Rules Of Engagement (20:1-20)
Neal Pollard
As stated earlier, the material in these chapters correspond to the decalogue of Moses. I appreciate the statement made by Eugene Merrill: “Obviously relevant to the subject of death and thus to the sixth commandment is the matter of warfare and its prosecution. War in the Old Testament was always viewed as a necessary evil in the defense of God’s people from those who would seek their harm but also as an offensive measure in advancing their territorial interests” (NAC, Vol. 4, 282). Notice the “war” language permeating the chapter–“battle,” “armies,” “officers,” “fight,” and “enemies.”
Scripture draws the distinction between murder and killing done in battle. The latter was done by divine direction for spiritual reasons, “so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the Lord your God” (18). As such, Moses shares heaven’s rules of engagement for the conquest that was coming soon.
ENCOURAGEMENT (1-4). Isn’t it interesting that the instructions begin with a pep talk, calling for soldiers to put their trust in the God who will not fail them. They are not to let the enemy’s weaponry and troops intimidate them (1). They are to follow their spiritual leaders (2), listening to their counsel to trust and follow the God who will fight for them and save them (3-4).
EXCEPTIONS (5-8). Remarkably, there are exemptions handed out to men in multiple circumstances: 1) Those who have built a new house (5), 2) Those who have planted a vineyard and have not harvested (6), 3) Those engaged to be married (7), and 4) Those who are afraid and fainthearted (8). In the first three cases, these men have the right to see through these endeavors they have started and not lose out on them by dying and having another man benefit. In the final case, these men are not to be destructive leaven by negatively influencing the hearts of other soldiers through their fearfulness.
ENGAGEMENT (9-15). After appointing military commanders (9), they were to enter the fray. Coming to cities outside the boundary of their promised land, they were to first offer terms of peace that meant submitting to forced labor (10-12a). If these cities rejected these terms, Israel was to wage war against them and kill the men (12-13). They were to spare the wives and children, taking their spoil as booty (14).
EXTERMINATION (16-20). For those within the boundaries of the promised land, there was a more grim fate. They were to be utterly destroyed because of the aforementioned negative spiritual influence they would inevitably wield if left alive among them. As part of that besieging and exterminating, they were to use prudence. Siegeworks would be constructed with trees, but God urges their foresight in using only non-fruit-bearing trees to do so. Otherwise, they would be spiting themselves for their future in eliminating a key food source.
The rules of engagement are radically different under Christ. We destroy unrighteous philosophies by exalting the gospel of Christ (2 Cor. 10:3-5). We are good soldiers of Jesus Christ (2 Tim. 2:3-4), but the emphasis is on suffering and focus. Yet, we are encouraged as Moses encouraged Israel to “be strong in the Lord and the strength of His might” (Eph. 6:10). We are to suit up and stand firm against our spiritual enemy, Satan, confident that God has sufficiently outfitted us to win (Eph. 6:11-18). But, we fight spiritual forces rather than flesh and blood (Eph. 6:12). There are no exemptions given to excuse us from our battle, though. We are to engage, but not exterminate. Our goal is to rescue and revive. Our promised land is not located on the present heavens and earth (cf. 2 Pet. 3:7). In our fight, we are trying to turn those fighting for the enemy to the winning side (the Lord’s side)!
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