TRV
Translation
King James Version
And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:
Complete Jewish Bible
However, if they refuse to make peace with you but prefer to make war against you, you are to put it under siege.
Berean Standard Bible
But if they refuse to make peace with you and wage war against you, lay siege to that city.
American Standard Version
And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:
World English Bible Messianic
If it will make no peace with you, but will make war against you, then you shall besiege it.
Geneva Bible (1599)
But if it will make no peace with thee, but make war against thee, then shalt thou besiege it.
Young's Literal Translation
`And if it doth not make peace with thee, and hath made with thee war, then thou hast laid siege against it,
In the KJVVerse 5,440 of 31,102
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Commentary on Deuteronomy 20 verses 10–20
10 ¶ When thou comest nigh unto a city to fight against it, then proclaim peace unto it.
11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee.
12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:
13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:
14 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.
15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.
16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:
17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee:
18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God.
19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege:
20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.
They are here directed what method to take in dealing with the cities (these only are mentioned, Deu 20:10, but doubtless the armies in the field, and the nations they had occasion to deal with, are likewise intended) upon which they made war. They must not make a descent upon any of their neighbours till they had first given them fair notice, by a public manifesto, or remonstrance, stating the ground of their quarrel with them. In dealing with the worst of enemies, the laws of justice and honour must be observed; and, as the sword must never be taken in hand without cause, so not without cause shown. War is an appeal, in which the merits of the cause must be set forth.
I. Even to the proclamation of war must be subjoined a tender of peace, if they would accept of it upon reasonable terms. That is (say the Jewish writers), "upon condition that they renounce idolatry, worship the God of Israel, as proselytes of the gate that were not circumcised, pay to their new masters a yearly tribute, and submit to their government:" on these terms the process of war should be stayed, and their conquerors, upon this submission, were to be their protectors, Deu 20:10, Deu 20:11. Some think that even the seven nations of Canaan were to have this offer of peace made to them; and the offer was no jest or mockery, though it was of the Lord to harden their hearts that they should not accept it, Jos 11:20. Others think that they are excluded (Deu 20:16) not only from the benefit of that law (Deu 20:13) which confines military execution to the males only, but from the benefit of this also, which allows not to make war till peace was refused. And I see not how they could proclaim peace to those who by the law were to be utterly rooted out, and to whom they were to show no mercy, Deu 7:2. But for any other nation which they made war upon, for the enlarging of their coast, the avenging of any wrong done, or the recovery of any right denied, they must first proclaim peace to the. Let this show, 1. God's grace in dealing with sinners: though he might most justly and easily destroy them, yet, having no pleasure in their ruin, he proclaims peace, and beseeches them to be reconciled; so that those who lie most obnoxious to his justice, and ready to fall as sacrifices to it, if they make him an answer of peace, and open to him, upon condition that they will be tributaries and servants to him, shall not only be saved from ruin, but incorporated with his Israel, as fellow-citizens with the saints. 2. Let it show us our duty in dealing with our brethren: if any quarrel happen, let us not only be ready to hearken to the proposals of peace, but forward to make such proposals. We should never make use of the law till we have first tried to accommodate matters in variance amicably, and without expense and vexation. We must be for peace, whoever are for war.
II. If the offers of peace were not accepted, then they must proceed to push on the war. And let those to whom God offers peace know that if they reject the offer, and take not the benefit of it within the time limited, judgment will rejoice against mercy in the execution as much as now mercy rejoices against judgment in the reprieve. In this case, 1. There is a promise implied that they should be victorious. It is taken for granted that the Lord their God would deliver it into their hands, Deu 20:13. Note, Those enterprises which we undertake by a divine warrant, and prosecute by divine direction, we may expect to succeed in. If we take God's method, we shall have his blessing. 2. They are ordered, in honour to the public justice, to put all the soldiers to the sword, for them I understand by every male (Deu 20:13), all that bore arms (as all then did that were able); but the spoil they are allowed to take to themselves (Deu 20:14), in which were reckoned the women and children. Note, A justifiable property is acquired in that which is won in lawful war. God himself owns the title: The Lord thy God gives it thee; and therefore he must be owned in it, Psa 44:3.
III. The nations of Canaan are excepted from the merciful provisions made by this law. Remnants might be left of the cities that were very far off (Deu 20:15), because by them they were not in so much danger of being infected with idolatry, nor was their country so directly and immediately intended in the promise; but of the cities which were given to Israel for an inheritance no remnants must be left of their inhabitants (Deu 20:16), for it put a slight upon the promise to admit Canaanites to share with them in the peculiar land of promise; and for another reason they must be utterly destroyed (Deu 20:17), because, since it could not be expected that they should be cured of their idolatry, if they were left with that plague-sore upon them they would be in danger of infecting God's Israel, who were too apt to take the infection: They will teach you to do after their abominations (Deu 20:18), to introduce their customs into the worship of the God of Israel, and by degrees to forsake him and to worship false gods; for those that dare violate the second commandment will not long keep to the first. Strange worships open the door to strange deities.
IV. Care is here taken that in the besieging of cities there should not be any destruction made of fruit-trees, Deu 20:19-20. In those times, when besiegers forced their way, not as now with bombs and cannon-ball, but with battering rams, they had occasion for much timber in carrying on their sieges: now because, in the heat of war, men are not apt to consider, as they ought, the public good, it is expressly provided that fruit-trees should not be used as timber-trees. That reason, for the tree of the field is man's (the word life we supply), all the ancient versions, the Septuagint, Targums, etc., read, For is the tree of the field a man? Or the tree of the field is not a man, that it should come against thee in the siege, or retire from thee into the bulwark. "Do not brutishly vent thy rage against the trees that can do thee no harm." But our translation seems most agreeable to the intent of the law, and it teaches us, 1. That God is a better friend to man than man is to himself; and God's law, which we are apt to complain of as a heavy yoke, consults our interest and comfort, while our own appetites and passions, of which we are so indulgent, are really enemies to our welfare. The intent of many of the divine precepts is to restrain us from destroying that which is our life and food. 2. That armies and their commanders are not allowed to make what desolation they please in the countries that are the seat of war. Military rage must always be checked and ruled with reason. War, though carried on with ever so much caution, is destructive enough, and should not be made more so than is absolutely necessary. Generous spirits will show themselves tender, not only of men's lives, but of their livelihoods; for, though the life is more than meat, yet it will soon be nothing without meat. 3. The Jews understand this as a prohibition of all wilful waste upon any account whatsoever. No fruit-tree is to be destroyed unless it be barren, and cumber the ground. "Nay," they maintain, "whoso wilfully breaks vessels, tears clothes, stops wells, pulls down buildings, or destroys meat, transgresses this law: Thou shalt not destroy." Christ took care that the broken meat should be gathered up, that nothing might be lost. Every creature of God is good, and, as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–20. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 20:12 delineates a critical phase in Israel's divinely regulated warfare, specifying the mandatory military response when a city, having been presented with terms of peace, defiantly rejects reconciliation and opts for armed conflict. This verse mandates the transition from an initial overture of peaceful coexistence to the decisive act of siege, thereby underscoring the severe consequences of refusing Israel's divinely sanctioned offer and reaffirming God's sovereign authority over the land and its inhabitants.
CONTEXT
Literary Context: Deuteronomy 20 forms a crucial part of Moses' farewell addresses to the Israelites, delivered on the plains of Moab as they stood poised to enter the Promised Land. This chapter meticulously details the laws governing warfare, beginning with instructions designed to bolster the morale of soldiers and enumerate exemptions from battle for certain individuals (Deuteronomy 20:1-9). Immediately preceding verse 12, Deuteronomy 20:10-11 establishes a foundational prerequisite: Israel must first offer terms of peace to any city situated outside the borders of Canaan. If accepted, the inhabitants would become Israel's forced laborers. Verse 12 then presents the direct alternative: should peace be refused, the unequivocal command is to besiege the city. This sequence reveals a divinely ordered process that prioritizes peaceful submission when feasible, yet prescribes decisive military action as an inevitable consequence of hostility. The subsequent verses (Deuteronomy 20:13-18) further elaborate on the treatment of conquered cities, distinguishing between those outside and within the Promised Land, with the latter subject to complete destruction due to their egregious idolatry and wickedness, as commanded in passages like Deuteronomy 7:1-5.
Historical & Cultural Context: The directives in Deuteronomy 20 are deeply rooted in the realities of ancient Near Eastern warfare, where the siege of fortified cities was a common and often brutal method of conquest. However, Israel's approach was uniquely distinguished by its covenant relationship with Yahweh. Unlike other nations driven purely by territorial expansion, Israel's military campaigns were framed as divinely mandated acts of judgment against the inhabitants of Canaan, whose iniquity had reached its full measure (Genesis 15:16). The prior offering of peace, even to cities beyond Canaan's immediate borders, sets Israel apart, demonstrating a principle of restraint and a preference for non-violent resolution—a stark contrast to the ruthless military practices prevalent in the period. This context highlights Israel's unique role as God's instrument for establishing His righteous rule in the land, even through military means, while simultaneously providing a pathway for non-Canaanite cities to avert complete destruction.
Key Themes: This verse significantly contributes to several overarching theological and narrative themes within Deuteronomy and the broader Pentateuch. It powerfully reinforces the theme of Divine Sovereignty and Justice, portraying God as the ultimate director of Israel's actions, including their military engagements, as part of His righteous judgment against wicked nations and His unwavering faithfulness to His covenant promises regarding the land (Deuteronomy 9:4-5). The theme of Conditional Warfare is prominently displayed, emphasizing that armed conflict was not the immediate or desired outcome but a direct consequence of rejecting peace. This underscores God's preference for shalom, even amidst conquest, and establishes a moral framework for Israel's military endeavors. Furthermore, it highlights the Consequences of Opposition, demonstrating that deliberate defiance against God's ordained plan, as mediated through Israel's initial peace overture, would inevitably lead to severe repercussions, including the hardships of a siege and potential destruction. This principle reflects that rejection of divine overtures brings forth judgment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 20:12 masterfully employs several literary devices to convey its message with clarity, authority, and theological weight. Most prominent is the Conditional Statement, structured with a precise "if...then" framework. This construction powerfully highlights the direct cause-and-effect relationship between the city's volitional choice (refusal of peace and decision for war) and Israel's subsequent divinely mandated action (the siege). This structure underscores the principle of accountability and divine justice, where consequences are directly tied to choices. Secondly, the verse contains a clear Divine Command, expressed through the imperative "then thou shalt besiege it." This direct instruction, delivered by God through Moses, establishes the absolute authority behind the prescribed action and removes any ambiguity regarding Israel's solemn responsibility. Finally, there is a stark Contrast presented between "making peace" and "making war." This powerful juxtaposition emphasizes the two distinct and mutually exclusive paths available to the city, and the dramatically different outcomes associated with each, thereby highlighting the profound gravity of the choice presented to the nations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 20:12, while rooted in the specific context of ancient Israelite warfare, offers profound and enduring theological insights into God's character and His dealings with humanity. It reveals a God who, even in the context of judgment and conquest, consistently extends an initial offer of peace and an opportunity for submission. This demonstrates His inherent patience, His longsuffering, and His profound preference for reconciliation over destruction—a principle that resonates throughout the entire biblical narrative. However, the verse simultaneously underscores His unwavering justice and absolute sovereignty; when His gracious offer of peace is deliberately rejected, and active opposition is chosen, divine judgment, executed through His chosen instruments, inevitably follows. This delicate yet powerful balance between divine patience and divine judgment is a consistent theme in Scripture, illustrating that God's ultimate purpose is to establish His righteous rule, whether through willing submission or through the just consequences of rebellion. The passage implicitly teaches that there are boundaries to God's patience, and deliberate, persistent defiance of His will carries severe and unavoidable repercussions.
REFLECTION AND APPLICATION
While the specific military commands of Deuteronomy 20 are not directly applicable to believers in the New Covenant era, the underlying principles offer rich spiritual and ethical insights for contemporary life. The mandate to offer peace before initiating conflict speaks to the profound biblical value of reconciliation and the proactive pursuit of harmonious relationships, even with those who might be considered adversaries. It challenges us to exhaust all avenues for peaceful resolution, dialogue, and understanding before resorting to more drastic measures, thereby reflecting a heart aligned with God's desire for shalom in all its fullness. In our personal lives, this translates into prioritizing forgiveness, seeking mutual understanding, and extending grace, even when wronged. In communal or societal contexts, it calls for fervent advocacy for justice and peace, striving to bridge divides rather than exacerbate them. However, the verse also realistically acknowledges that there are times when peace is definitively rejected, and hostility is chosen. In such cases, it reminds us that persistent opposition to truth and righteousness carries inherent consequences. This can manifest in setting healthy boundaries, disengaging from toxic relationships, or, in a spiritual sense, recognizing that the deliberate rejection of God's offer of peace through Christ ultimately leads to inevitable judgment. We are called to be peacemakers in a broken world, but also to understand the reality of spiritual warfare and the ultimate, eternal consequences of rejecting divine grace and choosing rebellion.
Questions for Reflection
FAQ
Does this verse justify modern warfare or aggressive military actions by nations claiming divine mandate?
Answer: No, this verse does not justify modern warfare or aggressive military actions by nations claiming a similar divine mandate. The context of Deuteronomy 20:12 is specific to ancient Israel as a unique, theocratic nation under a direct covenant with God, tasked with executing His specific judgments upon the Canaanite nations for their extreme wickedness (Genesis 15:16). This was a unique historical period and a unique divine commission, not a universal principle for all nations or all times. Modern nations do not operate under such a direct, explicit divine mandate for conquest or the execution of God's judgment in this manner. While the Bible speaks to principles of justice and the legitimate role of governing authorities (e.g., Romans 13:1-7), it does not provide a blanket justification for offensive wars or territorial expansion based on this specific Old Testament command. The New Testament emphatically emphasizes spiritual warfare for believers (e.g., Ephesians 6:10-18) and calls for peace, reconciliation, and the spread of the gospel, not physical conquest.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 20:12, with its stark choice presented to ancient cities between peace and war, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus, who embodies both the ultimate offer of divine peace and the finality of divine judgment. Jesus is the Prince of Peace, whose advent ushered in the possibility of true shalom—wholeness, reconciliation, and right relationship—between a holy God and fallen humanity (Ephesians 2:14-18). He graciously offers terms of peace through the gospel, inviting all to surrender to His benevolent reign and find rest for their weary souls (Matthew 11:28-30). Just as ancient cities faced a momentous choice, humanity today faces the ultimate choice: to accept Christ's offer of peace and eternal life, or to defiantly reject it and remain in rebellion against God. For those who spurn His peace, choosing instead to "make war" against God through persistent sin and unbelief, the consequence is not a physical siege but an ultimate spiritual judgment. Christ, who came first as the Lamb of God who takes away the sin of the world, will return as the conquering King, bringing decisive and final judgment upon all who have refused His gracious overtures of peace, thereby definitively fulfilling the divine mandate to establish His righteous and eternal kingdom.