Deuteronomy 20:1–20

How wonderful to think of the Lord as a Warrior! Think of Him fighting against people! Some find that very hard to accept — how could a kind God act in such a way? But the difficulty comes mostly from not telling apart the different ages in which God has dealt with people. It fitted the character of the God of Abraham, Isaac and Jacob to fight against His enemies, just as it fits the character of the God and Father of our Lord Jesus Christ to forgive them.

Just imagine Joshua treating the Canaanites by the principles of Romans 12! That would have been as glaring a contradiction as it would be for us to act on the principle of Deuteronomy 20. Why? Because in Joshua's day God was carrying out judgement in righteousness. Now He is dealing in grace without conditions.

Canaan was full of horses and chariots. When Israel entered it, Jehovah said, "You shall hamstring their horses and burn their chariots with fire" (Joshua 11:6). Israel's God objected to His people using the methods of the nations in HIS work. His people's confidence must be in Himself alone.

The governing principle here, as elsewhere, is confidence in Jehovah. He had taken His people, brought them out of Egypt into relationship with Himself, and was now placing them in His own land… It was not a question of troops or strategy, of force or skill or trickery, but of Jehovah their God… So faintheartedness would be intolerable. It could only come from one thing: the people were thinking of themselves or of their enemies, and not of Jehovah their God… What secures victory is the certainty that our God calls us to the fight, and that the battle is His, not ours.

"The Lord your God is with you," and that in the very character in which He had brought them out of the land of Egypt. He was with them in the power of that sovereign grace which had rescued them from the iron grip of Pharaoh and the iron slavery of Egypt. That same grace had brought them through the sea and led them across "the great and terrible wilderness." This made victory sure.

Notice that the priest proposes not a single condition in these words… He does not say, "The Lord your God will be with you, if you do so and so." … Grace proposes no conditions, raises no barriers, sets no terms. Its language is, "The Lord your God is with you… He goes with you… to fight for you… to save you."

This assumes their obedience. If they were obedient, they had nothing to fear.

As Christians we must carry on a constant spiritual warfare. We have to fight for every inch of heavenly ground. What the Canaanites were to Israel, evil spirits in the heavenly places are to us… We are not fighting for eternal life; God gave us that as a free gift before we begin. We are not fighting for salvation; we are saved before we enter the conflict. We fight to make good, maintain, and live out our heavenly position and character.

The reader will notice the order. As the people came near the battle, the priest was to speak to them first, and the officers after him. This order is very beautiful. The priest came forward to unfold the people's high privileges. The officers came to remind them of their holy responsibilities. Such is the divine order here. Privilege comes first, and then responsibility.

The priest was the very expression of the grace of God. His ministry was a stream of most precious comfort. It flowed from the loving heart of the God of Israel to each individual warrior. His loving words were meant to steady the mind and put strength into the weakest arm for the fight. He assures them of the divine presence with them.

Let my reader note that the priest proposes not one single condition. He states, in the most absolute way, the relationship of the Israel of God, and the privilege that comes with it. He does not say, "The Lord your God will be with you, if you do such and such." That is not the language of a man who stood before God's people to set out the privileges grace had given them. Grace proposes no conditions, raises no barriers, makes no stipulations. When Jehovah fights for His people, they are sure of victory. "If God is for us, who can be against us?"

The divine assurance was threefold: Jehovah goes with you, to fight for you, to save you. This presupposes their obedience. If they were obedient, they had nothing to fear. Victory was on their side.

The governing principle here, as elsewhere, is confidence in Jehovah. He is the God who had taken His people, brought them out of Egypt into relationship with Himself, and was now placing them in His own land… It was not a question of soldiery or strategy, of force or skill or fraud, but of Jehovah their God… The heavenly land is for us the scene of conflict with the enemy. There are no such laws of war in the other books of Moses; they are here only. The wilderness is the scene of temptation. Canaan is the place where the enemy must be fought and beaten. But there is no power by which he can be overcome except the power of God.

So faintheartedness could not be tolerated. It could only come from this — that the people were thinking not of Jehovah their God, but of themselves or their enemies. What secures victory is the certainty that our God calls us to the fight, and that the battle is His, not ours. Where that is so, we are as sure of the end as of the beginning.

When a battle was about to take place, the priest (the high priest) was to speak to the people first. He told them to have no fear of the enemy. The Lord was with them to fight for them and save them from defeat. Let us remember that believers today are called to fight. The fight is not against flesh and blood. It is against the deceit of satanic hostility that seeks to keep us from enjoying our heavenly inheritance (Eph. 6:12). This conflict means learning the truth of the Word of God and standing for it, while many try to undermine or degrade it.

There is rare moral beauty in the order in which this passage brings in the priest and the officer. The first speaks for Israel's privileges; the second, for Israel's responsibilities... Now imagine it the other way round. Suppose the people had heard the officer's voice first. What would the result have been? Fear, depression and discouragement! Press responsibility on me before I know where I stand. Ask for my affections before I am in the relationship. That lays an unbearable yoke on my neck. Search from Genesis to Revelation. Without one exception, God's order is privilege first and responsibility second.

Notice that the priest sets out not one single condition. He states, in the most absolute way, the relationship of the Israel of God and the privilege that comes with it. He does not say, "The Lord your God will be with you, if you do such and such."... Grace sets no conditions, raises no barriers, makes no demands.

The priest's commission was to encourage them: do not fear, do not tremble, do not let the horses and chariots terrify you. God's assurance was threefold: Jehovah goes with you, to fight for you, to save you. This assumes they would obey. If they obeyed, they had nothing to fear. Victory was on their side.

The priest was the very expression of the grace of God. His service was a stream of precious comfort, flowing from the loving heart of the God of Israel to each single soldier. His loving words aimed to brace the mind for action and to put strength into the weakest arm for the fight. He assures them that God Himself is with them. There is no question, no condition, no "if," no "but."

The governing principle here, as everywhere else, is confidence in Jehovah. He had taken His people and brought them out of Egypt into relationship with Himself. Now He was putting them in His own land... It was not a question of soldiers or strategy, of force or skill or trickery, but of Jehovah their God... So a fainting heart would be unbearable. It could only come from one thing: the people were thinking not of Jehovah their God, but of themselves or their enemies... What secures victory is knowing that our God calls us to the fight, and that the battle is His, not ours.

This word reaches the ears of God's people every time they face the enemy: in Egypt (Ex. 14:13), in the wilderness (Num. 14:9; Num. 21:34; Deut. 1:21; Deut. 3:2, 22; Deut. 7:18; Deut. 20:3; Deut. 31:6, 8), or in Canaan under Joshua (Joshua 8:1; Joshua 10:8, 25; Joshua 11:6)... And when Israel lay in the "lowest pit" and cried to God in their distress, the Lord answered, "Fear not" (Lam. 3:57).

Let us remember that believers today are called to fight. The fight is not against flesh and blood. It is against the deceit of a hostile Satan, who wants to keep us from enjoying our heavenly inheritance (Eph. 6:12). This conflict means learning the truth of God's Word and standing for it, against the many attempts to undermine or degrade it.

The reader will notice that as the people came near the battle, the priest was to speak to them first, and the officers second. This order is very beautiful. The priest came forward to unfold to the people their high privileges; the officers came to remind them of their holy responsibilities. Such is the divine order here. Privilege comes first, and then responsibility.

Notice that the priest proposes not a single condition here. He states in the most absolute way the relationship, and the privilege that flows from it, belonging to the Israel of God. He does not say, "The Lord your God will be with you, if you do such and such." … Grace proposes no conditions, raises no barriers, makes no stipulations. Its language is, "The Lord your God is with you … He goes with you … to fight for you … to save you." When the Lord fights for His people they are sure of victory.

The divine assurance was threefold: the Lord goes with you, to fight for you, to save you. This presupposes their obedience. If they were obedient, they had nothing to fear. Victory was on their side. And we too need to fear nothing in our warfare with the wicked spirits (Eph. 6). The Lord is on our side, and if we resist the devil he will flee from us. But if Israel was disobedient and departed from the Lord, He fought against them and their enemies overcame them.

He assures them of the divine presence with them. The Lord God was with them. This surely was enough. It did not matter in the smallest degree how many, how powerful, or how formidable their enemies were. Before the Lord of hosts, the God of the armies of Israel, they would all prove to be like chaff before the whirlwind.

The governing principle here, as elsewhere, is confidence in the Lord. He had taken His people, brought them out of Egypt into relationship with Himself, and was now placing them in His own land. … It was not a question of soldiery or strategy, of force or skill or trickery, but of the Lord their God. … So faintheartedness would be intolerable. It could only come from one thing: the people were thinking not of the Lord their God, but of themselves or of their enemies. … What secures victory is the certainty that our God calls us to the fight, that it is His battle, not ours. Where that is so, we are as sure of the end as of the beginning.

Only imagine Joshua treating the Canaanites on the principles of Romans 12! It would have been as glaring an inconsistency as it would be for us to act on the principle of Deuteronomy 20. Why is this? Simply because in Joshua's day God was executing judgment in righteousness, whereas now He is dealing in unqualified grace.

We are not called to fight for eternal life; we have that as God's free gift before we begin. We are not called to fight for salvation; we are saved before we enter the conflict. … The object we fight for is to make good, maintain, and carry out in practice our heavenly position and character, in the middle of the scenes and circumstances of ordinary human life, day by day.

There is rare moral beauty in the order in which the priest and the officer come forward here. The priest speaks for Israel's privileges; the officer, for Israel's responsibilities. Notice this: before the officers could speak to the people about responsibility, the priest had settled them in the knowledge of their precious privilege. Imagine the order reversed. Suppose the people had heard the officer's voice first. What would the result have been? Fear, depression and discouragement! To press responsibility on me before I know my position — to ask for my affections before I am in the relationship — lays a crushing yoke on my neck and an unbearable load on my shoulders. This is not God's way. Search from Genesis to Revelation and you will find, without a single exception, that God's order is privilege first and then responsibility.

After the priest had given his message, the military officers were to excuse certain men from service. If a man had built a house but had not yet dedicated it by living in it, he was excused. The same was true if he had planted a vineyard and had not yet gathered its fruit (vs. 5-6). These two exemptions applied to no one in Israel when Moses spoke, because Israel was not yet in their land. But they would apply once they were in it.

Since God was with them in this way, there was to be no cowardly fear in their hearts. The man who was afraid could stay at home. God's army must be made up of volunteers, not conscripts. Then, too, a man might have built a new house and not lived in it. Another might have planted a vineyard and not eaten from it. Another might have become engaged to a wife and not yet married her. None of them was to be torn away from what he was pursuing, and no man was to bring homesickness onto the battlefield.

God sets out His care for His people down to the smallest detail. The man with a new house, the man who had planted a vineyard, the man engaged to be married — each one is provided for. Where fear filled a man's heart, he was made to feel that he was unworthy to enter the Lord's battles. God also shows beautiful care for the enemy. When the army came near the city they were about to attack, they had first to offer it peace — a strange way of making war, but worthy of God.

So we learn that two things were essential for everyone who would fight the Lord's battles: a heart completely free from the things of nature and of earth, and a bold, clear confidence in God. "No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him." Being engaged in the affairs of this life is one thing; being entangled by them is quite another. A man could have a house, a vineyard and a wife and still be fit for the battle. These things were not a hindrance in themselves. It was holding them in a way that entangled him that made a man unfit for the fight.

It was not a question of having such things. By no means. The officers had no quarrel with those who owned them. The only point was not to be entangled with them... The main point is to keep the heart free. God's warriors must have free hearts, and the only way to be free is to cast all our care on Him who cares for us. I can stand on the battlefield with a free heart when I have placed my house, my vineyard and my wife in God's keeping.

There is a rare moral beauty in the order in which the priest and the officer appear in this passage. The priest speaks for Israel's privileges; the officer speaks for Israel's responsibilities. How interesting it is to see this: the priest had settled them in the knowledge of their precious privilege before the officers were allowed to speak to the assembly about responsibility. Imagine the case reversed. Suppose the officer's voice had first been heard. What would have been the result? Fear, depression and discouragement!

God's army must be volunteers, not conscripts. Then, too, think of the man who had built a new house and not lived in it, or planted a vineyard and not eaten of it, or become engaged to a wife and not yet taken her. No one was to separate such a man from what he was pursuing. No one was to bring homesickness onto the battlefield.

The governing principle here, as elsewhere, is confidence in Jehovah. He is the God who had taken His people, brought them out of Egypt into relationship with Himself, and was now placing them in His own land. It would be beneath the honour of God that any should be forced to fight His battles.

Taking part in the affairs of this life is one thing. Getting entangled by them is another. A man might have had a house, a vineyard, and a wife, and yet have been fit for the battle. These things were not a hindrance in themselves. What unfitted a man for the conflict was holding them in a way that tangled him up.

The main point is to keep the heart disentangled. God's warriors must have free hearts, and the only way to be free is to cast all our care upon Him who cares for us. Once I have placed my house, my vineyard and my wife in God's keeping, I can stand on the battlefield with a free heart.

These two exemptions would not apply to anyone in Israel at the time Moses spoke this. Israel was not yet in their land. They would apply once they were in the land.

These three cases show us one thing. Attachment to the present things of life will unfit us, to some degree, for the spiritual warfare that belongs to heaven. Today we can put the things of God first, even when we deal with questions of property, food and human relationships. This is not only possible; it is spiritually right.

We are not called to fight for eternal life; we have received that as God's free gift before we begin. We are not called to fight for salvation; we are saved before we enter the conflict. What we fight for is this: to make good, maintain, and carry out in practice our heavenly position and character. We do this in the middle of the scenes and circumstances of ordinary human life, from day to day.

The Jews regarded betrothal as just as binding as marriage, and only divorce could end it. God gave certain laws about a betrothed woman. Ex. 21:8-9; Deut. 20:7; Deut. 28:30… The word is also a picture of Jehovah's favour to His ancient people in a future day, when He will "betroth" them to Himself for ever. Hosea 2:19-20.

God shows His care for His people down to the smallest detail. The man with a new house, the man who had planted a vineyard, the man who had betrothed a wife — each one is cared for. And the man whose heart was full of fear was made to feel that he was unworthy to enter the battles of Jehovah.

In Deuteronomy 20 provision is made to reconcile any war that might arise with the enjoyment of the land and the blessing of God, either individually or in case of conquest.

Since God was with them in this way, there was to be no cowardly fear in their hearts: the man who was afraid could stay at home. God's army must be volunteers, not conscripts. And if a man had built a new house and not lived in it, if he had planted a vineyard and not eaten from it, if he had betrothed a wife and not taken her, no one was to separate him from what he was pursuing. There was to be no bringing homesickness onto the battlefield.

There is a very real difference between being engaged in the affairs of this life and being entangled by them. A man might have had a house, a vineyard and a wife, and still have been fit for the battle. These things were not, in themselves, a hindrance. The trouble came when a man held them in a way that turned them into an entanglement, and that unfitted him for the conflict.

A man who was engaged to be married was also excused, in case he died in battle and so never married. These three cases show us that attachment to the present things of life will unfit us to some degree for the spiritual warfare that belongs to heaven. Today we can put the things of God first even when we have to deal with questions of property, food and human relationships.

How interesting it is to see the order here. Before the officers could speak to the assembly about responsibility, the priest had settled them in the knowledge of their precious privilege. Imagine it the other way round. Suppose the officer's voice had been heard first. What would the result have been? Fear, depression and discouragement! To press responsibility on me before I know my position — to call for affections before I am in the relationship — is to lay an unbearable yoke on my neck.

The same passage (verses 5-7) teaches us that those who were fearful and afraid were the ones who had something to lose. A servant of God is full of courage for his work when he has nothing to lose here. The excellency of Christ has made him despise what the world values… God wants undivided hearts for the doing of His work — hearts that have nothing to lose and are afraid of nothing.

God's warriors must have free hearts. The only way to be free is to cast all our care on Him who cares for us. I can stand on the battlefield with a free heart when I have placed my house, my vineyard and my wife in God's keeping.

The priest has spoken to us. He has told us of the lasting ground we stand on and the unbreakable relationship we are in. Now we can listen to the one who stands before us and sets out our high and holy responsibilities. If "the officer" had come first, we would have fled from him. The weight and seriousness of his words would have left us discouraged and dismayed.

But there was another test, one no other nation would be likely to copy. The officers were to ask if any man was fearful or fainthearted. If so, he was to return home, so that his fear would not infect the other men too (v.8). To show fear before the enemy will only mean defeat. Most of us must admit that we do have fears. But courage will keep us from showing fear, for the Lord is greater than our fears. Confidence in the Lord will give courage to overcome fear.

Since God was with them in this way, there was to be no cowardly fear in their hearts. The man who was afraid might stay at home. God's army must be volunteers, not conscripts. The same held if a man had built a new house and not lived in it, if he had planted a vineyard and not eaten of it, or if he had promised himself to a wife and not taken her. No one was to tear a man away from what he was pursuing. No one was to bring homesickness onto the battlefield.

The same passage (vv. 5-7) teaches us that those who were fearful and afraid were those who had something to lose. A servant of God is full of courage for his work when he has nothing to lose here. The excellence of Christ has made him despise what the world values... Sadly, there are many fearful people today, just as there were then. God wants undivided hearts to do His work. He wants hearts that have nothing to lose and that fear nothing. Such hearts cannot spread harm among those who have gone out to war free from the affairs of this life.

God's great design in His dealings was to teach Israel to trust in Himself. He wants to find in His people a true heart. A true heart makes a strong hand. Having confidence in the Captain of our salvation and not in ourselves, we do not faint at the sight of our enemies.

So we learn that two things were essential for all who would fight the Lord's battles. The first is a heart completely free from the things of nature and of earth. The second is a bold, clear confidence in God... There is a real difference between being busy with the affairs of this life and being entangled by them. A man might have had a house, a vineyard, and a wife, and yet have been fit for the battle. These things were not, in themselves, a hindrance. A man became unfit for the fight only when he held them in a way that tangled him up.

We are not called to fight for eternal life. We have received that as God's free gift, before we begin.

Then in Deuteronomy 20 comes in the law of battles. We have the utmost care taken that they should be in no way conformed to Gentile license. The governing principle here, as elsewhere, is confidence in Jehovah... It would be beneath the honour of God that any should be forced to fight His battles. He would give His people in everything to think of Himself. It was not a question of soldiery or strategy, of force or skill or fraud, but of Jehovah their God... There are no such laws of war in the other books of Moses; they are here only... What secures victory is the certainty that our God calls us to the fight, that it is His battle, not ours: where that is so, we are as sure of the end as of the beginning.

Since God was with them in this way, there was to be no cowardly fear in their hearts: the man who was afraid could stay at home. God's host must be volunteers, not conscripts.

The order in which this passage brings in the priest and the officer has uncommon moral beauty. The former is the exponent of Israel's privileges; the latter, of Israel's responsibilities... Imagine the case reversed. Suppose the officer had spoken first. What would have been the result? Fear, depression and discouragement! To press responsibility on me before I know my position is to place an unbearable yoke on my neck. So is asking for affection before I am in the relationship.

It was not a question of having such things. By no means. Thousands of the men who went out to fight and to gather the spoils had houses and lands and family ties. The officers had no quarrel with the owners of these things. The only point was not to be entangled with them... God's warriors must have free hearts, and the only way to be free is to cast all our care on Him who cares for us. I can stand on the battlefield with a free heart when I have placed my house, my vineyard and my wife in God's keeping.

We, as Christians, are called to carry on a constant spiritual warfare. We have to fight for every inch of heavenly ground... We are not called to fight for eternal life; we have received that as God's free gift, before we begin. We are not called to fight for salvation; we are saved before we enter the conflict. It is most needful to know what it is that we have to fight for, and whom we are to fight with.

There are leaders in this warfare. In Israel, every person was ranked under his captain. But human warfare and spiritual warfare are very different. In man's warfare, the responsibility the leader takes on removes responsibility from those who follow him... In spiritual warfare we may pity such followers, but we cannot admire them. The leader's responsibility removes none of the follower's. If a follower is misled, he is guilty of being misled, and he has compromised not only himself but the whole cause he stands for. He is guilty because God's people have only one Leader who cannot fail, and His voice must be heard everywhere through all the noise of the battlefield. The work of every lesser leader is to make men listen to that Voice. Each of them has to say, "Be imitators of me, as I am of Christ" (1 Corinthians 11:1).

He shows beautiful consideration for the enemy. When they came near the threatened city, they were first called to proclaim peace to it. That is a strange way of making war, but one worthy of God. He took no pleasure in war. He would train His people to go out, even to fight, remembering that their own feet were fitted "with the readiness given by the gospel of peace," if I may say so.

They had to draw a careful line between two kinds of city. There were the cities far away from them, and there were the cities of the seven nations under judgment. To the first kind they were to make offers of peace before anything else. With the second they were to make no terms at all. "When you draw near to a city to fight against it, offer terms of peace to it" — a marvellous method of fighting!

There was a most merciful arrangement, which consisted in an offer of peace to a besieged city. (The cities of the Canaanite nations are not included.) Peace was the first thing proclaimed. If the city accepted the offer, its people kept their lives. If it refused, the people resisted that offer of peace and so showed the wickedness of their hearts. They were resisting God, and Israel besieged the city.

Indiscriminate slaughter and wholesale destruction formed no part of Israel's business. Cities willing to accept the offered terms of peace had the privilege of becoming tributaries to the people of God.

As to the enemy, a besieged town was always to have the offer of peace by submission. If it resisted, it paid the penalty for resisting God, and not merely men. But Israel was to spare those who did not fight.

The dealing with them is just as serious as the offer of peace made beforehand was real. God's ways are not as ours.

There was one exception. There must be no peace with the Canaanites. They were not feared as rivals; they were doomed to destruction because of their detestable practices and the way they lured others into them. Some, as is well known, find a difficulty here. This may not remove that difficulty, but others may find it worth knowing that, as a picture, the Canaanites stand for the agents of Satan, the spiritual wickedness in heavenly places. With such enemies there can be no terms and no compromise. There ought to be none. The fight must never stop, at any time or in any circumstances.

Scripture reveals nothing more plainly than this. The Lord put the sword of judgment into Israel's hands. In certain cases He commanded them to use it with unrelenting severity (Deut. 20:10-18). How different now! God makes those who have come to find in Jesus a Saviour His own ministers of love, of mercy, and of grace to a rebellious world.

He also shows beautiful consideration for the enemy. When Israel came near the threatened city, their first task was to proclaim peace to it. That is a strange way of making war, but it is worthy of God. He took no pleasure in war. He would train His people to go out, even to fight, while they remembered that they themselves were "shod with the preparation of peace," if I may put it that way.

Killing without limit and total destruction formed no part of Israel's business. If any cities were willing to accept the offered terms of peace, they were to have the privilege of becoming tributaries to the people of God. And in those cities that would make no peace, Israel was to keep everything inside the walls that could be put to use.

As to the enemy, Israel always had to offer a besieged town peace on terms of submission. If the town resisted, it paid the penalty of resisting God, not merely man. But Israel was to spare those who did not fight.

There is just as serious a dealing with them, in proportion to the reality with which the offer of peace had been made before. God's ways are not as ours.

There was one exception: there must be no peace with the Canaanites. This was not because Israel dreaded them as rivals. They were doomed to destruction because of their vile practices and the way they lured others into them. It is well known that some find a difficulty in this. It may interest others to know that, read as a picture, the Canaanites represent the agents of Satan, the spiritual wickedness in heavenly places — those rulers of the darkness of this world with whom we are called to wrestle now. They are the powers of evil that keep turning every part of religion into a means of deliberate and ruinous dishonour of God. With such there can be, and ought to be, no terms, no compromise, no stopping of the fight at any time or in any circumstances.

God will not destroy all the earth in that day. He will destroy only those nations where His witnesses have been, the nations that will then band together against the Lord's anointed. The kingdoms of the world will become the Lord's, and He will not destroy them. The far-off islands will form the procession of Messiah's glory on earth, just as the distant cities and peoples of old were to be left alive to become tributaries to Israel (Deut. 20:10-18). Only those will be cut off who had filled up the measure of their sin and defied God.

Scripture reveals nothing more clearly than this: the Lord put the sword of judgment into Israel's hands. He commanded them to use it with unsparing severity in certain cases (Deut. 20:10-18). It was an honour given to them to carry out the judgment that was written, and this will be true of them again, strange as that may sound to our ears. How different it is now! Those who have been led to find in Jesus a Saviour... are made God's ministers of love, of mercy, and of grace to a rebellious world. The same Divine Lawgiver who... said to Saul, "Utterly destroy, and spare them not," now, in the day of salvation, says to His redeemed, "Love your enemies and pray for those who persecute you."

God shows beautiful consideration for the enemy. When Israel came near the threatened city, they were first told to proclaim peace to it. That is a strange way to make war, but it is worthy of God. He took no pleasure in war... There is just as serious a dealing with the city that refuses, in proportion to the reality with which the offer of peace had been made before. God's ways are not as ours.

As for the enemy, a besieged town was always to have the offer of peace by submission. If it resisted, it suffered the penalty of resisting God, not man merely. But Israel was to spare those who took no part in the fighting. The Canaanites, as under the divine curse, are an exception to this. As for the land, Israel was not to cut down the fruit trees, but leave them to support life.

Killing everyone and destroying everything formed no part of Israel's business. Any city willing to accept the offered terms of peace had the privilege of becoming a tributary to the people of God. And in the cities that would make no peace, Israel was to keep everything inside their walls that could be of use.

There was one exception: there must be no peace with the Canaanites. They were not doomed because Israel feared them as rivals. They were doomed to destruction because of their detestable practices, and because they drew others into them. It is well known that some find a difficulty in this... Seen as a picture, the Canaanites stand for the agents of Satan, the spiritual wickedness in heavenly places — those rulers of the darkness of this world we are called to wrestle with now... With such enemies there can be, there ought to be, no terms, no compromise, no stopping of the fight at any time or in any circumstances.

Scripture reveals no truth more clearly than this: the Lord put the sword of judgment into the hands of Israel. He commanded them to use it with unrelenting severity in certain cases (Deut. 20:10-18). It was an honour given to them to carry out the judgment written... How different now! Those who have been led to discover in Jesus a Saviour... are made God's ministers of love, of mercy, and of grace to a rebellious world. The same Divine Lawgiver said to Saul, in full keeping with the age of the law, "Utterly destroy, and spare them not." Now, in the day of salvation, He says to His redeemed, "Love your enemies, bless those who curse you, and do good to those who hate you, and pray for those who mistreat you."

He shows beautiful consideration for the enemy too. When they came near the threatened city, they were first told to proclaim peace to it. That is a strange way of making war, but it is worthy of God. He took no pleasure in war... And He deals with a city that refuses just as seriously as the earlier offer of peace was real. God's ways are not as ours.

There was a most merciful arrangement: an offer of peace to a besieged city. (The cities of the Canaanite nations are not included.) Peace was the first thing proclaimed. If the city accepted the offer, the lives of its people were saved. If it refused, and the people resisted the call to peace and so showed the wickedness of their hearts in resisting God, the city was besieged. All the males were to be struck with the sword, but the women and little ones were saved.

Indiscriminate slaughter and wholesale destruction formed no part of Israel's business. Any city willing to accept the offered terms of peace was given the privilege of becoming a tribute-paying subject of the people of God. As for the cities that would make no peace, everything inside their walls that could be used was to be kept.

The governing principle here, as everywhere, is confidence in Jehovah. He had taken His people, brought them out of Egypt into relationship with Himself, and was now placing them in His own land... It was not a question of soldiers or strategy, of force or skill or trickery, but of Jehovah their God... So losing heart could not be tolerated. It could only come from one thing — that the people were thinking not of Jehovah their God, but of themselves or their enemies.

These nations had sold themselves to serve demons and idols. Their cup of iniquity was full, and none were to be spared (Deut. 18:9-12). God knew that if they lived on, they would teach Israel the same evils these idolaters were used to (v. 18).

Seen as a picture, the Canaanites stand for Satan's agents, the spiritual wickedness in heavenly places — the rulers of the darkness of this world that we are called to wrestle with now... With such enemies there can be, and there ought to be, no terms, no compromise, and no ending of the fight at any time or in any possible circumstances.

Scripture reveals no truth more clearly than this: the Lord put the sword of judgment into the hands of Israel and commanded them to use it with unrelenting severity in certain cases (Deut. 20:10-18)... How different now! Some have been led to find a Saviour in Jesus, to know the ransom of their souls by His blood, and to receive in Him, risen and glorified, the free gifts of righteousness and eternal life. They are made God's ministers of love, of mercy, and of grace to a rebellious world.

In Deuteronomy 20 comes the law of battles. God takes the utmost care that they should in no way copy the loose ways of the nations. The ruling principle here, as everywhere else, is confidence in Jehovah. He had taken His people, brought them out of Egypt into relationship with Himself, and was now placing them in His own land... It was not a question of soldiers or strategy, of force or skill or trickery, but of Jehovah their God... What secures victory is the certainty that our God calls us to the fight, and that the battle is His, not ours.

God shows beautiful thoughtfulness even for the enemy. When His people came near the threatened city, they were first told to offer it peace: a strange way of making war, but worthy of God. He took no pleasure in war... "But if it makes no peace with you, but makes war against you, then you shall besiege it." He then deals with them just as seriously as the offer of peace had been genuine. God's ways are not our ways.

Killing everyone and destroying everything formed no part of Israel's business. Cities willing to accept the terms of peace had the privilege of becoming tribute-payers to the people of God. In cities that would make no peace, everything inside the walls that could be used was to be kept.

There are things in nature and things of earth that can be used for God; the word of God and prayer sanctify them... If this world's riches come into a Christian's hands, he should put them to work in the service of Christ with care and faithfulness. He should give them out freely to the poor, and to all the Lord's needy workers. In short, he should make them available, in every right and wise way, to further the Lord's work in every area. Otherwise those same riches might crumble into dust in their hands, or turn to rust on their souls. Used this way, they will produce precious fruit.

However, this applied only to cities far from the land of Canaan, not to any of the cities of the land. For those cities God had already commanded Israel to kill the men, women, children and livestock (vv.16-17)... These nations had sold themselves to the worship of demons and idols. Their sin had reached its full measure, and no one was to be spared. God knew that if they lived on they would teach Israel the same evils these idol-worshippers had grown used to.

Scripture reveals no truth more plainly than this: the Lord put the sword of judgment into the hands of Israel, and told them to use it without mercy in certain cases (Deut. 20:10-18)... How different it is now! People who have been led to find a Saviour in Jesus... are made God's ministers of love, of mercy, and of grace to a rebellious world. The same Divine Lawgiver who... said to Saul, "devote to destruction all that they have... Do not spare them," now, in the day of salvation, says to His redeemed, "Love your enemies... and pray for those who persecute you."

However, this applied only to cities far from the land of Canaan, not to any of the cities of the land. For these, God had already commanded that Israel put the men, women, children and livestock to death (vs.16-17). These nations had sold themselves to the service of demon worship and idolatry. Their cup of iniquity was full, and Israel was to spare no one (Deut.18:9-12). God knew that if these idolaters lived on, they would teach Israel the same evils they were used to (v.18).

There is also a beautiful consideration on His part for the enemy. When they came near the threatened city, God first told them to proclaim peace to it. It is a strange way of making war, but worthy of God. He took no pleasure in war. Even when His people went out to fight, He would train them to remember that they themselves were "shod with the preparation of peace," if I may put it that way… Yet the dealing with a city that refused was as serious as the offer of peace before it had been real. God's ways are not as ours.

Indiscriminate slaughter and wholesale destruction formed no part of Israel's business. Any city willing to accept the terms of peace offered to it was to have the privilege of becoming a tributary to the people of God. As for the cities that would make no peace, Israel was to keep back everything within their walls that could be put to use.

There was one exception: there must be no peace with the Canaanites. They were not feared as rivals. They were doomed to destruction because of their abominations and the way they led others astray. It is well known that some find a difficulty in this. It may interest others… to know that, read as a picture, the Canaanites stand for the agents of Satan, the spiritual wickedness in heavenly places… With such there can be, and there ought to be, no terms, no compromise, and no stopping the fight at any time or under any circumstances.

These are the lovely ethics of the church of God: the principles of that heavenly kingdom to which all true Christians belong. Would they have suited Israel of old? Certainly not. Only imagine Joshua acting toward the Canaanites on the principles of Romans 12! It would have been as glaring an inconsistency as for us to act on the principle of Deuteronomy 20. How is this? Simply because, in Joshua's day, God was carrying out judgement in righteousness. Now He is dealing in unqualified grace.

It is not all the earth that is then to be destroyed, but only those nations among whom God's witnesses have previously been… The kingdoms of the world shall then become the Lord's, and shall not be destroyed. The islands far off shall form the train of the earthly glory of Messiah, just as the distant cities and peoples of old were to be left alive to become tributaries to Israel (Deut. 20:10-18).

Indiscriminate slaughter and wholesale destruction formed no part of Israel's business. Any city willing to accept the offer of peace was given the privilege of paying tribute to the people of God. And in a city that refused peace, everything inside the walls that could be used was to be kept.

There was one exception: there must be no peace with the Canaanites. They were not feared as rivals. They were doomed to destruction for their vile practices and for luring others into them.

Already in Genesis 15:16 God had said to Abraham: "For the iniquity of the Amorites is not yet complete." The Amorites were one of the main nations of Canaan. The Canaanites worshipped idols called Baal ("Lord"), Moloch ("King") and Astaroth ("Spouse"), and that worship went with dreadful moral excesses such as child sacrifice and prostitution. And yet God showed grace towards these nations for more than 400 years.

No nation on earth was such a breeding ground for every kind of corruption among men, and for all wickedness and abomination in the sight of God, as the Canaanites whom God devoted to destruction... Far from passing over His own people, God never dealt with any nation as strictly as with Israel. Every soul of Israel perished in the wilderness except the two spies... where can men justly complain of the doom that fell on such corrupters of the race?

Israel was in this respect only the executioner of divine judgment, not of their own passion or greed for gain. He could have destroyed them Himself by plague or famine. Instead He chose Israel to do it, and so taught His people the most solemn lesson He could give them, in the holiness of His own nature, and in what sin is before Him. They themselves would incur similar awful judgments if they followed them in their sin.

Opponents of Scripture have sometimes attacked the severity of the LORD's orders to Israel about their enemies. If God is love, why would He tell His people to act like this? The answer is very simple: "God is light," as well as love. The nations in and around Canaan were so soaked in terrible evils that they were a moral ulcer in the middle of the earth. It was mercy to others, and righteousness in God, to destroy them completely, after bearing with them so patiently. How much of a cancer does a skilled surgeon's knife spare?

They left many alive who should have been destroyed. Those spared became the wretched instruments of Israel's own ruin, leading Israel into the very sins that had called so loudly for divine judgement.

The same Divine Lawgiver, in full keeping with the age of law, told Saul to destroy Amalek utterly and to spare none. Now, in the day of salvation, He says to His redeemed, "Love your enemies and pray for those who persecute you."

Seen as a picture, the Canaanites stand for the agents of Satan — the spiritual forces of evil in the heavenly places, the rulers of this present darkness whom we are called to wrestle with now... With them there can be, and ought to be, no terms, no compromise, and no letting up in the fight, at any time or in any circumstances.

In Deuteronomy 20 we see how the fear of Jehovah controlled war, both inside and outside. It was not a rival to be got rid of, but the corrupt races who in fact held the land, to be destroyed by and for Israel, to whom the land was divinely given.

Living things could be vowed to Him in two ways. They could be consecrated to Him in life. Or, under certain conditions, they could be devoted to Him forever. This second kind of vow is called cherem. Men, animals and fields could be devoted in this way, and for these no redemption was permitted. In the case of people, such a vow was probably meant to affect only the enemies of God and of Israel. Their death was the only possible way to fulfil it. The Canaanites are an example of this (Deuteronomy 20:17).

The first case was of course the flood. Humanity was then wiped off the face of the earth, apart from eight souls. The second was the destruction of the cities of the plain, including Sodom and Gomorrah. Only righteous Lot and two daughters were saved. On both these occasions the destruction was an act of God — by water, and by fire and sulphur. In both cases human corruption had risen so high that it could no longer be tolerated. This was now the case with the Amorite nations. Some four hundred years earlier Abraham had been told, "the iniquity of the Amorites is not yet complete" (Genesis 15:16), but now it clearly was complete.

Israel was in this respect only the executioner of divine judgment, not of their own passion or greed for land. He might have destroyed them by plague or famine. Instead He chose Israel to carry out this task. In doing so He gave His people the most solemn lesson they could receive: the holiness of His own nature, and what sin is before Him.

Of all the nations on earth, none was such a breeding ground for every kind of corruption among men, and for all wickedness in the sight of God, as the Canaanites whom God devoted to destruction. So, as far as righteousness goes, it was perfectly just to hold these Canaanites up as a solemn warning to all the world and for all time. In the last lecture we saw that, far from passing over His own people, God never dealt with any nation as strictly as with Israel. Every soul of Israel died in the wilderness except the two spies who stood for God, even against their fellows as well as against the crowd. If God let all Israel fall in the wilderness for their sins, and did not spare even the single fault of Moses, how can anyone justly complain about the doom that fell on such corrupters of the human race?

It was a high honour put on Israel to wipe out those guilty nations. They proved themselves completely unworthy of that honour, because they failed to do as they were commanded. They left alive many who should have been utterly destroyed. The peoples they spared became the miserable instruments of Israel's own final ruin. They led Israel into the very sins that had called so loudly for divine judgment.

Seen as a picture, the Canaanites stand for the agents of Satan — the spiritual wickedness in heavenly places. They are the rulers of the darkness of this world, and we are called to wrestle with them now. In particular, they are the powers of evil that keep turning every link of religion into a means of deliberate and ruinous dishonour to God. With such enemies there can be no terms and no compromise, and there ought to be none. The fight must never stop, at any time or under any possible circumstances.

The offer of peace applied only to cities far from the land of Canaan, not to any city inside it. For those cities, God had already commanded that men, women, children and livestock should all be killed (vv. 16-17). These nations had sold themselves to demon worship and idolatry. Their sin had reached its full measure, and none were to survive. God knew that if they lived on, they would teach Israel the same evils these idolaters had grown used to (v. 18).

The land itself was vomiting them out because of their detestable practices. In this Israel was only the executioner of God's judgment. They were not acting out of their own passion or greed for land. God could have destroyed these nations by plague or famine. Instead He chose Israel to carry it out. In this way He gave His own people the most solemn lesson possible: the holiness of His own nature, and what sin is before Him. They would face the same terrible judgments themselves if they followed these nations into their sin. Their vile gods of lust and murder were the full outcome and expression of that sin.

There was one exception. There was to be no peace with the Canaanites. The reason was not that Israel feared them as rivals. They were doomed to destruction because of their vile practices and the way they lured others into them. It is well known that some find this hard to accept... Seen as a picture, the Canaanites stand for Satan's agents — the spiritual forces of evil in the heavenly places, the cosmic powers over this present darkness, whom we are called to wrestle with now. They are the very powers of evil that keep twisting every connection with religion into a deliberate and ruinous insult to God. With enemies like these there can be, and ought to be, no terms, no compromise, and no pause in the fight at any time or in any circumstances.

God gave Israel a high honour in making them destroy those guilty nations. Israel proved completely unworthy of it, because they did not do what He commanded. They left many alive who should have been destroyed. Those spared people became the miserable tools of Israel's own ruin. They led Israel into the very sins that had cried out for God's judgement.

These are the lovely ethics of the church of God: the principles of the heavenly kingdom that all true Christians belong to. Would they have suited Israel long ago? Certainly not. Just imagine Joshua treating the Canaanites by the principles of Romans 12! That would have been as glaring a contradiction as it would be for us to act on the principle of Deuteronomy 20. Why the difference? In Joshua's day God was carrying out judgement in righteousness. Now He is dealing in pure grace. The principle on which God acts is the great moral guide for His people in every age.

This is just how the poor heart likes to reason. So we often deceive ourselves when we must judge and abandon what is evil. We persuade ourselves that holding something back is right. We imagine we can pick and choose and make some distinction. We will give up some of the evil, but not all. We are ready to burn the wood of the idol, but spare the gold and silver.

Then in Deuteronomy 20 comes the law of battles. The greatest care is taken that they should in no way copy the loose ways of the nations. The governing principle here, as elsewhere, is confidence in the Lord. He had taken His people, brought them out of Egypt into relationship with Himself, and was now placing them in His own land... It was not a question of soldiery or strategy, of force or skill or fraud, but of the Lord their God.

As to the enemy, a besieged town was always to have the offer of peace by submission. If it resisted, it suffered the penalty of resisting God, not man only; but they were to spare those who were not fighting. This does not apply to the Canaanites, who were under God's curse. As to the land, they were not to cut down the fruit trees, but leave them to support life.

When Israel did besiege a city, God showed His care, even if it was only for a tree good for human food. He bound that care by His own hand on His people, in the middle of the very war that showed His face was set against the enemies of His glory in the world. Even there He would not let them act without thought where there was any food fit for people to eat... Such is God. He acts in time as He plans from eternity to eternity. Yet He stoops to speak to His people, and to exercise their thoughts about the smallest matters of this life.

Trees were not common in the landscape of Palestine, and because they were few they stood out all the more. Scripture builds various striking word-pictures on them... A tree stands for fruitfulness; and from this point of view Scripture called the tree of the field "man's life."

They were the food of life, the plants of the field, which God had given to man for his life. And life is a sacred thing... "The tree of the field is man's life," the law had said... It would have been waste, it would have been irreverence, to abuse the food of life, which was God's gift. And Jesus, in the same purity, in the perfectness of God's living order, would not let the fragments lie on the ground. "Gather up the leftover fragments," He said, "that nothing may be lost."

We should guard against all reckless waste of anything people could use... It is painful at times to see the sinful waste of human food. People throw out as scraps many a thing that might supply a welcome meal for a needy family... We may be sure that to waste any creature of God is displeasing in His sight.

Fruit trees are for man's nourishment, not for judgment. So, in the Word of God there are truths for nourishing and building up. But other truths are for pulling down strongholds (2 Cor. 10:4). It is important that we use the truth for the purpose that God intends, not to misuse it.

In Deuteronomy 20 God makes provision so that any war that arises can go together with the enjoyment of the land and the blessing of God, whether for one person or in a conquest. He also gives directions to secure the presence of the power of God, and to show how Israel was to treat the enemies according to the mind of God.

When Israel besieged a city, God showed His care, even if it was only for a tree good for human food. He bound that care by His own hand on His people, even while proving that His face was set against the enemies of His glory in the world. Even there He would not allow them to act without thought where there was any food fit for human use. "Only the trees that you know are not trees for food you may destroy and cut down"; but God absolutely forbade cutting down those that supplied food. Such is God. He acts in time as He plans from eternity to eternity. Yet He stoops to speak to His people, and to exercise their thoughts about the smallest matters of this life.

If the lavish service of the heart or hand in worship is no waste, then the very crumbs of human food are sacred. They must not be thrown away. On one occasion He defended the spending of three hundred silver coins. On another He would not let the fragments of three loaves lie on the ground. In His eyes such fragments were sacred. They were the food of life, the herb of the field, which God had given to man for his life... It would have been waste, it would have been irreverence, to abuse in this way the food of life, which was God's gift.

In besieging a city, no fruit trees were to be cut down for use in the attack (v.19). Trees that did not bear fruit could be used for this (v.20). Fruit trees are for man's nourishment, not for judgment. So, in the Word of God there are truths for nourishing and building up. But other truths are for pulling down strongholds (2 Cor. 10:4). It is important that we use the truth for the purpose God intends, and not misuse it.

There was one exception: there must be no peace with the Canaanites. Israel did not dread them as rivals; God had doomed them to destruction because of their vile practices and the way they drew others astray... Seen as a picture, the Canaanites represent the agents of Satan, the spiritual wickedness in heavenly places — those rulers of the darkness of this world with whom we are called to wrestle now... With such there can be, and there ought to be, no terms, no compromise, no ending of the fight at any time or under any circumstances.

"Let nothing be lost" is the Master's own word to us — a word that should always be remembered. "Everything created by God is good, and nothing is to be rejected." We should carefully guard against all reckless waste of anything that can be put to human use... Many a thing is thrown out as rubbish that might supply a welcome meal for a needy family... We may be sure that to waste any creature of God is displeasing in His sight. Let us remember that His eye is upon us.