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Commentary on Deuteronomy 20 verses 1–9
Israel was at this time to be considered rather as a camp than as a kingdom, entering upon an enemy's country, and not yet settled in a country of their own; and, besides the war they were now entering upon in order to their settlement, even after their settlement they could neither protect nor enlarge their coast without hearing the alarms of war. It was therefore needful that they should have directions given them in their military affairs; and in these verses they are directed in managing, marshalling, and drawing up their own forces. And it is observable that the discipline of war here prescribed is so far from having any thing in it harsh or severe, as is usual in martial law, that the intent of the whole is, on the contrary, to encourage the soldiers, and to make their service easy to them.
I. Those that were disposed to fight must be encouraged and animated against their fears.
1.Moses here gives a general encouragement, which the leaders and commanders in the war must take to themselves: "Be not afraid of them, Deu 20:1. Though the enemy have ever so much the advantage by their numbers (being more than thou), and by their cavalry (their armies being much made up of horses and chariots, which thou art not allowed to multiply), yet decline not coming to a battle with them, dread not the issue, nor doubt of success." Two things they must encourage themselves with in their wars, provided they kept close to their God and their religion, otherwise they forfeited these encouragements: - (1.) The presence of God with them: "The Lord thy God is with thee, and therefore thou art not in danger, nor needest thou be afraid." See Isa 41:10. (2.) The experience they and their fathers had had of God's power and goodness in bringing them out of the land of Egypt, in defiance of Pharaoh and all his hosts, which was not only in general a proof of the divine omnipotence, but to them in particular a pledge of what God would do further for them. He that saved them from those greater enemies would not suffer them to be run down by those that were every way less considerable, and thus to have all he had done for them undone again.
2.This encouragement must be particularly addressed to the common soldiers by a priest appointed, and, the Jews say, anointed, for that purpose, whom they call the anointed of the war, a very proper title for our anointed Redeemer, the captain of our salvation: This priest, in God's name, was to animate the people; and who so fit to do that as he whose office it was as priest to pray for them? For the best encouragements arise from the precious promises made to the prayer of faith. This priest must, (1.) Charge them not to be afraid (Deu 20:3), for nothing weakens the hands so much as that which makes the heart tremble, Deu 20:3. There is need of precept upon precept to this purport, as there is here: Let not your hearts be tender (so the word is), to receive all the impressions of fear, but let a believing confidence in the power and promise of God harden them. Fear not, and do not make haste (so the word is), for he that believeth doth not make more haste than good speed. "Do not make haste either rashly to anticipate your advantages or basely to fly off upon every disadvantage." (2.) He must assure them of the presence of God with them, to own and plead their righteous cause, and not only to save them from their enemies, but to give them victory over them, Deu 20:4. Note, Those have no reason to fear that have God with them. The giving of this encouragement by a priest, one of the Lord's ministers, intimates, [1.] That it is very fit that armies should have chaplains, not only to pray for them, but to preach to them, both to reprove that which would hinder their success and to raise their hopes of it. [2.] That it is the work of Christ's ministers to encourage his good soldiers in their spiritual conflict with the world and the flesh, and to assure them of a conquest, yea, more than a conquest, through Christ that loved us.
II. Those that were indisposed to fight must be discharged, whether the indisposition did arise,
1.From the circumstances of a man's outward condition; as, (1.) If he had lately built or purchased a new house, and had not taken possession of it, had not dedicated it (Deu 20:5), that is, made a solemn festival for the entertainment of his friends, that came to him to welcome him to his house; let him go home and take the comfort of that which God had blessed him with, till, by enjoying it for some time, he become less fond of it, and consequently less disturbed in the war by the thoughts of it, and more willing to lie and leave it. For this is the nature of all our worldly enjoyments, that they please us best at first; after a while we see the vanity of them. Some think that this dedication of their houses was a religious act, and that they took possession of them with prayers and praises, with a solemn devoting of themselves and all their enjoyments to the service and honour of God. David penned the 30th Psalm on such an occasion, as appears by the title. Note, He that has a house of his own should dedicate it to God by setting up and keeping up the fear and worship of God in it, that he may have a church in his house; and nothing should be suffered to divert a man from this. Or, (2.) If a man had been at a great expense to plant a vineyard, and longed to eat of the fruit of it, which for the first three years he was forbidden to do by the law (Lev 19:23, etc.), let him go home, if he has a mind, and gratify his own humour with the fruits of it, Deu 20:6. See how indulgent God is to his people in innocent things, and how far from being a hard Master. Since we naturally covet to eat the labour of our hands, rather than an Israelite should be crossed therein, his service in war shall be dispensed with., Or, (3.) If a man had made up his mind to be married, and the marriage were not solemnized, he was at liberty to return (Deu 20:7), as also to tarry at home for one year after marriage (Deu 24:5), for the terrors of war would be disagreeable to a man who had just welcomed the soft scene of domestic attachment. And God would not be served in his wars by pressed men, that were forced into the army against their will, but they must all be perfectly volunteers. Psa 110:3, Thy people shall be willing. In running the Christian race, and fighting the good fight of faith, we must lay aside every weight, and all that which would clog and divert our minds and make us unwilling. The Jewish writers agree that this liberty to return was allowed only in those wars which they made voluntarily (as bishop Patrick expresses it), not those which were made by the divine command against Amalek and the Canaanites, in which every man was bound to fight.
2.If a man's indisposition to fight arose from the weakness and timidity of his own spirit, he had leave to return from the war, Deu 20:8. This proclamation Gideon made to his army, and it detached above two-thirds of them, Jdg 7:3. Some make the fearfulness and faintheartedness here supposed to arise from the terrors of an evil conscience, which would make a man afraid to look death and danger in the face. It was then thought that men of loose and profligate lives would not be good soldiers, but must needs be both cowards in an army and curses to it, the shame and trouble of the camp; and therefore those who were conscious to themselves of notorious guilt were shaken off. But it seems rather to be meant of a natural fearfulness. It was partly in kindness to them that they had their discharge (for, though shamed, they were eased); but much more in kindness to the rest of the army, who were hereby freed from the incumbrance of such as were useless and unserviceable, while the danger of infection from their cowardice and flight was prevented. This is the reason here given: Lest his brethren's heart fail as well as his heart. Fear is catching, and in an army is of most pernicious consequence. We must take heed that we fear not the fear of those that are afraid, Isa 8:12.
III. It is here ordered that, when all the cowards were dismissed, then captains should be nominated (Deu 20:9), for it was in a special manner necessary that the leaders and commanders should be men of courage. That reform therefore must be made when the army was first mustered and marshalled. The soldiers of Christ have need of courage, that they may quit themselves like men, and endure hardness like good soldiers, especially the officers of his army.
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SUMMARY
Deuteronomy 20:2 lays the groundwork for ancient Israelite military engagement, establishing the indispensable role of the priest in preparing the army for conflict. This verse mandates that as the soldiers approach the battlefront, the priest is to step forward and address the people, underscoring that Israel's military endeavors were not merely human undertakings but sacred enterprises under divine oversight, necessitating spiritual counsel and encouragement before any physical confrontation.
CONTEXT
Literary Context: This verse initiates a crucial legal section (Deuteronomy 20:1-9) detailing the ordinances of warfare for Israel as they stood poised to enter and conquer the Promised Land. It immediately follows general exhortations for covenant faithfulness and precedes specific exemptions from military service, such as for those who had built a new house, planted a vineyard, were betrothed, or were fearful. The priest's address, as outlined in Deuteronomy 20:2-4, serves as the spiritual prelude to any engagement, setting a tone of absolute dependence on God's presence and power. It is an integral part of the broader Deuteronomic framework that emphasizes Israel's unique covenant relationship with Yahweh and the necessity of obedience in all aspects of life, including the highly consequential act of warfare.
Historical & Cultural Context: In the ancient Near East, warfare was invariably accompanied by religious rituals, but Israel's practices were distinct due to their monotheistic faith and exclusive covenant with Yahweh. This passage reflects the unique concept of "holy war" in Israel, where battles were fought under divine command and for divine purposes, rather than solely for territorial expansion or plunder. The priest, as a representative of God and guardian of the Law, played a vital role in mediating between the divine and human realms. His presence and address before battle would have served to remind the people of their identity as God's chosen nation and to instill confidence rooted in divine promises, countering the natural anxieties of impending combat. This ritual underscores the belief that Israel's strength came not from its military might but from the LORD who fought on their behalf, a stark contrast to the polytheistic armies of their neighbors.
Key Themes: Deuteronomy 20:2 contributes significantly to several overarching themes within Deuteronomy and the broader Pentateuch. Firstly, it highlights Divine Presence in Warfare, emphasizing that Israel's battles were not fought alone but with the LORD as their ultimate warrior, a theme explicitly stated by the priest in Deuteronomy 20:4. Secondly, it underscores the importance of Spiritual Leadership and Encouragement, as the priest's role was to be a conduit of God's assurance, bolstering the morale and faith of the troops. This aligns with the broader biblical emphasis on leaders who guide the people in reliance on God, as seen in figures like Moses and Joshua. Thirdly, the passage implicitly promotes Trust Over Fear, by providing a spiritual antidote to the natural anxieties of battle. The priest's address was designed to redirect the soldiers' focus from their own limitations to God's limitless power, echoing the frequent command to "be strong and courageous" found throughout the book, such as in Deuteronomy 31:6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 20:2 employs several literary devices to convey its message with clarity and emphasis. It functions primarily as a Prescriptive Law, outlining a specific, mandatory procedure for the Israelites before engaging in warfare, thereby establishing a divine ordinance for their military conduct. The verse also utilizes Emphasis through the deliberate placement of the priest's role at the very beginning of the battle preparations. This highlights the paramount importance of spiritual readiness and divine sanction over purely military strategy. Furthermore, it serves as a form of Foreshadowing, setting the stage for the detailed content of the priest's address that is elaborated in the subsequent verses (Deuteronomy 20:3-4). The structure of the command, starting with the conditional "when ye are come nigh," followed by the direct instruction, provides a clear and unambiguous directive for the nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 20:2 profoundly illustrates the unique nature of Israel's relationship with God, particularly in the context of warfare. It demonstrates that for ancient Israel, military engagements were not secular affairs but deeply spiritual undertakings, where divine presence and intervention were paramount. The priest's mandated role signifies that true victory was not contingent on human might or strategic brilliance alone, but on God's active participation and the people's faithful obedience. This verse underscores the biblical principle that in all of life's "battles," spiritual leadership and reliance on God's word are essential for courage, clarity, and ultimate success. It establishes a pattern where the spiritual dimension precedes and undergirds the physical, reminding believers that their strength comes from the Lord.
REFLECTION AND APPLICATION
Deuteronomy 20:2 offers profound insights for believers today, even though we are not engaged in physical conquest of a promised land. Our lives are filled with spiritual, emotional, and relational "battles" – moments of intense challenge, fear, and uncertainty. This verse reminds us of the critical importance of spiritual preparation and seeking divine counsel before confronting our difficulties. Just as the ancient Israelites needed a priest to remind them of God's presence and promises, we too need to intentionally draw near to God through prayer, Scripture, and the guidance of spiritual leaders. True courage in the face of adversity does not come from self-confidence or human strength, but from a deep, abiding trust in God's faithfulness and His active presence in our lives. When we face our own "battles," whether personal struggles, professional challenges, or spiritual warfare, the principle remains: God's presence is our ultimate source of strength, and His word is our ultimate guide.
Questions for Reflection
FAQ
What was the priest's primary role in battle according to this passage?
Answer: The priest's primary role, as outlined in Deuteronomy 20:2 and expanded upon in the subsequent verses, was to provide spiritual leadership and encouragement to the army before battle. He was to "approach and speak unto the people," reminding them that "the LORD your God is he that goeth with you, to fight for you against your enemies" (Deuteronomy 20:4). His function was not tactical or military in the conventional sense, but rather to instill faith, counter fear, and ensure the army's reliance on divine power rather than their own.
How does this verse relate to the broader laws of warfare in Deuteronomy?
Answer: Deuteronomy 20:2 serves as the spiritual cornerstone for the specific laws of warfare detailed in Deuteronomy 20. It establishes the foundational principle that Israel's military engagements were divinely sanctioned and required spiritual preparation and divine oversight. This verse precedes the practical exemptions from military service and other regulations, emphasizing that the spiritual dimension of "holy war" was paramount, setting the tone for a conflict where God's presence and command were the ultimate determinants of success.
Does this imply that all battles are "holy wars"?
Answer: For ancient Israel, particularly concerning the conquest of Canaan, their battles were uniquely tied to their covenant with God and His specific commands for them to take possession of the Promised Land. Thus, these were indeed "holy wars" in a very specific, historical sense, distinct from typical human conflicts. While the principles of seeking God's guidance and trusting His presence are timeless and applicable to believers facing any challenge, the specific context of divinely commanded military conquest is unique to Israel's history. Believers today engage in spiritual warfare against unseen forces (Ephesians 6:12), not physical battles for land.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 20:2, with its emphasis on the priest's role in preparing God's people for battle, finds its ultimate and glorious fulfillment in Jesus Christ. While the Old Testament priest served as a mediator and a source of divine encouragement before physical conflicts, Christ is our Great High Priest, who has "passed through the heavens" (Hebrews 4:14) and continually intercedes for us. He is not merely one who "approaches and speaks" to us before a battle, but He is the very Captain of our salvation, who has already secured decisive victory over the ultimate enemies: sin, death, and the devil (Hebrews 2:14-15). In the New Covenant, believers are called to engage in spiritual warfare, not against "flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Ephesians 6:12). In this ongoing conflict, Christ Himself is our divine leader, equipping us with the full armor of God (Ephesians 6:10-18) and assuring us that "in all these things we are more than conquerors through him who loved us" (Romans 8:37). He is the one who goes before us, fights for us, and guarantees our ultimate triumph, transforming the Old Testament shadow of a priestly exhortation into the glorious reality of His abiding presence and decisive victory.