TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 20:10–20. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
The Logos in his goodness, richly equipped with love of humankind, teaches that it is not right to cut down cultivated trees, still less to cut crops for purposes of vandalism before harvest, and even less still to destroy, root and branch, cultivated fruit, whether of the land or of the soul. It does not even allow the razing of enemy land. Yes, and farmers find their profit from the law. It enjoins them to take care of their young trees right to their third year, pruning them to prevent them being oppressed by excessive weight and being weakened through shortage of a nourishment spread too thinly. It enjoins them to trench and dig around them to prevent parasites from inhibiting their growth. It does not allow the harvesting of immature fruit from immature trees. After three years, the first fruits are to be consecrated to God after the tree has reached maturity.
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Summary
Deuteronomy 20:19 articulates a unique and profound law within the context of ancient Israelite warfare, mandating the preservation of fruit-bearing trees during a prolonged siege. This divine injunction establishes a principle of environmental stewardship and long-term prudence that transcends the immediate exigencies of conflict, emphasizing the intrinsic value of life-sustaining resources and setting clear limits on permissible destruction, even in the pursuit of military victory.
Context
Literary Context
Deuteronomy 20:19 is situated within a broader section of laws concerning warfare in Deuteronomy chapter 20. This chapter meticulously outlines the conduct of war, beginning with instructions for preparing for battle, including specific exemptions from military service (Deuteronomy 20:5-8). It then details the procedures for besieging cities, distinguishing between distant cities and those within the promised land. While some regulations permit the complete destruction of certain Canaanite cities due to their idolatry and wickedness (Deuteronomy 20:16-18), verse 19 introduces a crucial limitation on this destructive capacity, specifically regarding agricultural resources. This particular law stands out as a testament to God's desire for His people to exercise restraint and wisdom, even in the harsh realities of ancient warfare, setting them apart from the typical "scorched earth" policies of other nations.
Historical & Cultural Context
Ancient Near Eastern warfare was frequently characterized by brutal tactics, including the widespread destruction of enemy infrastructure, crops, and trees. Such practices, often termed "scorched earth" policies, served not only to deprive the enemy of immediate resources but also as a psychological weapon, aiming to render the land uninhabitable or unproductive for the defeated population and future generations. In this context, the command in Deuteronomy 20:19 is remarkably counter-cultural and progressive. It reflects a divine standard that prioritizes long-term sustainability and the preservation of life-sustaining resources over immediate, indiscriminate destruction. Fruit trees were vital for sustenance in an agrarian society, providing essential food for both the besiegers and, more importantly, for future inhabitants of the land. The law implicitly recognizes the enduring value of these natural resources beyond the temporary conflict, demonstrating foresight uncommon in the ancient world.
Key Themes
This verse powerfully contributes to several overarching themes within Deuteronomy and the broader Pentateuch. Firstly, it underscores Environmental Stewardship and Conservation, presenting an early biblical precedent for responsible management of creation, a theme rooted in the cultural mandate given in Genesis 1:28 and Adam's role in Genesis 2:15. Secondly, it highlights Prudence and Long-Term Thinking, instructing Israel to consider future needs and the sustainability of resources rather than engaging in short-sighted, total destruction. This reflects God's own wisdom and abundant provision, encouraging His people to imitate His character. Thirdly, the law establishes Limits to Warfare and Destruction, demonstrating that even in conflict, there are ethical boundaries and a divine call for restraint, contrasting sharply with the practices of surrounding nations. Finally, the potent parenthetical phrase "for the tree of the field is man's life" emphasizes Human Dependence on Creation, illustrating the profound interconnectedness between humanity and the natural world, particularly for sustenance and survival, echoing God's initial provision of plants for food in Genesis 1:29.
Exposition and Analysis
Key Word Analysis
The Hebrew verb שָׁחַת (shâchath) means "to spoil, corrupt, ruin, destroy." It is a strong term indicating complete devastation or rendering something unusable. Its prohibition here emphasizes that the act of cutting down fruit trees is not merely an act of war, but an act of profound destruction that goes against divine principles of preservation and long-term sustainability. The use of this word highlights the severity of the forbidden action.
The Hebrew word עֵץ (ʻêts) refers to a "tree," and by extension, "wood." In this context, particularly when paired with "of the field" and the command to eat from them, it clearly denotes a cultivated, fruit-bearing tree, which provides sustenance. The specificity of this term underscores the economic and life-sustaining value of the trees being protected, distinguishing them from trees that might be used for siege works (which the law implicitly allows to be cut down, if they are not fruit trees).
The Hebrew word אָדָם (ʼâdâm) refers to "man" or "human being." In the notoriously difficult parenthetical phrase, "for the tree of the field is man's life," the connection between the tree and "man" is central. While interpretations vary (some suggesting a rhetorical question "Is man a tree of the field, that he should be besieged?"), the KJV's rendering, which emphasizes the tree's vital role in sustaining human life, highlights the profound dependence of humanity on these natural resources. The law thus frames the preservation of trees as an act of preserving human well-being and life itself.
Verse Breakdown
"When thou shalt besiege a city a long time, in making war against it to take it"
This opening clause sets the specific scenario for the law: a prolonged military siege aimed at capturing a city. It acknowledges the harsh realities of ancient warfare, where cities could be cut off and starved into submission over extended periods. The duration ("a long time") implies that the besiegers would be present for an extended period, making the preservation of local resources particularly relevant for both current and future inhabitants.
"thou shalt not destroy the trees thereof by forcing an axe against them"
This is the direct prohibition. The command is explicit: do not use an axe to destroy the trees. The emphasis is on the deliberate, destructive act against the trees themselves, particularly those that are fruit-bearing. This prohibition is a direct counterpoint to the common ancient Near Eastern practice of "scorched earth" tactics, demonstrating a divine restraint.
"for thou mayest eat of them, and thou shalt not cut them down"
This provides the immediate, practical rationale for the prohibition. The trees are valuable because they provide food ("thou mayest eat of them"), highlighting their utility and long-term benefit. The command "thou shalt not cut them down" reinforces the initial prohibition, specifically linking it to the purpose of food provision and sustained life.
"(for the tree of the field [is] man's [life]) to employ [them] in the siege"
This parenthetical clause offers the deeper theological and practical justification. As discussed in "Key Word Analysis," the KJV interprets this as emphasizing the tree's vital role in sustaining human life, either directly through food or metaphorically as essential to human well-being. The final phrase "to employ [them] in the siege" clarifies that the prohibition is against cutting down fruit trees for siege works (e.g., building ramps, towers, or battering rams), implying that non-fruit-bearing trees could be used for such purposes without violating this specific command.
Literary Devices
Deuteronomy 20:19 employs several literary devices to convey its profound message. The most prominent is Didacticism, as the verse functions as a direct instruction or teaching from God to Israel, guiding their conduct in a specific scenario. The use of a Parenthetical Statement ("for the tree of the field is man's life") serves to provide a deep, underlying justification for the law, elevating it beyond mere practical advice to a principle rooted in the fundamental relationship between humanity and creation. This parenthetical statement also functions as a powerful Metaphor or Symbolism, where the tree represents life, sustenance, and the very foundation of human existence. The stark contrast between the destructive nature of war and the preserving command for trees creates a subtle Juxtaposition, highlighting God's concern for life and order even amidst chaos. Furthermore, the explicit command "thou shalt not destroy" followed by "thou shalt not cut them down" is a form of Repetition for emphasis, reinforcing the absolute nature of the prohibition and its underlying rationale.
Theological and Thematic Connections
Deuteronomy 20:19 is a remarkable testament to God's character as a God of life, order, and long-term provision, even in the context of warfare. It extends the biblical principle of responsible dominion over creation, first articulated in Genesis, into the realm of conflict. This law teaches that human actions, even in times of extreme duress, should reflect divine wisdom and a respect for the created order, recognizing that natural resources are not merely disposable commodities but vital provisions for sustained life. It underscores that God's covenant people are called to a higher ethical standard than surrounding nations, demonstrating mercy and prudence even towards their enemies' potential future sustenance. This command prefigures a broader biblical ethic of environmental care and a holistic understanding of human well-being tied to the flourishing of creation, reflecting God's own benevolent nature.
Reflection and Application
Deuteronomy 20:19 offers timeless wisdom that transcends its ancient military context, challenging believers to cultivate a mindset of stewardship, long-term vision, and ethical restraint in all areas of life. It calls us to recognize the intrinsic value of creation, not just for our immediate consumption, but for the sustenance of future generations and the overall flourishing of the earth. This principle extends to how we manage all resources—financial, natural, and relational—urging us to avoid short-sighted exploitation and instead practice thoughtful conservation. In our personal conflicts, whether with others or within ourselves, this verse encourages us to seek constructive solutions that preserve potential for future growth and reconciliation, rather than resorting to destructive tactics that leave lasting devastation. It reminds us that God's character is one of life and provision, and we are called to embody that character in our interactions with the world and each other, seeking to build up rather than tear down.
Questions for Reflection
FAQ
Why did God specifically prohibit cutting down fruit trees, but not necessarily other trees?
The distinction between fruit trees and other trees is crucial because fruit trees provide direct, sustained sustenance ("thou mayest eat of them"). They represent a long-term food source vital for human life and the future productivity of the land. Other trees, not bearing edible fruit, could be used for siege works (like building ramps or towers) as they did not have the same direct life-sustaining value. This highlights God's practical wisdom and His concern for the preservation of essential resources that contribute to life and flourishing, even in the midst of conflict, demonstrating a priority on sustenance over mere destruction.
Does this law have any relevance for modern warfare or environmental ethics today?
Absolutely. While the context is ancient warfare, the underlying principles are highly relevant. For modern warfare, it speaks to the ethics of conflict, challenging "scorched earth" tactics and promoting humanitarian considerations, such as protecting civilian infrastructure and food sources. For environmental ethics, it serves as a foundational biblical text for environmental stewardship and conservation. It underscores the idea that natural resources are not merely tools for immediate exploitation but vital provisions to be managed responsibly for future generations, aligning with themes found in the cultural mandate of Genesis 1:28 and the declaration that the earth is the Lord's in Psalm 24:1.
Christ-Centered Fulfillment
Deuteronomy 20:19, with its emphasis on preserving life-sustaining resources and limiting destruction, finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the embodiment of divine wisdom and the ultimate provider of true sustenance. While the Old Testament law protects physical fruit trees, Jesus declares Himself to be the "true vine", from whom all spiritual fruit and life flow. He came not to destroy but to give life, and give it abundantly. His ministry was characterized by healing, feeding the hungry (as seen in Matthew 14:13-21), and restoring brokenness, rather than causing wanton destruction. Just as the law protected the tree that is "man's life," Christ is the very source of eternal life for humanity, the true "bread of life" and the "living water". His sacrifice on the cross was not an act of destruction but the ultimate act of preservation, taking away the sin of the world so that humanity might be reconciled to God and flourish eternally, embodying the deepest possible care for human life and its ultimate sustenance.