Deuteronomy 20:10-13
“When you draw near to a city to fight against it, offer terms of peace to it. And if it responds to you peaceably and it opens to you, then all the people who are found in it shall do forced labor for you and shall serve you. But if it makes no peace with you, but makes war against you, then you shall besiege it. And when the LORD your God gives it into your hand, you shall put all its males to the sword,
English Standard Version (ESV)
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While we often focus on the military orders that follow, the very first command here is for Israel to offer peace to an approaching city. This reveals that even in warfare, God’s heart is for reconciliation, not just conquest, showing a remarkable restraint from immediate violence. It highlights that surrender and peace were the preferred outcomes, not just total destruction.
As the Israelites prepare to enter the Promised Land, Moses lays out the rules of warfare, distinguishing between aggressive campaigns and the specific, divinely ordained conquest of Canaan. Before attacking any city not belonging to the seven nations already marked for destruction, Israel must first offer terms of peace, allowing for surrender and subjugation rather than immediate violence. This establishes a principle of offering mercy when possible, though it sharply contrasts with the absolute extermination commanded for the inhabitants of Canaan due to their pervasive idolatry and corruption.
Imagine approaching a city with the intent to conquer. What's the very first command God gives? It might surprise you.
In the midst of warfare, a revolutionary principle is introduced: offer peace first. Before any siege begins, Israel is commanded to propose terms of surrender.
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Not all cities were treated the same. Why did God establish different rules for different enemies?
Deuteronomy lays out two distinct approaches to warfare, depending on the enemy:
Distant Cities
Canaanite Cities
For the seven nations inhabiting the Promised Land (Hittites, Amorites, etc.), the command was absolute extermination. Nothing that breathed was to be saved.
The 'Why': This severe judgment was not arbitrary. These nations were steeped in horrific, corrupting practices (like child sacrifice) that God could no longer tolerate. Their destruction was a form of judgment and a necessary act to protect Israel from spiritual contamination and ensure the purity of their worship.
Understand the original words
shalom · Hebrew Noun
Shalom; a state of completeness, soundness, and harmony with God, neighbor, and creation. In warfare, it refers to a formal proposal for cessation of hostilities and the establishment of a treaty.
shalom · Hebrew Noun
In a biblical context, peace (Shalom) denotes more than the absence of conflict; it signifies wholeness, well-being, harmony, and a state of reconciliation or covenantal accord with God and others.
mas · Hebrew Noun
The term refers to compulsory, often heavy labor imposed upon a conquered or subjugated population, reflecting the socio-political reality of ancient Near Eastern warfare and covenantal consequences.
abad · Hebrew Verb
To serve denotes submitting to the authority or ownership of another, often used in scripture to describe either enslavement to masters or, more importantly, the devotional service and worship owed to God.
milchamah · Hebrew Noun
A term of conflict and opposition, war in the Old Testament is often understood as a means of divine judgment, the defense of the covenant community, or the exertion of national power within the context of God's sovereignty.
Yahweh · Hebrew Noun
In scripture, the LORD (Yahweh) is the personal, covenant-making God of Israel, who acts in history to deliver, judge, and maintain His relationship with His people.
chereb · Hebrew Noun
The sword serves as a primary biblical symbol for judgment, warfare, destruction, and the authority of God or rulers to execute justice and vengeance upon enemies.
This passage shows how this principle of offering peace was sometimes applied in practice, noting that some cities 'stood still in their strength' and were spared, contrasting with the utter destruction of others.
Judges 18:27-28This narrative serves as a cautionary tale, highlighting a tragic instance where the tribe of Dan failed to follow this command and instead massacred the inhabitants of Laish without offering terms of peace.
2 Kings 18:28-35This passage demonstrates a similar approach by the Assyrian commander, who urged the people of Jerusalem to surrender by offering them peace, though his motives were ultimately deceitful.
Luke 14:31-32Jesus uses the analogy of a king going to war to illustrate the importance of counting the cost and seeking terms of peace before engaging in conflict, echoing the wisdom found in Deuteronomy.
Romans 10:8-10This New Testament passage speaks of the 'word of faith' being proclaimed, which is a message of peace and reconciliation offered to all, paralleling God's offer of peace through Israel to surrounding nations.
calvinDeuteronomy 20:10-18: "When thou comest nigh unto a city to fight against it, then proclaim peace unto it."
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.
Tantum mulieres, et parvulos, et animalia, et quicquid fuerit in urbe, omnia spolia ejus praedaberis tibi: comedesque spolia inimicorum tuorum, quos dederit…
cambridgeDeuteronomy 20:10: "When thou comest nigh unto a city to fight against it, then proclaim peace unto it."
10 . When thou drawest nigh ] Cp. Deuteronomy 20:2 . to fight against it ] With another preposition the same vb is used of attacking or besieging a city, Jdg 9:45 , 1 Samuel 23:1 , etc. proclaim peace unto it ] Jdg 21:13 . Negotiations between enemies on the eve of battle were frequent (e.g. Jdg 11:12-18 , 1 Kings 20:2 ff.) and it cannot have been unusual for besiegers to offer to the besieg…
While we often focus on the military orders that follow, the very first command here is for Israel to offer peace to an approaching city. This reveals that even in warfare, God’s heart is for reconciliation, not just conquest, showing a remarkable restraint from immediate violence. It highlights that surrender and peace were the preferred outcomes, not just total destruction.
As the Israelites prepare to enter the Promised Land, Moses lays out the rules of warfare, distinguishing between aggressive campaigns and the specific, divinely ordained conquest of Canaan. Before attacking any city not belonging to the seven nations already marked for destruction, Israel must first offer terms of peace, allowing for surrender and subjugation rather than immediate violence. This establishes a principle of offering mercy when possible, though it sharply contrasts with the absolute extermination commanded for the inhabitants of Canaan due to their pervasive idolatry and corruption.
As the Israelites prepare to enter the Promised Land, Moses lays out the rules of warfare, distinguishing between aggressive campaigns and the specific, divinely ordained conquest of Canaan. Before attacking any city not belonging to the seven nations already marked for destruction, Israel must first offer terms of peace, allowing for surrender and subjugation rather than immediate violence. This establishes a principle of offering mercy when possible, though it sharply contrasts with the absolute extermination commanded for the inhabitants of Canaan due to their pervasive idolatry and corruption.
"“When you draw near to a city to fight against it, offer terms of peace to it. And if it responds to you peaceably and it opens to you, then all the people who are found in it shall do forced labor for you and shall serve you. But if it ma…" — While we often focus on the military orders that follow, the very first command here is for Israel to offer peace to an approaching city. This reveals that even in warfare, God’s heart is for reconci…
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