TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 20:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
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 20:3 presents a powerful priestly exhortation to the Israelite army on the brink of battle, designed to instill divine courage and unwavering trust in God. This verse serves as a direct, multi-faceted command to the soldiers to actively resist all forms of fear, panic, and terror, profoundly reminding them that their victory is not predicated on their own strength or the perceived might of their adversaries, but solely on the Lord's unfailing presence and His commitment to fight on their behalf. It encapsulates a foundational theological principle: true security, bravery, and effectiveness in the face of daunting challenges are rooted in a steadfast faith in God's sovereign power and covenant faithfulness.
Context
Literary Context
This verse is an integral component of the detailed laws of warfare articulated in Deuteronomy 20, a chapter delivered by Moses to the Israelites as they stand poised to enter the Promised Land. The chapter commences by establishing the divine premise for Israelite engagement in battle, emphatically stating that God Himself would accompany them to fight against their enemies (Deuteronomy 20:1-4). Immediately preceding this verse, the priest is mandated to address the army, a ritualistic act intended to prepare the soldiers not only psychologically but, more importantly, spiritually. Following this profound exhortation, the chapter delineates specific exemptions from military service—for those who have recently built a house, planted a vineyard, or are betrothed, as well as for those who are genuinely afraid and fainthearted (Deuteronomy 20:5-8). This sequence highlights the profound importance of internal resolve and faith, implying that fear could be contagious and detrimental to the army's morale and overall effectiveness.
Historical & Cultural Context
The historical backdrop for this divine command is the Plains of Moab, a critical juncture where the Israelites were about to cross the Jordan River and embark on the conquest of Canaan. This period marked a pivotal transition in their history, moving from nomadic wanderings to the establishment of their nation in a land inhabited by formidable, often idolatrous, peoples. Warfare in the ancient Near East was frequently perceived as a contest between the respective deities of opposing nations, and an army's morale was intrinsically linked to the perceived favor of their god. For Israel, this was not merely a conventional military campaign but a "holy war" or herem, where Yahweh was unequivocally the ultimate warrior. While priestly addresses were common in many ancient cultures, for Israel, this address uniquely centered on Yahweh's direct involvement and omnipotence, starkly contrasting with the reliance on human strength or pagan deities prevalent in surrounding nations. This emphasis on God fighting for them would have represented a radical departure from the norm, fostering a distinct national identity rooted in divine covenant rather than solely in military prowess.
Key Themes
Deuteronomy 20:3 profoundly contributes to several overarching theological themes within Deuteronomy and the broader Pentateuch. Central to its message is the theme of Divine Presence and Assistance, underscoring that God is not a distant deity but actively accompanies His people into their struggles, fighting on their behalf. This assurance forms the bedrock of the command to Overcome Fear, which is powerfully reiterated through multiple negative injunctions, emphasizing the absolute necessity of resisting panic and terror in the face of overwhelming odds. The verse implicitly calls for Trust in God's Sovereignty, redirecting the soldiers' focus from the formidable strength of their enemies to the Lord's absolute power and unwavering faithfulness to His covenant promises. This unwavering reliance on God's ability to deliver is presented as the true source of courage. Furthermore, while literally addressing military readiness, the principles embedded within this verse highlight the broader importance of Spiritual Preparedness and faith as indispensable prerequisites for engaging in any significant challenge or undertaking, whether physical or spiritual, echoing the call to be strong and courageous found elsewhere, such as in Joshua's commission.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to soften." In this context, it describes a heart (lêbâb, H3824) that lacks firmness, resolve, or courage, suggesting an internal state of being easily discouraged, yielding to fear, or becoming "faint-hearted." It implies a critical lack of mental and emotional fortitude necessary to stand firm in battle.
A primitive root meaning "to fear" or "to revere." Here, in the negative imperative ("fear not"), it is a direct command to not experience general apprehension, dread, or terror. While the root can also mean reverence, in this context of battle, it is a foundational call to trust in God, as the presence of God often negates the need for human fear in the face of adversaries.
A primitive root meaning "to awe or dread," and by implication, "to harass." This term conveys a deeper, more intense level of fear than mere apprehension, implying being utterly dismayed, broken in spirit, or crushed by the perceived overwhelming power or might of the enemy. It speaks to a state of being paralyzed by dread, often leading to flight or surrender, and is the strongest of the four negative injunctions against fear in this verse.
Verse Breakdown
Literary Devices
Deuteronomy 20:3 masterfully employs several potent literary devices to achieve its profound persuasive and didactic effect. The most prominent is the skillful use of Repetition and Climax through the accumulation of four distinct synonyms for fear: "faint," "fear not," "tremble," and "terrified." This rhetorical device, often termed Synonymic Parallelism or Gradation, meticulously intensifies in meaning, progressing from an internal weakening of resolve, to general apprehension, then to physical agitation, and finally to utter, paralyzing dismay. This comprehensive listing underscores the absolute necessity of eradicating all forms of fear from the soldiers' hearts. The verse also functions as a direct Exhortation or Apostrophe, as the priest directly addresses "O Israel," calling the entire nation (represented by its army) to a specific, faith-driven action. The imperative mood used throughout the series of commands ("let not... fear not... do not tremble... neither be ye terrified") further underscores the urgency, divine authority, and non-negotiable nature of the command, reinforcing the message that courage is a spiritual imperative.
Theological and Thematic Connections
The command articulated in Deuteronomy 20:3 is profoundly rooted in the foundational theological truth that Yahweh is Israel's Divine Warrior, who actively fights on behalf of His covenant people. This concept is far more than a mere tactical advantage; it is a profound testament to God's unwavering covenant faithfulness, His omnipotence, and His direct, active involvement in the lives and historical trajectory of His chosen nation. It fundamentally shifts the paradigm of warfare from reliance on human might or strategic brilliance to absolute dependence on divine power, teaching Israel that their victories are ultimately God's victories and a demonstration of His sovereignty. This principle extends far beyond the ancient context of physical battles, teaching believers across all generations that in all of life's spiritual, emotional, and physical challenges, an unwavering reliance on God's constant presence and His indomitable power is the ultimate source of courage, peace, and ultimate triumph, rather than succumbing to the overwhelming nature of circumstances or the perceived might of adversaries.
Reflection and Application
Deuteronomy 20:3, while originating in the ancient context of physical warfare, resonates profoundly with the spiritual and psychological battles that believers face in every generation. We are called to live lives of unwavering faith in a world frequently characterized by pervasive fear, profound uncertainty, and relentless opposition. This verse serves as a timeless reminder that the divine command to "fear not" is not a naive dismissal of genuine danger, but rather a profound theological call to reorient our perspective from the overwhelming magnitude of the threat to the omnipotence and faithfulness of our God. Just as the Israelites were assured of God's tangible presence and active participation in their battles, so too are believers promised the indwelling Spirit and the constant, abiding presence of Christ in their ongoing struggles against sin, temptation, and the spiritual forces of darkness. True courage, therefore, is not the mere absence of fear, but the conscious, deliberate decision to act in faith despite the presence of fear, knowing with absolute certainty that the Lord fights for us, equips us, and empowers us for every challenge. This passage encourages us to confront our anxieties and trepidations by actively trusting in God's sovereign power, His unfailing promises, and His steadfast love, thereby allowing His peace, which surpasses all understanding, to guard our hearts and minds in Christ Jesus.
Questions for Reflection
FAQ
Why was it important for a priest, not a military commander, to give this speech?
The priest's pivotal role in delivering this exhortation underscored the profoundly theological nature of Israel's warfare. It was not merely a geopolitical conflict but a holy war, divinely commanded and ultimately led by God Himself. By having the priest, the representative of God's covenant, speak to the army, the focus was firmly placed on God's active presence, His covenant promises, and the spiritual readiness and purity of the army, rather than solely on human military strategy, numerical superiority, or individual prowess. This ritualistic address served as a powerful reminder to the soldiers that their ultimate victory came from the Lord, not from their own numbers, skill, or might. It also served to distinctly differentiate Israel's approach to warfare from that of pagan nations, where military success was often attributed to human strategic genius or the capricious favor of local deities. The priest's words were a direct channel of divine assurance, reinforcing the core message of Deuteronomy 20:4, which explicitly states, "For the LORD your God is he that goeth with you, to fight for you against your enemies, to save you."
Christ-Centered Fulfillment
Deuteronomy 20:3, with its powerful and repeated call to courage rooted in the assurance of God's active presence, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament priest exhorted Israel to face physical enemies in a literal war, Christ, as our Great High Priest, uniquely equips His followers for the spiritual warfare against sin, death, and the principalities and powers of darkness. The ancient promise that God would "fight for you" is fully and definitively realized in Jesus, who decisively triumphed over humanity's greatest adversaries—sin, Satan, and death—through His crucifixion and resurrection (Colossians 2:15). He is the true Lamb of God who takes away the sin of the world and the victorious Lion of the tribe of Judah. Believers are now called to "be strong in the Lord, and in the power of his might" (Ephesians 6:10), not to faint, fear, tremble, or be terrified, precisely because Christ has already overcome the world and its trials (John 16:33). His indwelling Holy Spirit provides the divine courage, supernatural peace, and empowering strength to face all of life's challenges, transforming the ancient call to military bravery into a timeless spiritual mandate to live fearlessly in the absolute assurance of His unfailing presence and ultimate, eternal victory (Matthew 28:20).