ver. 19, 20.

Directions Concerning War; Persons Excused from War.	B. C. 1451.

     

1 When thou goest out to battle against thine enemies, and

seest horses, and chariots, and a people more than thou, be not

afraid of them: for the LORD thy God is with thee, which

brought thee up out of the land of Egypt.

  2 And it shall be, when ye are come nigh unto the battle, that

the priest shall approach and speak unto the people,

  3 And shall say unto them, Hear, O Israel, ye approach this day

unto battle against your enemies: let not your hearts faint, fear

not, and do not tremble, neither be ye terrified because of them;

  4 For the LORD your God is he that goeth with you, to fight

for you against your enemies, to save you.

  5 And the officers shall speak unto the people, saying, What

man is there that hath built a new house, and hath not

dedicated it? let him go and return to his house, lest he die in

the battle, and another man dedicate it.

  6 And what man is he that hath planted a vineyard, and hath

not yet eaten of it? let him also go and return unto his

house, lest he die in the battle, and another man eat of it.

  7 And what man is there that hath betrothed a wife, and hath

not taken her? let him go and return unto his house, lest he die

in the battle, and another man take her.

  8 And the officers shall speak further unto the people, and

they shall say, What man is there that is fearful and

fainthearted? let him go and return unto his house, lest his

brethren’s heart faint as well as his heart.

  9 And it shall be, when the officers have made an end of

speaking unto the people, that they shall make captains of the

armies to lead the people.

     

Israel was at this time to be considered rather as a camp than as a

kingdom, entering upon an enemy’s country, and not yet settled in a

country of their own; and, besides the war they were now entering upon

in order to their settlement, even after their settlement they could

neither protect nor enlarge their coast without hearing the alarms of

war. It was therefore needful that they should have directions given

them in their military affairs; and in these verses they are directed

in managing, marshalling, and drawing up their own forces. And it is

observable that the discipline of war here prescribed is so far from

having any thing in it harsh or severe, as is usual in martial law,

that the intent of the whole is, on the contrary, to encourage the

soldiers, and to make their service easy to them.

     

I. Those that were disposed to fight must be encouraged and animated

against their fears.

     

1. Moses here gives a general encouragement, which the leaders and

commanders in the war must take to themselves: “Be not afraid of

them,
v. 1.

Though the enemy have ever so much the advantage by their numbers

(being more than thou), and by their cavalry (their armies being much

made up of horses and chariots, which thou art not allowed to

multiply), yet decline not coming to a battle with them, dread not the

issue, nor doubt of success.” Two things they must encourage themselves

with in their wars, provided they kept close to their God and their

religion, otherwise they forfeited these encouragements:–

(1.) The presence of God with them: “The Lord thy God is with

thee, and therefore thou art not in danger, nor needest thou be

afraid.” See

Isa. xli. 10.

(2.) The experience they and their fathers had had of God’s power and

goodness in bringing them out of the land of Egypt, in defiance

of Pharaoh and all his hosts, which was not only in general a proof of

the divine omnipotence, but to them in particular a pledge of what God

would do further for them. He that saved them from those greater

enemies would not suffer them to be run down by those that were every

way less considerable, and thus to have all he had done for them undone

again.

     

2. This encouragement must be particularly addressed to the common

soldiers by a priest appointed, and, the Jews say, anointed, for that

purpose, whom they call the anointed of the war, a very proper

title for our anointed Redeemer, the captain of our salvation: This

priest, in God’s name, was to animate the people; and who so fit to do

that as he whose office it was as priest to pray for them? For the best

encouragements arise from the precious promises made to the prayer of

faith. This priest must,

(1.) Charge them not to be afraid

(v. 3),

for nothing weakens the hands so much as that which makes the heart

tremble,

v. 3.

There is need of precept upon precept to this purport, as there is

here: Let not your hearts be tender (so the word is), to receive

all the impressions of fear, but let a believing confidence in the

power and promise of God harden them. Fear not, and do not make

haste (so the word is), for he that believeth doth not make more

haste than good speed. “Do not make haste either rashly to anticipate

your advantages or basely to fly off upon every disadvantage.”

(2.) He must assure them of the presence of God with them, to own and

plead their righteous cause, and not only to save them from their

enemies, but to give them victory over them,

v. 4.

Note, Those have no reason to fear that have God with them. The giving

of this encouragement by a priest, one of the Lord’s ministers,

intimates,

[1.] That it is very fit that armies should have chaplains, not only to

pray for them, but to preach to them, both to reprove that which would

hinder their success and to raise their hopes of it.

[2.] That it is the work of Christ’s ministers to encourage his good

soldiers in their spiritual conflict with the world and the flesh, and

to assure them of a conquest, yea, more than a conquest, through Christ

that loved us.

     

II. Those that were indisposed to fight must be discharged, whether the

indisposition did arise,

     

1. From the circumstances of a man’s outward condition; as,

(1.) If he had lately built or purchased a new house, and had not taken

possession of it, had not dedicated it

(v. 5),

that is, made a solemn festival for the entertainment of his friends,

that came to him to welcome him to his house; let him go home and take

the comfort of that which God had blessed him with, till, by enjoying

it for some time, he become less fond of it, and consequently less

disturbed in the war by the thoughts of it, and more willing to lie and

leave it. For this is the nature of all our worldly enjoyments, that

they please us best at first; after a while we see the vanity of them.

Some think that this dedication of their houses was a religious act,

and that they took possession of them with prayers and praises, with a

solemn devoting of themselves and all their enjoyments to the service

and honour of God. David penned the

30th Psalm

on such an occasion, as appears by the title. Note, He that has a house

of his own should dedicate it to God by setting up and keeping up the

fear and worship of God in it, that he may have a church in his house;

and nothing should be suffered to divert a man from this. Or,

(2.) If a man had been at a great expense to plant a vineyard,

and longed to eat of the fruit of it, which for the first three

years he was forbidden to do by the law

(Lev. xix. 23,

&c.), let him go home, if he has a mind, and gratify his own humour

with the fruits of it,

v. 6.

See how indulgent God is to his people in innocent things, and how far

from being a hard Master. Since we naturally covet to eat the labour of

our hands, rather than an Israelite should be crossed therein, his

service in war shall be dispensed with., Or,

(3.) If a man had made up his mind to be married, and the marriage were

not solemnized, he was at liberty to return

(v. 7),

as also to tarry at home for one year after marriage

(ch. xxiv. 5),

for the terrors of war would be disagreeable to a man who had just

welcomed the soft scene of domestic attachment. And God would not be

served in his wars by pressed men, that were forced into the army

against their will, but they must all be perfectly volunteers.

Ps. cx. 3,

Thy people shall be willing. In running the Christian race, and

fighting the good fight of faith, we must lay aside every

weight, and all that which would clog and divert our minds and make

us unwilling. The Jewish writers agree that this liberty to return was

allowed only in those wars which they made voluntarily (as bishop

Patrick expresses it), not those which were made by the divine command

against Amalek and the Canaanites, in which every man was bound to

fight.

     

2. If a man’s indisposition to fight arose from the weakness and

timidity of his own spirit, he had leave to return from the war,

v. 8.

This proclamation Gideon made to his army, and it detached above

two-thirds of them,

Judg. vii. 3.

Some make the fearfulness and faintheartedness here supposed to arise

from the terrors of an evil conscience, which would make a man afraid

to look death and danger in the face. It was then thought that men of

loose and profligate lives would not be good soldiers, but must needs

be both cowards in an army and curses to it, the shame and trouble of

the camp; and therefore those who were conscious to themselves of

notorious guilt were shaken off. But it seems rather to be meant of a

natural fearfulness. It was partly in kindness to them that they had

their discharge (for, though shamed, they were eased); but much more in

kindness to the rest of the army, who were hereby freed from the

incumbrance of such as were useless and unserviceable, while the danger

of infection from their cowardice and flight was prevented. This is the

reason here given: Lest his brethren’s heart fail as well as his

heart. Fear is catching, and in an army is of most pernicious

consequence. We must take heed that we fear not the fear of those

that are afraid,
Isa. viii. 12.

     

III. It is here ordered that, when all the cowards were dismissed, then

captains should be nominated

(v. 9),

for it was in a special manner necessary that the leaders and

commanders should be men of courage. That reform therefore must be

made when the army was first mustered and marshalled. The soldiers of

Christ have need of courage, that they may quit themselves like men,

and endure hardness like good soldiers, especially the officers of his

army.

Proclamations of War; Directions Concerning War.	B. C. 1451.

     

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,

v. 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,

v. 10, 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,

Josh. xi. 20.

Others think that they are excluded

(v. 16)

not only from the benefit of that law

(v. 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,

ch. vii. 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,
v. 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

(v. 13),

all that bore arms (as all then did that were able); but the spoil they

are allowed to take to themselves

(v. 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,

Ps. xliv. 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

(v. 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

(v. 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

(v. 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

(v. 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,

v. 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, &c., 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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Matthew Henry Commentary on the Whole Bible (1706)

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