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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 20:9 concludes the administrative phase of Israelite military preparation by mandating the appointment of military commanders. Following the priest's exhortation and the officers' detailed announcement of exemptions, this verse signifies the critical transition from individual assessment and administrative duties to the establishment of direct military leadership. It ensures that the remaining, committed fighting force is properly structured and ready for battle under clear command, underscoring God's emphasis on order, discipline, and effective leadership even in the demanding context of warfare.
CONTEXT
Literary Context: Deuteronomy 20:9 is strategically placed within a comprehensive legislative framework for warfare, detailed in Deuteronomy chapter 20. The preceding verses establish a meticulous process designed to purify the army both spiritually and practically. Deuteronomy 20:1-4 describe the priest's crucial role in bolstering the troops' morale, reminding them that Yahweh, their God, fights alongside them. This spiritual encouragement is immediately followed by a series of practical exemptions in Deuteronomy 20:5-8. These include those who have built a new house, planted a vineyard, or betrothed a wife, ensuring they do not die before enjoying the fruits of their labor. Crucially, those who are "fearful and fainthearted" are also permitted to return home, preventing their potential panic from demoralizing the entire army. Deuteronomy 20:9 thus marks the culmination of this preparatory, administrative phase, signaling the army's readiness for engagement after it has been refined to include only those who are willing, able, and fully committed. It is the final organizational step before the actual military campaign commences.
Historical & Cultural Context: Ancient Israelite warfare was distinct from that of surrounding nations, being fundamentally a "holy war" (חֶרֶם, ḥerem) concept, where God was seen as the primary warrior. While other ancient Near Eastern armies relied heavily on professional soldiers, Israel's military often comprised citizen-soldiers, making the principles of morale, commitment, and divine backing paramount. The unique exemptions outlined in Deuteronomy 20:5-8 were not merely humane provisions but also strategic measures to ensure a unified and resolute fighting force. The transition from administrative "officers" (שֹׁטְרִים, shoterim), who handled civic and legal announcements, to military "captains" (שָׂרֵי צְבָאוֹת, sarei tzva'ot) reflects a common ancient Near Eastern military structure, yet within Israel, it was divinely ordained. This division of labor underscored the necessity of distinct roles for effective governance and military operations, emphasizing that even the practicalities of war were subject to God's wise and orderly design for His covenant people.
Key Themes: This verse contributes significantly to several foundational themes within Deuteronomy and the broader Pentateuch. Firstly, it powerfully reinforces the theme of Divine Order and Wisdom. God's meticulous instructions for preparing for war demonstrate that His concern for His people extends beyond moral and ritual purity to practical matters of national defense and societal organization. Even in the chaos of battle, God desires a structured, disciplined, and purposeful approach. Secondly, it highlights the critical importance of Effective Leadership. The appointment of "captains" underscores the necessity of capable individuals to guide the people, a principle seen throughout Israel's history, from Moses's establishment of judges in Exodus 18:21-22 to the later roles of kings and military commanders. Thirdly, the verse emphasizes Preparation and Commitment. The preceding exemptions ensure that only those fully devoted and ready remain, a principle that resonates deeply with the call for wholehearted devotion to God found throughout Deuteronomy, famously articulated in the Shema in Deuteronomy 6:5. The organization described in Deuteronomy 20:9 is the final, essential step before the army engages in battles that are ultimately the Lord's.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Progression, illustrating a clear and logical movement through distinct stages of military preparation. It transitions from the completion of the administrative and psychological preparation (the officers' public address and the implementation of exemptions) to the active organizational phase (the immediate appointment of military leaders). This sequential flow emphasizes the methodical and orderly nature of God's commands. There is also a subtle yet significant Contrast between the roles of the "officers" (administrative, civil, focused on legal declarations and exemptions) and the "captains of the armies" (military, direct command, focused on strategy and battlefield leadership). This contrast highlights the distinct but complementary functions necessary for a well-ordered society and an effective army. The precise sequencing of events—first the speaking, then the appointment—demonstrates a strong emphasis on Order and Efficiency, ensuring that the army is not only prepared in spirit but also structured for optimal performance. This methodical approach underscores the divine wisdom embedded in these laws, which prioritize both the well-being of individuals and the collective success of the nation under God's guidance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 20:9 profoundly illustrates God's concern for order, effective leadership, and the spiritual and practical readiness of His people. It reveals that divine wisdom is not abstract but deeply practical, extending even to the meticulous organization of an army. The comprehensive process of exemptions, designed to ensure a committed and unified fighting force, followed by the swift appointment of capable leaders, demonstrates that Israel's battles were to be fought not merely with physical strength but with a disciplined, purposeful, and well-led force. This reflects God's desire for His people to operate with discipline and purpose in all their undertakings. This principle extends beyond physical warfare, serving as a timeless model for how God's people should approach any significant endeavor, emphasizing that thorough preparation, clear command, and a committed heart are essential for success in His service and for the flourishing of His kingdom.
REFLECTION AND APPLICATION
The principles embedded in Deuteronomy 20:9 offer profound and timeless wisdom for believers today, transcending the ancient context of physical warfare. Just as ancient Israel needed clear leadership and a committed fighting force to succeed in their divinely ordained mission, so too does the church and individual believers require order, discipline, and dedicated leadership in their spiritual walk and corporate mission. This verse reminds us that effective ministry, successful community projects, or even personal spiritual growth benefits immensely from thoughtful preparation, a clear understanding of roles, and the appointment of capable leaders. It encourages us to assess our own readiness and commitment, ensuring we are not "fainthearted" in our spiritual battles, but rather fully engaged and prepared to follow the guidance of those God has placed in authority. The process of "making an end of speaking" and then "making captains" speaks to the necessity of completing administrative or preparatory tasks before moving into active engagement, ensuring that our efforts are not only zealous but also strategically sound and well-organized for God's glory and the advancement of His kingdom.
Questions for Reflection
FAQ
What was the specific role of the "officers" (shoterim) mentioned in this verse?
Answer: The "officers" (שֹׁטְרִים, shôṭêr' - H7860) were administrative officials in ancient Israel, akin to scribes, overseers, or magistrates. Their primary role, as detailed in Deuteronomy 20:5-8, was to publicly declare the various exemptions from military service. They ensured that those who had built a new house, planted a vineyard, betrothed a wife, or were genuinely fearful could return home. Their task was to complete this formal process of "speaking unto the people," thereby refining the army to include only those committed to battle. This highlights their function as enforcers of the law and administrators of the military conscription process, distinct from direct combat leadership.
Why was it necessary to "make captains of the armies" after the officers finished speaking?
Answer: The appointment of "captains of the armies" (שָׂרֵי צְבָאוֹת, sarei tzva'ot' - H8269, H6635) was the crucial next step because it marked the transition from administrative preparation to active military organization. Once the process of exemptions was complete and the army comprised only willing and committed soldiers, direct military leadership was essential. These captains would be responsible for tactical command, organizing the troops into units, and leading them effectively in battle. This sequence ensured that the army was not only purified of uncommitted individuals but also properly structured under clear authority, ready to execute military strategy. It reflects a divine emphasis on order and effective command for successful outcomes, whether in physical or spiritual endeavors, as seen in 1 Corinthians 14:40.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 20:9, with its emphasis on preparing a committed army under appointed leadership, finds its ultimate fulfillment and spiritual resonance in the person and work of Jesus Christ and the establishment of His church. Just as the Israelite army was purified of the fearful and then organized under captains, Christ calls His disciples to a radical commitment, urging them to count the cost of following Him, understanding that true discipleship involves wholehearted devotion (e.g., Luke 14:26-33). He is the ultimate "Captain of the Lord's host" (Joshua 5:14), the supreme Leader who equips and leads His people in spiritual warfare against sin, death, and the powers of darkness (Ephesians 6:10-18). The church, as Christ's body, is not a disorganized mob but an ordered assembly, where Christ Himself gives "gifts... some to be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ" (Ephesians 4:11-12). Thus, the ancient principle of appointing leaders to "lead the people" foreshadows Christ's divine headship over His church and His provision of spiritual leaders to guide and equip believers for their mission in the world, ensuring that His "army" is prepared, unified, and effectively led for the advancement of His kingdom and the glory of God.