Deuteronomy 25:18

KJV

How he met thee by the way, and smote the hindmost of thee, [even] all [that were] feeble behind thee, when thou [wast] faint and weary; and he feared not God.

KJV (with Strong's)

How he met {H7136} thee by the way {H1870}, and smote the hindmost {H2179} of thee, even all that were feeble {H2826} behind {H310} thee, when thou wast faint {H5889} and weary {H3023}; and he feared {H3373} not God {H430}.

Complete Jewish Bible

how he met you by the road, attacked those in the rear, those who were exhausted and straggling behind when you were tired and weary. He did not fear God.

Berean Standard Bible

how they met you on your journey when you were tired and weary, and they attacked all your stragglers; they had no fear of God.

American Standard Version

how he met thee by the way, and smote the hindmost of thee, all that were feeble behind thee, when thou wast faint and weary; and he feared not God.

Commentary

### SUMMARY
Deuteronomy 25:18 serves as a stark historical recounting of the unprovoked and cowardly attack by the Amalekites on the Israelites shortly after their miraculous exodus from Egypt. This verse vividly portrays Amalek's cruel opportunism, targeting the most vulnerable—the weary, faint, and straggling members of the Israelite procession—and underscores their profound spiritual depravity, characterized by a complete disregard for God. This specific act of aggression became a foundational justification for God's subsequent command regarding Amalek, highlighting divine remembrance and justice in the face of such heinous wickedness.

### CONTEXT
* **Literary Context:** This verse is embedded within Moses' final discourse to the Israelites, delivered on the plains of Moab just before they enter the Promised Land. The book of Deuteronomy, meaning "second law," reiterates and expands upon the covenant laws given at Sinai, interwoven with historical reflections and exhortations. Specifically, Deuteronomy 25:17-19 forms a distinct legal and historical section, immediately following laws concerning property rights and fair weights. The abrupt shift to the Amalekite command emphasizes its grave importance, serving as a powerful concluding thought to this section of laws, reminding Israel of a past injustice that required future action. The detailed description here reinforces the memory of the event first recorded in [Exodus 17:8-16](/exodus/17-8 "Exodus 17:8-16 - Battle with Amalek at Rephidim"), providing the theological rationale for the command given in the subsequent verse, [Deuteronomy 25:19](/deuteronomy/25-19 "Deuteronomy 25:19 - Command to Blot Out Amalek").
* **Historical & Cultural Context:** The attack by the Amalekites occurred during Israel's arduous journey through the wilderness, specifically after the miraculous crossing of the Red Sea and the provision of manna and water. The Amalekites were a nomadic, warlike people, descendants of Esau (as noted in [Genesis 36:12](/genesis/36-12 "Genesis 36:12 - Amalek, Grandson of Esau")), who inhabited the Negev and Sinai regions. Their attack was particularly egregious because it violated ancient codes of conduct, even among enemies, which typically avoided targeting non-combatants or those in vulnerable states. Furthermore, it was an assault on a people under the direct, visible protection of Yahweh, who had just demonstrated His power through the plagues in Egypt and the parting of the sea. This act was not merely a territorial dispute but an audacious challenge to God's sovereignty and His chosen people, carried out when Israel was "faint and weary," making their actions especially reprehensible.
* **Key Themes:** Deuteronomy 25:18 powerfully contributes to several key themes within Deuteronomy and the broader Pentateuch. Firstly, it highlights the **Vulnerability of the Weak and God's Protection**, emphasizing Israel's precarious state in the wilderness and God's subsequent remembrance of those who preyed on them. Secondly, it underscores the **Nature of Unprovoked Evil**, portraying Amalek's cruelty and opportunism, which targeted the "feeble behind thee." This act was not merely strategic but morally bankrupt. Thirdly, and most significantly, the phrase "he feared not God" introduces the theme of **Reverence (or Lack Thereof) for Divine Authority**. This lack of fear signifies a profound spiritual and moral rebellion against the Creator, contrasting sharply with the call for Israel to "fear the Lord your God" found throughout Deuteronomy, as seen in [Deuteronomy 6:24](/deuteronomy/6-24 "Deuteronomy 6:24 - Fear God for Our Good"). Finally, the verse sets the stage for the theme of **Divine Remembrance and Justice**, where God's memory of injustice leads to a command for future retribution, a principle also echoed in passages like [1 Samuel 15:2](/1_samuel/15-2 "1 Samuel 15:2 - God Remembers Amalek's Deed").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Feeble (Hebrew, _neḥĕšālîm'_):** This word, often translated as "feeble," "laggards," or "stragglers," specifically refers to those who were weak, exhausted, and lagging behind the main body of the Israelite camp. It emphasizes their extreme vulnerability and inability to defend themselves. The Amalekites deliberately targeted these most defenseless individuals, highlighting their utter lack of compassion and their cowardly strategy.
* **Feared not God (Hebrew, לֹא יָרֵא אֱלֹהִים, _lo yare Elohim'_):** This is the most crucial phrase in the verse. The Hebrew verb _yare_ (fear) encompasses more than mere dread; it signifies reverence, awe, respect, and obedience to a higher authority. To "not fear God" means to have no moral compass, no regard for divine justice or righteousness, and no apprehension of divine judgment. It indicates a profound spiritual and moral bankruptcy, an open defiance of God's presence and authority, making their actions not just a military maneuver but a theological offense.

#### Verse Breakdown
* **"How he met thee by the way":** This clause sets the scene, recalling the unexpected and treacherous encounter in the wilderness. "By the way" signifies the journey, highlighting Israel's vulnerable state as travelers.
* **"and smote the hindmost of thee":** This specifies the nature of the attack – a violent assault. "The hindmost" refers to the rear of the procession, where the slowest and weakest members would naturally be. This detail emphasizes the deliberate targeting of the most vulnerable.
* **"even all that were feeble behind thee":** This further clarifies and intensifies the description of the victims. It confirms that the attack was not random but specifically aimed at those who were physically weak, exhausted, and unable to keep pace with the main body of the camp.
* **"when thou wast faint and weary":** This phrase describes Israel's condition at the time of the attack. They were physically depleted by the strenuous wilderness journey, making them easy targets. This detail heightens the cruelty of the Amalekites' actions.
* **"and he feared not God":** This climactic phrase provides the theological and moral indictment of the Amalekites. It reveals the root cause of their heinous actions: a complete absence of reverence, respect, or awe for God. This spiritual void allowed them to act with unrestrained cruelty, demonstrating no regard for the sacredness of human life or for the divine presence accompanying Israel.

#### Literary Devices
Deuteronomy 25:18 employs several powerful literary devices. It functions primarily as a **Historical Recounting**, vividly recalling a past event to provide a **Justification** for a future command. The detailed description of the victims ("the hindmost," "all that were feeble," "faint and weary") utilizes **Pathos**, evoking strong sympathy for the vulnerable Israelites and outrage against their attackers. The phrase "smote the hindmost of thee, even all that were feeble behind thee" uses a form of **Emphasis** through repetition and specification, underscoring the cowardly and targeted nature of the assault. The entire verse stands in stark **Contrast** to the divine care and provision Israel had experienced, highlighting Amalek's godless behavior against a divinely protected people. Finally, the concluding statement "and he feared not God" serves as a profound **Theological Commentary**, revealing the spiritual depravity and moral bankruptcy that underpinned Amalek's actions, making their offense not just against Israel, but directly against Yahweh.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 25:18 profoundly illustrates the theological principle that God remembers injustice, particularly when it is directed against the vulnerable and performed out of a complete disregard for His authority. The Amalekites' attack was not merely a military skirmish but an act of brazen defiance against the God who had delivered Israel. Their lack of "fear of God" signifies a fundamental spiritual brokenness, a rejection of the moral order established by the Creator. This verse underscores that God's justice is not abstract but deeply personal, responding to acts of cruelty and unrighteousness. It sets a precedent for how God views those who prey on the weak and demonstrates that such actions, rooted in a godless heart, will ultimately face divine reckoning.
* [Exodus 17:14](/exodus/17-14 "God's Oath Against Amalek")
* [Psalm 10:2-4](/psalm/10-2 "The Wicked Oppress the Poor")
* [Proverbs 1:7](/proverbs/1-7 "The Fear of the Lord is the Beginning of Knowledge")

### REFLECTION AND APPLICATION
Deuteronomy 25:18 offers enduring lessons for believers today, reminding us of the timeless struggle between good and evil, and the importance of our spiritual posture. It calls us to recognize the vulnerability of others, particularly those who are marginalized, weak, or struggling, and to actively protect and advocate for them, mirroring God's own concern for the oppressed. The Amalekites' actions serve as a stark warning about the dangers of a heart that "fears not God," demonstrating how a lack of reverence for divine authority can lead to profound moral decay, cruelty, and a willingness to exploit the defenseless. Conversely, cultivating a healthy "fear of the Lord"—a deep reverence and respect for God's character and commands—is foundational for ethical living, compassion, and building a just society. We are called to vigilance, both in guarding our own hearts against such godlessness and in standing in solidarity with those who are targeted by the "feeble" tactics of spiritual adversaries, knowing that God remembers and will ultimately bring justice.

#### Questions for Reflection
* **In what ways might we, as individuals or communities, inadvertently "prey on the feeble" or neglect the vulnerable among us, either physically, emotionally, or spiritually?**
* **What does it truly mean to "fear God" in our contemporary context, and how does a lack of this reverence manifest in our society or in our own lives?**
* **How can the church better identify and protect those who are "faint and weary" or "hindmost" in our communities, both within and outside its walls?**

### FAQ
**Who were the Amalekites, and why was their attack so significant?**

Answer: The Amalekites were a nomadic, warlike people, descendants of Esau, who inhabited the regions south of Canaan. Their attack on Israel, described in [Deuteronomy 25:18](/deuteronomy/25-18 "Amalek's Attack on Israel"), was significant for several reasons. Firstly, it was unprovoked and cowardly, specifically targeting the weakest and most vulnerable members of the Israelite procession—the "faint and weary" stragglers. Secondly, it demonstrated a profound lack of "fear of God," meaning they had no reverence or respect for the divine presence that was clearly with Israel, having just delivered them from Egypt. This act was not merely a military engagement but a direct defiance of Yahweh, marking them as a perpetual enemy of God's people, a status reiterated in [Exodus 17:16](/exodus/17-16 "The Lord Will Be at War with Amalek").

**What does "he feared not God" imply about the Amalekites?**

Answer: The phrase "he feared not God" (Hebrew: _lo yare Elohim_) is a profound theological indictment. It implies much more than simply not being scared of God. In biblical terms, "fear of God" encompasses reverence, awe, respect, and a moral compass derived from acknowledging God's authority and judgment. Therefore, to "not fear God" means to have no moral restraint, no regard for righteousness, no apprehension of divine consequences, and a complete absence of spiritual and ethical principles. It signifies a profound spiritual depravity that enabled them to commit such a cruel and opportunistic act against a defenseless people, demonstrating an open rebellion against the Creator's moral order. This lack of fear stands in stark contrast to the wisdom found in [Proverbs 9:10](/proverbs/9-10 "The Fear of the Lord is the Beginning of Wisdom").

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 25:18, with its vivid depiction of Amalek's attack on the vulnerable and their profound godlessness, finds its ultimate Christ-centered fulfillment in several profound ways. The "faint and weary" Israelites, targeted by a merciless enemy who "feared not God," foreshadow the vulnerability of humanity under the dominion of sin and spiritual forces that likewise have no reverence for the Creator. Just as God remembered Amalek's cruelty and vowed to blot out their remembrance, so too does God, in Christ, remember the oppression and suffering caused by the spiritual "Amalekites" of sin, death, and the devil. Jesus Christ perfectly embodies the "fear of the Lord" (as prophesied in [Isaiah 11:2](/isaiah/11-2 "Spirit of the Lord on Christ")), living a life of perfect reverence and obedience to God, in stark contrast to Amalek's defiance. He is the divine warrior who, unlike the Amalekites preying on the weak, came to seek and save the lost and the "feeble" ([Luke 19:10](/luke/19-10 "Jesus Came to Seek the Lost")). Furthermore, Christ's victory on the cross and His resurrection are the ultimate "blotting out" of the power of these spiritual enemies, disarming the principalities and powers ([Colossians 2:15](/colossians/2-15 "Christ's Triumph Over Powers")). He is the one who bears the judgment for all godlessness, ensuring that divine justice is fully satisfied, and offering refuge and strength to all who are weary and heavy-laden ([Matthew 11:28](/matthew/11-28 "Come to Me, All Who Are Weary")). Thus, the historical account of Amalek's cruelty and God's response points forward to Christ's definitive triumph over all forces that oppose God and prey on humanity.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 3:18

There is no fear of God before their eyes.

Psalms 36:1

¶ To the chief Musician, [A Psalm] of David the servant of the LORD. The transgression of the wicked saith within my heart, [that there is] no fear of God before his eyes.

Proverbs 16:6

¶ By mercy and truth iniquity is purged: and by the fear of the LORD [men] depart from evil.

Nehemiah 5:9

Also I said, It [is] not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies?

Nehemiah 5:15

But the former governors that [had been] before me were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver; yea, even their servants bare rule over the people: but so did not I, because of the fear of God.