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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 20:7 articulates a compassionate military exemption for men who had betrothed a wife but had not yet consummated the marriage. This specific instruction, embedded within Israel's laws of warfare, profoundly underscores the divine value placed on personal relationships, the sanctity of marriage, and the preservation of family lineage, even amidst the dire demands of national defense. It reveals a God who meticulously cares for the individual's well-being and the foundational structures of society, ensuring that life's most significant covenants are honored and fulfilled before a man faces mortal danger.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 20:7 skillfully employs several literary techniques to convey its profound message. The primary legal structure is Casuistic Law, presented as a conditional statement ("If a man has betrothed a wife... then let him go..."). This common ancient Near Eastern legal form clearly defines specific cases and their corresponding legal outcomes, providing clarity and precision for the Israelite community. The verse also utilizes Anticipation or Foreshadowing by explicitly stating the negative consequence ("lest he die in the battle, and another man take her"). This not only provides a compelling rationale for the exemption but also evokes empathy and underscores the divine compassion that undergirds the law, highlighting the tragedy it seeks to prevent. Furthermore, the opening rhetorical question, "And what man [is there]...", serves as a powerful form of Emphasis, drawing the reader's attention to the specific, sensitive nature of this particular exemption and highlighting its exceptional importance among the other military provisions. This rhetorical device engages the audience, prompting them to consider the profound implications of the law.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 20:7 profoundly illustrates God's holistic care for His people, demonstrating that His laws are not merely about external obedience but are deeply rooted in compassion for the individual and a profound respect for the foundational institutions of human society, particularly marriage and family. This exemption reveals a divine wisdom that prioritizes the sacred covenant of marriage and the continuity of lineage, recognizing that these personal fulfillments are integral to the well-being and stability of the community. It teaches that even in times of national crisis and warfare, God's concern extends to the personal milestones and emotional well-being of His children, preventing unnecessary sorrow and ensuring that life's most significant commitments are honored. This principle reflects God's character as one who values life, relationships, and the fulfillment of promises, emphasizing that true strength in a nation comes not just from military might but from the integrity and flourishing of its individual families.
REFLECTION AND APPLICATION
Deuteronomy 20:7 offers timeless principles for personal and communal life, challenging us to deeply consider how we prioritize relationships and sacred commitments, especially when faced with demanding or conflicting circumstances. God's compassionate exemption for the betrothed man reminds us that true wisdom in leadership, whether in family, church, or workplace, involves understanding and valuing the personal circumstances and well-being of individuals. It encourages us to cultivate a culture where human dignity, the sanctity of covenants, and the fulfillment of life's significant milestones are held in high regard, rather than being sacrificed for expediency or perceived efficiency. Just as God sought to prevent unnecessary tragedy and disruption for His people, we are called to act with foresight, empathy, and practical wisdom, ensuring that our actions and decisions reflect a deep care for others and an unwavering commitment to honoring our sacred vows. This verse serves as a powerful reminder that God's plan for us is holistic, encompassing both our spiritual walk and our earthly relationships, and that His grace often manifests through practical, humane considerations that foster flourishing.
Questions for Reflection
FAQ
Why was the betrothal period considered so serious in ancient Israel?
Answer: In ancient Israel, betrothal was far more than a casual engagement; it was a legally binding covenant, the first crucial step of marriage. It was established through formal agreements, often involving a bride-price paid by the groom's family to the bride's family. During this period, which could last up to a year, the betrothed couple was legally recognized as husband and wife, even though they did not yet cohabit. Breaking a betrothal required a formal divorce, and infidelity during this period was treated with the same severity as adultery in a consummated marriage, punishable by death (Deuteronomy 22:23-24). This high regard for betrothal underscored the sanctity of marriage, the importance of lineage, and the stability of the family unit in Israelite society. The exemption in Deuteronomy 20:7 was a divine provision to protect this sacred covenant and the individuals involved from potential tragedy and social stigma.
Does this military exemption apply to other significant life events or commitments?
Answer: While Deuteronomy 20:7 specifically addresses the betrothed man, it is part of a broader set of compassionate exemptions found in Deuteronomy 20:5-7. These include men who had built a new house but not yet dedicated it, and those who had planted a vineyard but not yet enjoyed its fruit. These exemptions collectively demonstrate God's profound and compassionate concern for major life milestones and the fulfillment of significant personal endeavors. The underlying principle is that God values the completion of these foundational life events and the prevention of unnecessary personal tragedy, even in times of national crisis. While the specific applications are culturally bound to ancient Israel, the timeless principle of divine compassion for individual well-being and the honoring of commitments remains a powerful testament to God's character.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 20:7, with its profound emphasis on the sanctity of covenant, the protection of life, and the compassionate consideration for personal fulfillment, finds its ultimate and most glorious fulfillment in Jesus Christ. Just as the law sought to prevent a man from dying before consummating his earthly marriage, Christ, the ultimate Bridegroom, entered into a covenant with humanity, ultimately giving His life not to prevent a tragedy, but to redeem us from the ultimate tragedy of spiritual death and separation from God. Through His perfect life, atoning death, and glorious resurrection, Jesus has "taken" His bride, the Church, into an eternal and unbreakable covenant, ensuring that we will never be left desolate or "taken by another" (spiritually speaking, meaning lost to sin or judgment). He came to ensure that we, His betrothed, would not "die in the battle" of sin and judgment, but would be brought safely into His Father's house, where there are many rooms prepared for us (John 14:2-3). His compassion extends beyond temporary earthly concerns to provide eternal security and the glorious consummation of our union with God, beautifully depicted in the marriage supper of the Lamb (Revelation 19:7-9). Jesus is the true fulfillment of every compassionate provision in the law, ensuring that our spiritual "betrothal" leads to eternal "marriage" and abundant life in Him.