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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 20:8 articulates a specific military regulation within ancient Israel's laws of warfare, instructing designated officers to identify and dismiss any man who is "fearful and fainthearted" before the army engages in battle. This pragmatic directive was designed to safeguard the morale, unity, and effectiveness of the Israelite fighting force, recognizing that individual trepidation could rapidly spread through the ranks and compromise the collective courage essential for securing victory in the Promised Land. It profoundly underscores a divine understanding of human psychology and the critical importance of spiritual and mental fortitude in communal endeavors, particularly those of significant consequence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 20:8 employs several potent literary devices to convey its vital message. Foremost is Pragmatism, as the law is intensely practical, focusing on the tangible outcome of maintaining military effectiveness and morale. It is a clear, actionable directive designed to prevent a specific, negative consequence (the spread of fear). The very structure of the command—identifying a problem and prescribing a direct solution—is a testament to its practical intent. Furthermore, the verse utilizes clear Cause and Effect reasoning: the presence of a fearful individual (cause) has the potential for widespread panic and demoralization among comrades (effect). The instruction to send such a person home is the prescribed intervention to prevent this detrimental effect. The underlying principle of Contagion is central to the verse's logic, illustrating how negative emotions like fear can spread rapidly within a group, much like a communicable disease. This highlights the psychological dynamics at play in collective endeavors. Finally, there is an element of Divine Wisdom embedded in the law, as it demonstrates God's profound understanding of human nature and group psychology, providing a compassionate yet strategically sound policy that prioritizes the holistic well-being and success of His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 20:8 articulates a profound theological principle: God cares not only about the physical strength and numerical superiority of His people but, perhaps more significantly, about their spiritual and psychological fortitude. This law reveals that true strength in God's economy is not merely about outward appearance or brute force, but about an inner disposition of courage, faith, and unwavering trust in Him. It teaches that fear, if left unchecked, can be a destructive force, capable of undermining collective purpose and hindering the fulfillment of divine promises. God's wisdom is strikingly evident in His recognition that a unified and confident spirit is paramount for fulfilling His purposes, whether in literal warfare or in the broader spiritual battles of life. This principle extends far beyond military contexts, highlighting the enduring importance of individual heart posture in the success of any communal endeavor undertaken for God's glory and the advancement of His kingdom.
REFLECTION AND APPLICATION
Deuteronomy 20:8 offers timeless wisdom that transcends its original military context, providing profound insights for personal and communal life in any era. It challenges us to engage in honest self-assessment regarding our own "heart condition" when confronting daunting tasks or participating in collective endeavors. Am I consistently contributing courage, resilience, and unwavering resolve, or am I prone to fear and discouragement that could inadvertently undermine the spirit and effectiveness of those around me? For leaders in any sphere—be it family, church, or workplace—this verse serves as a powerful reminder of the solemn responsibility to discern the morale and readiness of their team. It calls them to proactively identify and address sources of fear, negativity, or timidity, and to diligently foster an environment where faith, courage, and mutual encouragement can genuinely flourish. This is not about shaming or dismissing those who struggle, but rather about strategically positioning individuals and groups for optimal success, recognizing that a single fearful heart can indeed cause the hearts of many to "faint." Ultimately, this ancient law calls us to cultivate a spirit of resilience, trust, and unwavering faith, understanding that our individual disposition has significant ripple effects on the collective body, whether in a family unit, a professional team, or the broader community of faith.
Questions for Reflection
FAQ
Was sending fearful men home a punishment or a compassionate act?
Answer: Sending fearful men home, as prescribed in Deuteronomy 20:8, was primarily a compassionate and highly pragmatic act, rather than a punitive measure. This law reflects God's profound understanding of human psychology and the intricate dynamics of group morale. Forcing a genuinely fearful and fainthearted individual into the horrors of battle would not only be cruel to that person, potentially leading to their unnecessary death or psychological trauma, but it would also be profoundly detrimental to the entire army. The panic, lack of resolve, or flight of one such individual could quickly spread, undermining the courage of others and potentially leading to a catastrophic rout and defeat. By sending them home, the law protected the individual from a situation they were ill-equipped to handle and, more importantly, safeguarded the collective morale, unity, and effectiveness of the fighting force. It was a wise and merciful provision designed for the holistic well-being and ultimate success of the community.
CHRIST-CENTERED FULFILLMENT
While Deuteronomy 20:8 speaks to the practicalities of physical warfare, its underlying principles find profound spiritual fulfillment and transformation in the person and work of Jesus Christ. The ultimate "battle" for humanity is not against flesh and blood, but against sin, death, and the spiritual forces of evil, a conflict that no human, in their own strength, can face without being utterly "fearful and fainthearted." In our fallen state, we are all, in a spiritual sense, unqualified and ill-equipped for this cosmic warfare, prone to spiritual timidity and despair. Yet, Christ does not send us home in our weakness. Instead, He courageously enters the battle on our behalf, becoming the victorious Warrior who conquers sin, death, and the powers of darkness through His crucifixion and glorious resurrection, triumphing over them in a decisive victory at the cross (Colossians 2:15). He then empowers His followers with His Holy Spirit, transforming our fearful hearts into courageous ones, giving us a "spirit not of fear but of power and love and self-control" (2 Timothy 1:7). The New Testament calls believers to "put on the whole armor of God" (Ephesians 6:11), not to fight in our own strength, but to stand firm in the victory Christ has already secured. In Christ, the "fainthearted" are not dismissed but are supernaturally strengthened and emboldened by His perfect courage and the unwavering assurance of His indwelling presence, enabling them to participate in His ongoing mission without fear, knowing that "greater is He who is in you than he who is in the world" (1 John 4:4).