Deuteronomy 20

The Covenant Stipulations, Covenant Making at Shechem, Blessings and Cursings (Deuteronomy 12:1 to Deuteronomy 29:1 ).

In this section of Deuteronomy we first have a description of specific requirements that Yahweh laid down for His people. These make up the second part of the covenant stipulations for the covenant expressed in Deuteronomy 4:45 to Deuteronomy 29:1 and also for the covenant which makes up the whole book. They are found in chapters 12-26. As we have seen Deuteronomy 1:1 to Deuteronomy 4:44 provide the preamble and historical prologue for the overall covenant, followed by the general stipulations in chapters 5-11. There now, therefore, in 12-26 follow the detailed stipulations which complete the main body of the covenant. These also continue the second speech of Moses which began in Deuteronomy 5:1.

Overall in this speech Moses is concerned to connect with the people. It is to the people that his words are spoken rather than the priests so that much of the priestly legislation is simply assumed. Indeed it is remarkably absent in Deuteronomy except where it directly touches on the people. Anyone who read Deuteronomy on its own would wonder at the lack of cultic material it contained, and at how much the people were involved. It concentrates on their interests, and not those of the priests and Levites, while acknowledging the responsibility that they had towards both priests and Levites.

And even where the cultic legislation more specifically connects with the people, necessary detail is not given, simply because he was aware that they already had it in writing elsewhere. Their knowledge of it is assumed. Deuteronomy is building on a foundation already laid. In it Moses was more concerned to get over special aspects of the legislation as it was specifically affected by entry into the land, with the interests of the people especially in mind. The suggestion that it was later written in order to bring home a new law connected with the Temple does not fit in with the facts. Without the remainder of the covenant legislation in Exodus/Leviticus/Numbers to back it up, its presentation often does not make sense from a cultic point of view.

This is especially brought home by the fact that when he refers to their approach to God he speaks of it in terms of where they themselves stood or will stand when they do approach Him. They stand not on Sinai but in Horeb. They stand not in the Sanctuary but in ‘the place’, the site of the Sanctuary. That is why he emphasises Horeb, which included the area before the Mount, and not just Sinai itself (which he does not mention). And why he speaks of ‘the place’ which Yahweh chose, which includes where the Tabernacle is sited and where they gather together around the Tabernacle, and not of the Sanctuary itself. He wants them to feel that they have their full part in the whole.

These detailed stipulations in chapters 12-26 will then be followed by the details of the covenant ceremony to take place at the place which Yahweh has chosen at Shechem (Deuteronomy 27:0), followed by blessings and cursings to do with the observance or breach of the covenant (Deuteronomy 28:0).

III. REGULATIONS CONCERNING THE SHEDDING OF BLOOD (Deuteronomy 19:1 to Deuteronomy 21:9 ).

In this section the question of different ways of shedding blood is considered. Lying behind this section is the commandment, ‘you shall do no murder’. It should be noted that in some sense it continues the theme of the regulation of justice.

The shedding of the blood of men was always a prominent issue with God (compare Genesis 9:5-6). It is dealt with in a number of aspects.

a). In Deuteronomy 19:0 the question is raised as to how to deal with deliberate murder and accidental killing through cities of refuge. And this is linked with the removal of ancient landmarks which could cause, or be brought about by, violence and death, and was doing violence to the covenant of Yahweh. The mention of it here demonstrates the seriousness of this crime. It is also linked with the need to avoid false witness which could lead to an unjust death or could bring death on the false witness.

b). In Deuteronomy 20:0 the question of death in warfare is dealt with, both as something to be faced by the people themselves, and then with regard to how to deal with a captured enemy, differentiating between neighbouring lands and native Canaanites. But the trees are not to be killed.

c). In Deuteronomy 21:1-9 the question is dealt with as to what to do if a slain man is found and no one knows who did it.

Chapter 20. Regulations Concerning Warfare: Promises And Instructions In Respect of War, Both Their Holy War Against The Canaanites and Inevitable Wars Against Neighbours Outside Canaan.

Having dealt with worship by the people (Deuteronomy 12:1 to Deuteronomy 16:17) and the governing of the people in justice (Deuteronomy 16:18 to Deuteronomy 19:21) once they enter the land, Moses now deals with the principles and practise of war. For people in those days war was a continual fact of life which could occur at any time. They had to be constantly on the watch and needed to know how to cope with it, and how to behave when they were involved. He did not want them to think just of the invasion. As their mentor he sought to cover their attitude towards all war, both the holy war and the wars that would follow. For he knew that such wars would follow. That will then be followed by a miscellany of Instruction which covers many different aspects of life (21-26).

This follows on naturally from Deuteronomy 19:21. Justice allowed for ‘a death for a death, an eye for an eye, a tooth for a tooth’. And apart from disease no other fact was more likely to cause such things than war. How then were they to approach war? (It should be noted that the verb used in the commandment ‘you shall not murder’ was never used of death in warfare).

So in this chapter Moses is laying down a pattern for future warfare. Firstly he gives a vivid portrayal of what the preparation for battle will be like, and what their attitude should be in facing such a battle. Then he speaks on how they are to approach the taking of cities. And finally he explains what their attitude should be with regard to the environment, thought of especially in terms of trees. This covers the three important aspects of war in those days, approach towards the battle, approach towards the siege, approach towards the environment (for the land has to be lived in after the war). In process of this he naturally deals with the Holy War ahead against the Canaanites, but his prime aim is to prepare for all war.

He does not just lay down a pattern for the invasion. He does that within the framework of a revelation of how all their wars are to be fought in the future. He deliberately talks in such a way that they will feel that the invasion is just an interlude to be followed by a future living in and defending of the land. One of the important things in all war is to see what lies beyond. Men boost their hearts by singing of what will be once the war is over.

Furthermore he wanted them to know that if they were to be worthy of Yahweh and gain victories through His power, His people must behave rightly when at war, and during that warfare. In such war Yahweh sought their trust and their obedience. Here he was laying down an attitude towards war. He had the long distance in mind as well as the near view.

He begins by warning against fear of the enemy. That is always a great problem in war. But he points out that for them that is foolishness, for Yahweh, the God of battle, the Man of war (Exodus 15:3), has promised to be with them. He assures them that before they have to fight each battle Yahweh’s own representative, ‘the Priest’, will encourage them prior to the battle, assuring them that Yahweh is fighting alongside them. He then goes on to deal with the fighting speech that would come before all battles, in which an offer would always be made to anyone who so wished that they withdraw before battle commenced. If they did not wish to fight, Yahweh would not require it of them (compare Judges 7:2-8). So when they fought it would be because they had chosen to do so. No response would probably be expected to the offer, for none would want to be branded a coward, but it made all feel that they were acting together as one as willing volunteers.

He then lays down clear instructions about sieges. Apart from the Canaanites, who were doomed to judgment, cities must always be given the chance to surrender, and if they did so were to be treated with mercy. But no such offer was to be made to the Canaanites. They were to be totally destroyed because of the pernicious influence they would otherwise have in the future.

Finally no fruit bearing tree should be cut down when preparing for siege warfare. That would be shortsighted. These would provide food for the troops, and would be needed to provide food for the future. And all other trees should only be used as necessary for the siege. It was a specific example which declared, ‘have regard to the environment’. Moses often uses specific examples to give a wider meaning as we shall see later.

Again ‘thee, thou’ predominates, but ‘ye, your’ occurs in Deuteronomy 20:2-4 where the battlegroup is in mind (contrast Deuteronomy 21:10, where, however, the individual soldier is very much in mind).