Deuteronomy 20:20

Translation
King James Version
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.
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KJV (with Strong's)
Only the trees H6086 which thou knowest H3045 that they be not trees H6086 for meat H3978, thou shalt destroy H7843 and cut them down H3772; and thou shalt build H1129 bulwarks H4692 against the city H5892 that maketh H6213 war H4421 with thee, until it be subdued H3381.
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Complete Jewish Bible
However, if you know that certain trees provide no food, you may destroy them and cut them down, in order to build siege-works against the town making war with you, until it falls.
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Berean Standard Bible
But you may destroy the trees that you know do not produce fruit. Use them to build siege works against the city that is waging war against you, until it falls.
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American Standard Version
Only the trees of which thou knowest that they are not trees for food, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it fall.
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World English Bible Messianic
Only the trees that you know are not trees for food, you shall destroy and cut them down. You shall build bulwarks against the city that makes war with you, until it falls.
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Geneva Bible (1599)
Onely those trees, which thou knowest are not for meate, those shalt thou destroy and cut downe, and make fortes against the citie that maketh warre with thee, vntil thou subdue it.
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Young's Literal Translation
Only, the tree, which thou knowest that it is not a fruit-tree, it thou dost destroy, and hast cut down, and hast built a bulwark against the city which is making with thee war till thou hast subdued it.
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See also
Deuteronomy 1:28Ecclesiastes 9:14Jeremiah 33:4Ezekiel 17:17Jeremiah 6:6Isaiah 37:332 Chronicles 26:15
In the KJVVerse 5,448 of 31,102

Study This Verse

SUMMARY

Deuteronomy 20:20 presents a crucial military regulation that distinguishes between types of trees permissible for use during a siege. It allows for the felling of non-fruit-bearing trees to construct siege works, while implicitly reinforcing the prohibition against destroying fruit-bearing trees, as established in the preceding verse. This command reflects God's profound wisdom in balancing the strategic necessities of warfare with the long-term stewardship of vital natural resources, ensuring both the successful prosecution of conflict and the sustained well-being of the Israelite community and the land. It underscores a divine principle of discernment and responsible resource management, even amidst the harsh realities of ancient warfare.

CONTEXT

  • Literary Context: This verse is intricately woven into a comprehensive set of laws governing warfare found in Deuteronomy 20. The chapter initiates with provisions for military preparation, including spiritual encouragement and exemptions from service for those recently married, newly planted vineyards, or those fearful (Deuteronomy 20:5-8). It then outlines the protocol for engaging enemy cities, emphasizing an initial offer of peace before any military action (Deuteronomy 20:10-12). Verses 19 and 20 specifically address the ethical treatment of agricultural resources during a siege. Deuteronomy 20:19 explicitly prohibits the destruction of fruit trees, declaring that "the tree of the field is man's life." Verse 20 serves as a vital clarification and complement, granting permission to fell non-fruit-bearing trees for military construction, thus providing a balanced and pragmatic approach to resource utilization in the context of armed conflict.
  • Historical & Cultural Context: Ancient Near Eastern warfare frequently involved prolonged sieges, necessitating the construction of elaborate siege engines, ramps, and fortifications (often referred to as bulwarks or mounds) to breach city defenses. Wood was an indispensable material for such constructions. In an agrarian society like ancient Israel, fruit trees were exceptionally valuable, representing a long-term investment in food security, a source of sustenance, and a powerful symbol of prosperity and divine blessing. Their destruction would have inflicted severe, long-term economic and ecological consequences on the land and its inhabitants. The law in Deuteronomy 20:19-20 thus stands out as a unique and remarkably humane regulation when compared to the often brutal and destructive practices of other nations in the region. It reflects Israel's unique covenant relationship with God and the land He had graciously given them, demonstrating a divine concern for sustainable living even amidst the necessities of war.
  • Key Themes: Deuteronomy 20:20 significantly contributes to several overarching themes within Deuteronomy and the broader Pentateuch. Firstly, it highlights Resource Management and Stewardship, emphasizing God's profound concern for the preservation of vital resources and the long-term well-being of His people, even within the challenging context of conflict. This aligns with the broader biblical mandate for humanity to exercise wise dominion over creation, as first articulated in Genesis 1:28. Secondly, it exemplifies Strategic and Practical Wisdom in Warfare, demonstrating that God's laws are not merely abstract principles but provide concrete, practical guidance for all aspects of life, including military campaigns. The precise distinction between fruit and non-fruit trees reveals a pragmatic approach to achieving military objectives while upholding essential ethical boundaries. Finally, the verse underscores the theme of Divine Restraint and Ethical Conduct, even in the brutal realities of war, reflecting God's character and His desire for justice, order, and compassionate governance to prevail even in chaotic circumstances. This principle of restraint is a hallmark of God's covenant with Israel, setting them apart from surrounding nations.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • knowest (Hebrew, yâdaʻ', H3045): This word (H3045) signifies not merely intellectual apprehension but often a deep, experiential knowledge, discernment, or recognition. In this context, it implies a careful, deliberate act of identifying and distinguishing between trees. The command requires the Israelite soldiers to actively assess and "know" which trees are not "for meat," emphasizing thoughtful action over indiscriminate destruction. This highlights a principle of responsible decision-making even in the heat of battle.
  • meat (Hebrew, maʼăkâl', H3978): Derived from the root "to eat," this term (H3978) refers to anything edible, including food, fruit, or provisions. When paired with "trees," it specifically denotes fruit-bearing trees—those that yield sustenance. The phrase "trees for meat" is therefore a clear descriptor for productive, food-providing trees, whose preservation is mandated. This word is central to the distinction being made, highlighting the economic and life-sustaining value of these resources.
  • bulwarks (Hebrew, mâtsôwr', H4692): This term (H4692) refers to a siege mound, fortification, or military structure used during a siege. It can also denote the act of besieging itself or a place of siege. In this verse, it specifies the legitimate military purpose for which the non-fruit-bearing trees could be felled. The construction of "bulwarks" was essential for assaulting a fortified city, emphasizing that the permission to cut down trees was not for wanton destruction but for a defined, strategic military objective.

Verse Breakdown

  • "Only the trees which thou knowest that they [be] not trees for meat,": This opening clause establishes the precise condition under which trees may be felled. It places the responsibility on the Israelite army to exercise discernment ("thou knowest") to differentiate between trees that yield edible fruit (and are thus protected) and those that do not. This sets a clear boundary, preventing indiscriminate destruction and emphasizing a thoughtful, principled approach to resource management.
  • "thou shalt destroy and cut them down;": This grants explicit permission and command to fell the non-fruit-bearing trees. The verbs "destroy" (H7843, shâchath, implying ruin or corruption) and "cut them down" (H3772, kârath, meaning to cut off or cut down) indicate decisive action. This permission is given precisely because these trees do not serve the vital purpose of providing food, making them suitable for military use in a way that fruit trees are not.
  • "and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.": This final clause specifies the precise and legitimate purpose for felling these trees: to construct siege works ("bulwarks") against the enemy city. The ultimate objective is the "subduing" (H3381, yârad, to bring down or subdue) of the city, indicating the strategic necessity of these actions. This reinforces that the permission to cut trees is not for arbitrary destruction but for a defined military goal, ensuring that even in warfare, actions are purposeful and directed towards a just and necessary end.

Literary Devices

The primary literary device at play in Deuteronomy 20:20 is Contrast. This verse directly contrasts with the preceding Deuteronomy 20:19, which strictly prohibits the destruction of fruit-bearing trees. By presenting a clear distinction between "trees for meat" (fruit trees) and those "not trees for meat" (non-fruit trees), the text highlights the nuanced and discerning nature of God's law. This Legal Instruction is remarkably precise, providing clear, practical guidance for a specific military scenario while upholding an underlying ethical principle of stewardship. The passage also employs Pragmatism, offering a realistic solution for military necessity (building siege works) without sacrificing long-term ecological and economic well-being. This demonstrates a divine wisdom that is both idealistic in its ethical demands and practical in its application to real-world situations, reflecting God's concern for both immediate needs and future implications.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 20:20, while seemingly a specific military regulation, profoundly reflects God's character and His overarching concern for creation and humanity. It extends the principle of wise dominion and stewardship, first articulated in Genesis 1:28, into the challenging and often brutal context of warfare. God, as the ultimate Creator and Provider, instills in His people a responsibility to manage resources judiciously, even when facing an enemy. This command prevents wanton destruction and promotes a long-term perspective, valuing sustained life and productivity over immediate, unbridled military advantage. It speaks to a divine economy that seeks preservation and sustainability, even amidst the chaos of conflict, demonstrating that God's order and wisdom can penetrate every sphere of human activity, guiding His people towards ethical conduct that reflects His own nature.

REFLECTION AND APPLICATION

Deuteronomy 20:20 offers profound lessons that transcend its ancient military context, challenging us to critically examine our approach to resources and objectives in all areas of life. It calls us to cultivate a posture of discerning stewardship, where we carefully weigh immediate needs against long-term consequences and ethical implications. In our modern world, this translates into crucial considerations in business ethics, environmental policies, personal consumption habits, and even our use of time and talents. We are called to identify what is truly "for meat"—that which sustains life, provides enduring value, and contributes to the long-term well-being of future generations and the flourishing of creation—and to protect it fiercely. Conversely, we must discern what can be "cut down"—resources or methods that, while potentially useful for achieving a goal, do not compromise essential, life-sustaining principles or God-given values. This principle encourages us to pursue our goals with wisdom, integrity, and a deep respect for the created order, understanding that true success is not merely achieving an objective but doing so in a way that honors God and preserves what is truly valuable for His kingdom and His people. It reminds us that even in our most aggressive pursuits, divine wisdom calls for restraint, foresight, and ethical responsibility.

Questions for Reflection

  • What "fruit trees" in my life or sphere of influence (e.g., relationships, health, spiritual disciplines, natural resources) am I tempted to "cut down" for immediate gain, and how can I practice better stewardship?
  • How can the principle of discerning between what is "for meat" and what is "not for meat" guide my decision-making in personal, professional, or communal contexts today, particularly when faced with difficult choices?
  • In what situations do I need to balance achieving a necessary objective with adhering to ethical principles and long-term sustainability, reflecting God's wisdom?
  • How does God's specific guidance in warfare, as seen in this verse, encourage me to seek His wisdom and apply His principles in all areas of my life, even the most challenging and seemingly secular ones?

FAQ

Why is God so specific about trees in warfare?

Answer: God's specificity about trees in warfare, particularly the distinction between fruit-bearing and non-fruit-bearing trees, highlights several key divine concerns. Firstly, it underscores God's deep care for the land and its long-term productivity, reflecting His role as Creator and Sustainer. Fruit trees were a vital, sustainable food source for the Israelite community, representing future sustenance, economic stability, and a symbol of covenant blessing. Their wanton destruction would have had devastating, long-lasting consequences for the land and its people. Secondly, it demonstrates God's commitment to ethical conduct and wise stewardship, even in the brutal context of war. Unlike other ancient Near Eastern armies that often practiced scorched-earth tactics, Israel was commanded to exercise restraint and discernment. This command teaches that even when pursuing a legitimate military objective, there are boundaries and principles that must not be violated, reflecting a higher moral standard for God's covenant people. It also shows God's practical wisdom, allowing for necessary military engineering while preserving essential resources.

Does this ancient law about trees apply to modern warfare or environmental ethics?

Answer: While the literal application of Deuteronomy 20:20 to modern warfare is complex due to technological advancements and the nature of contemporary conflict, the underlying principles are profoundly relevant to contemporary environmental ethics and resource management. The core message is one of stewardship and discernment. It teaches that even in times of conflict, crisis, or when pursuing a significant goal, we must not thoughtlessly destroy resources that are vital for long-term well-being and the flourishing of future generations. This principle can be applied to debates about deforestation, sustainable agriculture, responsible resource extraction, and broader environmental protection. It calls us to consider the long-term impact of our actions, to distinguish between what is truly expendable for a temporary objective and what is essential for sustained life and human flourishing. Thus, the spirit of the law encourages responsible environmental practices and ethical decision-making in all spheres of life, urging us to be good stewards of God's creation, understanding that the earth is the Lord's and everything in it (Psalm 24:1).

CHRIST-CENTERED FULFILLMENT

Deuteronomy 20:20, with its nuanced wisdom regarding resource management in warfare, finds its ultimate fulfillment and deeper meaning in Christ. While the Old Testament law pertains to physical warfare and the preservation of literal fruit trees, Christ's mission and kingdom usher in a spiritual warfare (Ephesians 6:12) against principalities and powers, sin, and death. In this ultimate spiritual battle, Christ demonstrates the perfect discernment and stewardship. He did not "cut down" or destroy what was eternally valuable (humanity, created in the image of God) for the sake of achieving His objective, but rather preserved and redeemed it through His own sacrificial life, death, and resurrection. The wisdom of Deuteronomy 20:20 foreshadows Christ's perfect balance of divine power and sacrificial love, where the "bulwarks" of sin and death are not overcome by indiscriminate destruction, but by His strategic, purposeful, and ultimately redemptive act on the cross (Colossians 2:15). He is the one who, in His spiritual conquest, preserves the "trees for meat"—the souls of humanity, bringing them to bear eternal fruit through His Spirit (John 15:5). The meticulous care for creation and the ethical conduct in warfare commanded in the Law ultimately point to the perfect character of Christ, who perfectly fulfills all righteousness and establishes a kingdom of enduring life and flourishing, where true victory is achieved through preservation, redemption, and the making of all things new (Revelation 21:5).

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Commentary on Deuteronomy 20 verses 10–20

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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