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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 20:6 presents a compassionate exemption from military service for any man who has planted a vineyard but has not yet enjoyed its fruit. This specific provision, part of Israel's broader laws of warfare, underscores God's profound care for the individual's well-being, acknowledging the significant investment of labor and time involved in viticulture. It ensures that individuals have the opportunity to experience the blessings of their diligent work before risking their lives in battle, thereby preventing the tragic scenario where their unfulfilled toil would benefit another. This law beautifully illustrates divine justice and a deep appreciation for human effort and personal fulfillment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 20:6 employs several effective literary devices to convey its profound message. It is structured as a Casuistic Law, a common form in ancient Near Eastern legal codes, presenting a specific case or condition ("If a man has planted a vineyard...") and prescribing a precise consequence or directive ("...then let him go and return unto his house..."). This "if-then" format provides clear, actionable guidance. The verse opens with a Rhetorical Question ("And what man [is he] that hath planted a vineyard, and hath not [yet] eaten of it?"), which serves to engage the audience, highlight the self-evident nature of the compassionate exemption, and evoke empathy for the individual's predicament. Furthermore, there is a powerful element of Irony or Contrast in the chilling phrase "lest he die in the battle, and another man eat of it." This stark juxtaposition between the planter's arduous effort and another's unearned consumption underscores the profound injustice and personal tragedy that the divine law seeks to avert, emphasizing the value God places on personal fulfillment and the enjoyment of one's labor. Finally, the Symbolism of the vineyard itself is potent, representing not just agricultural investment but also long-term hope, diligent cultivation, and the tangible, anticipated results of sustained effort.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 20:6 offers a profound window into God's character as a compassionate and just sovereign who intimately values the individual and their diligent labor. Far from being a mere military regulation, it embodies a deep theological principle: God desires His people to experience the full blessing and enjoyment of their efforts. This divine concern for personal fulfillment and the prevention of unfulfilled toil speaks to a broader biblical theology where God is not only concerned with collective obedience and national destiny but also with the flourishing and well-being of each person. It underscores the idea that human labor, when undertaken faithfully, is a gift from God intended to be enjoyed, not merely endured or tragically cut short. This principle finds echoes throughout Scripture, emphasizing the importance of savoring the blessings God provides and recognizing His hand in enabling us to work and enjoy the fruit of that work, fostering a spirit of gratitude and contentment.
REFLECTION AND APPLICATION
Deuteronomy 20:6 offers timeless wisdom for believers today, prompting us to reflect deeply on the vital balance between our commitments, our investments, and our capacity to truly enjoy the blessings God provides. In a culture that often glorifies relentless striving, immediate gratification, or the pursuit of the "next big thing," this ancient law serves as a profound reminder of the divine principle that there is a season for sowing and a season for reaping, and that God desires us to experience the joy of the harvest. It challenges us to honestly assess whether we are genuinely savoring the fruits of our labor—whether in our careers, relationships, spiritual disciplines, or personal projects—or if we are perpetually moving to the next task without pausing to appreciate what has been accomplished. This verse also serves as a powerful testament to God's personal concern for each of us; He is not a distant, impersonal deity but one who cares deeply about our individual well-being and the fulfillment of our life's significant endeavors. As stewards of the time, talents, and resources He has entrusted to us, we are called not only to work diligently but also to cultivate a spirit of gratitude and contentment, recognizing the enjoyment of our efforts as a precious gift from our benevolent Creator.
Questions for Reflection
FAQ
Why was planting a vineyard specifically mentioned among the exemptions?
Answer: Planting a vineyard was specifically mentioned because it represented a uniquely significant, long-term, and vulnerable investment in ancient Israelite society. Unlike many other agricultural endeavors, a vineyard required several years of diligent care and patient waiting (typically 3-5 years) before it produced its first viable harvest. Furthermore, according to Mosaic Law, the firstfruits often had specific religious or cultural restrictions (Leviticus 19:23-25), meaning the true enjoyment of the vineyard's bounty might be even further off. To die in battle before this substantial investment came to fruition would be a profound personal and economic tragedy, not only for the individual but potentially for his family and the community. God's law, therefore, highlights a compassionate concern for the individual's right to enjoy the tangible results of their most significant, patient, and hope-filled labors, preventing the injustice of "another man eat of it." This specific mention underscores the divine value placed on the fulfillment of long-term personal endeavors and the sanctity of one's life work.
Does this law imply that God values personal gain over national defense?
Answer: No, this law does not imply that God values personal gain over national defense; rather, it demonstrates a holistic and wise approach to warfare that prioritizes both the well-being of the individual and the spiritual readiness of the nation. The exemptions in Deuteronomy 20:5-8 are not about avoiding duty but about ensuring that those who do go to battle are fully committed and not burdened by significant unfulfilled life milestones or personal anxieties. A man who has just planted a vineyard, built a house, or is newly betrothed would likely be preoccupied, distracted, and less effective in battle, potentially even demoralizing others (Deuteronomy 20:8). By allowing these individuals to return home, God ensures a more focused, unified, and spiritually prepared fighting force, trusting that He, the Lord, would ultimately fight for Israel (Deuteronomy 20:4). It reflects God's compassionate justice, recognizing the deep human desire to see the fruit of one's labor and to fulfill significant life events, while simultaneously fostering a more effective and trusting army.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 20:6, with its compassionate exemption for the vineyard planter, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The law speaks to the deep human desire to see the fruit of one's labor and to avoid the tragedy of unfulfilled toil. In a spiritual sense, humanity has been "planting" and striving throughout history, yet often finds itself unable to "eat of the fruit" due to the pervasive reality of sin and death, which perpetually threatens to claim our efforts and leave us unfulfilled. Jesus, however, is the ultimate "planter" and the "true vine" (John 15:1), whose life, perfect obedience, sacrificial death, and glorious resurrection represent the ultimate, perfect investment. He did not "die in battle" in vain, but rather, His voluntary sacrifice on the cross ensures that we, His people, can partake of the eternal and abundant "fruit" of His labor—salvation, reconciliation with God, and everlasting life. He came that we might have life, and have it more abundantly (John 10:10), not that our efforts would be cut short and enjoyed by another (i.e., by sin or death). Through Christ, we are invited to enter into a spiritual rest from our futile striving and to enjoy the immeasurable blessings that flow from His completed work (Hebrews 4:9-10). He ensures that the "vineyard" of our lives, planted in Him and bearing fruit by His Spirit, will indeed yield eternal fruit, and that we will ultimately "eat of it" in His glorious presence, experiencing the full and everlasting fulfillment of all God's promises in His eternal kingdom (Revelation 22:2).