Deuteronomy 20:14
But the women, children, livestock, and whatever else is in the city--all its spoil--you may take as plunder, and you shall use the spoil of your enemies that the LORD your God gives you.
But the women, children, livestock, and whatever else is in the city—all its spoil—
This phrase outlines the specific elements that the Israelites were permitted to take as plunder. In the ancient Near Eastern context, warfare often involved the taking of spoils, which included people and goods. The Hebrew word for "spoil" is "shalal," which implies a divinely sanctioned acquisition. This reflects the belief that God was directly involved in the victories and subsequent distribution of goods. The inclusion of women and children indicates a protective measure, ensuring their survival and integration into Israelite society, rather than their destruction.

you may take as plunder for yourselves
The term "plunder" here is significant. In Hebrew, "baz" refers to the act of taking goods by force, often seen as a reward for victory in battle. This was a common practice in ancient warfare, serving both as compensation for the soldiers and as a means of sustaining the community. The phrase underscores the idea that the Israelites were to benefit materially from their conquests, which were seen as divinely ordained. This reflects a broader theological theme in Deuteronomy: the blessings and provisions of God for His people.

And you may use the spoil of your enemies
The phrase "use the spoil" suggests a practical and beneficial use of the acquired goods. The Hebrew root "achal" means to consume or use, indicating that the Israelites were not only to take possession of these items but to integrate them into their daily lives. This reflects the providence of God, who provides for His people through the resources of their enemies. It also serves as a reminder of God's sovereignty and the fulfillment of His promises to Israel.

that the LORD your God gives you
This concluding phrase emphasizes the divine source of the victory and the subsequent spoils. The Hebrew name for God here, "Yahweh Elohim," underscores His covenant relationship with Israel. The use of "gives" (Hebrew "natan") highlights the belief that all victories and their benefits are gifts from God, reinforcing the idea of divine favor and provision. This serves as a reminder to the Israelites of their dependence on God and His role as the ultimate provider and protector. The verse as a whole reflects the broader Deuteronomic theme of obedience to God leading to blessing and prosperity.

Persons / Places / Events
1. Israelites
The people of God who are receiving instructions on warfare and conduct from Moses.

2. Moses
The leader of the Israelites, delivering God's commandments and laws to the people.

3. Canaan
The land promised to the Israelites, where they are to conquer and settle.

4. Spoil/Plunder
The goods and resources taken from conquered cities, which the Israelites are permitted to use.

5. The LORD (Yahweh)
The God of Israel, who provides guidance and victory in battles.
Teaching Points
Obedience to God's Commands
The Israelites are reminded to follow God's specific instructions in warfare, highlighting the importance of obedience in all aspects of life.

God's Provision
The spoil is described as something "the LORD your God gives you," emphasizing that all provision comes from God, and we should recognize His hand in our blessings.

Moral and Ethical Conduct
While the Israelites are allowed to take plunder, they are also called to act within the boundaries set by God, teaching us to maintain integrity and righteousness in our dealings.

Trust in God's Sovereignty
The passage underscores the belief that God is in control of victories and outcomes, encouraging believers to trust in His plans and timing.

Stewardship of Resources
The use of plunder should be seen as a responsibility, reminding us to be good stewards of what God provides, using resources wisely and for His glory.
Bible Study Questions
1. How does the instruction in Deuteronomy 20:14 reflect the broader theme of obedience in the book of Deuteronomy?

2. In what ways can we see God's provision in our lives today, similar to how the Israelites received the spoil?

3. How can we apply the principle of stewardship from this passage to our management of resources and possessions?

4. What lessons can we learn from the consequences faced by biblical figures who disobeyed God's commands regarding plunder?

5. How does the concept of storing treasures in heaven, as taught by Jesus, challenge or complement the idea of taking earthly plunder in Deuteronomy 20:14?
Connections to Other Scriptures
Joshua 6
The conquest of Jericho, where specific instructions about the spoils are given, showing the importance of obedience to God's commands regarding plunder.

1 Samuel 15
The account of King Saul and the Amalekites, illustrating the consequences of disobedience in handling the spoils of war.

Proverbs 16:3
Encourages committing actions to the Lord, which can be related to the Israelites' need to follow God's commands in warfare.

Matthew 6:19-21
Jesus' teaching on storing treasures in heaven, which contrasts with the earthly plunder mentioned in Deuteronomy.
Religious WarsR.M. Edgar Deuteronomy 20:1-20
Forbearance and SeverityJ. Orr Deuteronomy 20:10-20
The Terrible Side of Human DutyD. Davies Deuteronomy 20:10-20
People
Amorites, Canaanites, Hittites, Hivite, Hivites, Jebusites, Moses, Perizzites
Places
Beth-baal-peor, Egypt
Topics
Animals, Booty, Cattle, Eat, Eaten, Enemies, Enjoy, Gives, Giveth, Hast, Haters, Infants, Livestock, Ones, Plunder, Prey, Seize, Spoil, Thereof, Thyself, Town, Wealth, Women, Yourselves
Dictionary of Bible Themes
Deuteronomy 20:1-20

     5214   attack

Deuteronomy 20:10-15

     5025   killing

Deuteronomy 20:10-20

     5354   invasions

Library
'Fit, Though Few'
'Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. 2. And the Lord said unto Gideon, The people that are with thee are too many for Me to give the Midianites into their hands, lest Israel vaunt themselves against Me, saying, Mine own hand hath saved me. 3. Now therefore go to, proclaim in the ears of the people, saying, Whosoever
Alexander Maclaren—Expositions of Holy Scripture

Sharon. Caphar Lodim. The Village of those of Lydda.
Between Lydda and the sea, a spacious valley runs out, here and there widely spreading itself, and sprinkled with villages. The holy page of the New Testament [Acts 9:35] calls it Saron: and that of the Old calls the whole, perhaps, or some part of it, 'the plain of Ono,' Nehemiah 6:2, 11:35; 1 Chronicles 8:12... The wine of Sharon is of great fame, with which they mixed two parts water: and remarkable is that they say concerning the houses of Sharon. R. Lazar saith, "He that builds a brick house
John Lightfoot—From the Talmud and Hebraica

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king,
Angelina Emily Grimke—An Appeal to the Christian Women of the South

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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