Exegetical and Hermeneutical Commentary of Deuteronomy 20:5
And the officers shall speak unto the people, saying, What man [is there] that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.
5. officers ] sho e rm, Deu 1:15, Deu 16:18.
a new house not dedicated ] The vb is used of the dedication of the Temple, 1Ki 8:63 = 2Ch 7:5, but nowhere else in the O.T. is there any mention of the dedication of a private house. (A.V. of title to Psalms 30 is misleading.) At the present day in Syria, when a house is built a goat or sheep is slain and the blood stamped (often by the open hand) on the door or walls, as the present writer has seen in Moab and elsewhere: cp. Doughty Ar. Des. i. 136, W. R. Smith Rel. Sem. 133 f., Musil, Moab, 372, Ethn. Ber. 417. The sacrifice propitiates the spirits of the disturbed soil. To leave for war without fulfilling such rites was regarded as fatal; see Schwally, 91 f., who quotes as parallel Iliad ii. 698 f.: Protesilaus, the first Greek slain by the Trojans, had left his house unfinished. That such a superstition prevailed in Israel is probable, but by the addition and another man dedicate it, D’s motive for this law is shown to be rather one of humanity.
Fuente: The Cambridge Bible for Schools and Colleges
The officers dedicated it – See Exo 5:6 note.
Compare the marginal references. The expression is appropriate, because various ceremonies of a religious kind were customary among the Jews on taking possession of a new house. The immunity conferred in this verse lasted, like that in Deu 20:7 (compare Deu 24:5), for one year.
Fuente: Albert Barnes’ Notes on the Bible
Deu 20:5-9
Let him go and return to his house.
The exemptions in war
Soldiers must be as free from care and cowardice as possible. Wellington declared that the power of the greatest armies depends upon what the individual soldier is capable of doing and bearing. Four classes are here exempted:–
I. Those involved in business. The soldier leaves his private business when he enlists to serve his country. The farmer leaves his plough, the mechanic his shop, and the merchant his store. In Israel those were not called to serve who, from circumstances and prospects, would feel most keenly the hardship.
1. Those engaged in dedicating a house. They must return to their house lest another dedicate it.
2. Those engaged in planting a vineyard must enjoy the fruit of it. Building and planting are good and needful for the community, but encumber the soldier.
II. Those hindered by social ties. What man hath betrothed a wife and not taken her (Deu 20:7; Deu 24:5). It was deemed a great hardship to leave a house unfinished, a new property half-cultivated, and a recently contracted marriage unconsummated, and the exemptions allowed in these cases were founded on the principle that a mans heart being deeply engrossed with something at a distance, he would not be very enthusiastic in the public service. In an army there should be one heart, one purpose, and one desire to please the commander. In the corps of Christian soldiers there is entire obedience to the will of the Captain of our Salvation.
III. Those deficient in personal qualifications. The fearful and faint-hearted were not permitted to war.
1. In moral qualifications. Some think that the fear named arose from an evil conscience, which makes a man afraid of danger and death. Men of loose and profligate lives are often cowards and curses to an army. Hence those conscious of guilt were to be sent away. A guilty conscience needs no accuser. Conscience makes cowards of us all.
2. In natural qualification. The allusion seems to be natural cowardice. Men reverence bravery, but cowards are objects of scorn. Wellington said of some foreigners who ran away from the field of Waterloo, Let them go; we are better without them. There must be no fear in officers or men. No cowards in the ranks lest the army flee before the enemy. (J. Wolfendale.)
Fearful and faint-hearted.—
Faint-heartedness
The army might thus be greatly reduced; we must remember, however, that reduction may mean increase. We do not conquer by number but by quality. One hero is worth ten thousand cowards. Caesar is in himself more than all his legions. Quality counts for everything in the greatest battles and the most strenuous moments of life. Given the right quality, and the issue is certain. Quality never gives in; quality is never beaten; quality flutters a challenge in its dying moments, and seems to say, I will rise again and continue the fight from the other side. So the army was reduced, and yet the army was increased in the very process of reduction. Today the great speech is made over again–What man is there that is fearful and faint-hearted? let him go and return unto his house, lest his brethrens heart faint as well as his heart. We cannot deny the fact that most Christian professors are faint-hearted; they are not heroic souls. What is the explanation of faint-heartedness? Want of conviction. Given a convinced Church, and a heroic Church is the consequence; given a Church uncertain, unconvinced, and you have a Church that any atmosphere can affect and any charlatan can impose upon. We must, therefore, return to foundations, to central principles, to primary realities; and having made sure of these the rest will arrange itself. Where is conviction There may be a good deal of concession: there may be a strong indisposition to object to, or to deny, or to bring into discredit, theological problems and religious usages, but what is needed is something more–clear, well-reasoned, strongly grounded conviction; and where this rules the mind every faculty is called into service, and the battle of life is conducted with heroic decision and chivalrous self-forgetfulness. It was well understood in Israel that the faint-hearted man does more harm than he supposes he does. It is the same all the world over and all time through. The timid man says, I will sit behind. Does his retirement behind mean simply one man has gone from the front? It means infinitely more–it is a loss of influence, a loss of sympathy, a loss of leadership. A Christian professor is not at liberty to say he will abide in the shade; he will allow the claims of others; any place, how obscure soever, will do for him. Have no patience with men who tell such lies! They have no right to be behind; their mission should be to find the best place, and to wake up every energy–to stir up the gift that is in them; and every man should feel that the battle depends upon him. The discouraging influence of faint-heartedness it is impossible to describe in words. Better have a congregation of six souls of light and fire and love, than have a great crowd without conviction, easy-going, flaccid in sentiment and thought–without central realities and foundations that can be relied upon. What man is there that is fearful and faint-hearted? Let him go: he is not a loss–his going is the gain of all who are left behind. How marvellously faint-heartedness shows itself! In one ease it is fear of heresy. In another case it is fear of criticism. What will the people next door say? What will the adjoining Church think? What will other men declare their judgment? In another case it is fear of sensation. We must not advertise, because some people might misunderstand it; we must not have too much music, because there are persons unable to follow the mystery of praise; we must not have anything unusual. To have such fainthearted men in the Church is the bitterest trial that Christ has now to undergo. There is another faintness which is rather to the credit of the man who experiences it–a faintness arising from great service, long-continued effort, and noble sacrificial consecration. When a man pours out his life for the cause he may well be faint now and then. A beautiful sentiment in Scripture describes his condition: faint, yet pursuing–putting out the arm in the right direction, looking along the right road, and saying in mute eloquence, Give me breathing time, and I will join you again; let me rest awhile; do not take my sword away – in a day or two at most I will be at the front of the flight. That is a faintness which may be the beginning of great strength. So God is gracious to us; having no sympathy with timidity and fear and cowardliness, He has infinite compassion upon those who, having worn themselves out in service, need space and time for breathing. (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. That hath built a new house, and hath not dedicated it?] From the title of Ps 30:1, – A Psalm or Song at the Dedication of the House of David – it is evident that it was a custom in Israel to dedicate a new house to God with prayer, praise, and thanksgiving; and this was done in order to secure the Divine presence and blessing, for no pious or sensible man could imagine he could dwell safely in a house that was not under the immediate protection of God. Hence it has been a custom in the most barbarous nations to consecrate a part of a new house to the deity they worshipped. The houses of the inhabitants of Bonny, in Africa, are generally divided into three apartments: one is a kind of state room or parlour; another serves for a common room, or kitchen; and the third is dedicated to the Juju, the serpent god, which they worship; for even those savages believe that in every house their god should have his temple! At the times of dedication among the Jews, besides prayer and praise, a feast was made, to which the relatives and neighbours were invited. Something of this custom is observed in some parts of our own country in what is called warming the house; but in these cases the feasting only is kept up – the prayer and praise forgotten! so that the dedication appears to be rather more to Bacchus than to Jehovah, the author of every good and perfect gift.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Houses were dedicated by feasting and thanksgiving to God. See Psa 30:1; Neh 12:27. Heb. hath initiated it, i. e. entered upon it, taken possession of it, dwelt in it.
Let him return to his house, lest his heart be set upon it, and thereby he be negligent or timorous in the battle, to the scandal and prejudice of others.
Another man dedicate it; and so he should lose and another get the fruit of his labours, which might seem unjust or hard. And God provides even for mens infirmities. But this and the following exceptions are to be understood only of a war allowed by God, not in a war commanded by God, not in the approaching war with the Canaanites, from which even the bridegroom was not exempted, as the Jewish writers note.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5-8. And the officers shall speakunto the peopleliterally, Shoterim, who are called”scribes” or “overseers” (Ex5:6). They might be keepers of the muster-roll, or perhaps rathermilitary heralds, whose duty it was to announce the orders of thegenerals (2Ch 26:11). Thisproclamation (De 20:5-8)must have been made previous to the priest’s address, as greatdisorder and inconvenience must have been occasioned if the serriedranks were broken by the departure of those to whom the privilege wasgranted. Four grounds of exemption are expressly mentioned: (1) Thededication of a new house, which, as in all Oriental countries still,was an important event, and celebrated by festive and religiousceremonies (Ne 12:27);exemption for a year. (2) The planting of a vineyard. The fruit ofthe first three years being declared unfit for use, and thefirst-fruits producible on the fourth, the exemption in this caselasted at least four years. (3) The betrothal of a wife, which wasalways a considerable time before marriage. It was deemed a greathardship to leave a house unfinished, a new property half cultivated,and a recently contracted marriage; and the exemptions allowed inthese cases were founded on the principle that a man’s heart beingdeeply engrossed by something at a distance, he would not be veryenthusiastic in the public service. (4) The ground of exemption wascowardice. From the composition of the Israelitish army, which was anirregular militia, all above twenty years being liable to serve, manytotally unfit for war must have been called to the field; and it wastherefore a prudential arrangement to rid the army of such unwarlikeelementspersons who could render no efficient service, and thecontagion of whose craven spirit might lead to panic and defeat.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the officers shall speak unto the people,…. What these officers were is not easy to say; they seem not to be officers of the army, for they are distinguished from captains of the armies, De 20:9, unless they can be thought to be general officers; but the word for them is the same that is used of such that attended the judges and were ministers to them, De 16:18, and perhaps they were a sort of heralds that published and proclaimed what the anointed of war had said; and so the above writer h affirms, that what here follows was first spoken by him, and after that (what is said, De 20:3) the anointed of war speaks, saying,
what man is there,…. (to the end of De 20:7) thus far the anointed of war speaks, and then an officer causes all the people to hear it with an high voice, saying,
what man is there that hath built a new house, and hath not dedicated it? or perfected it, as the Targum of Jonathan, not quite finished it, has not, as that paraphrast says, fixed in it the door posts, or rather perhaps he means the Mezuzah, or writing, which the Jews thought themselves obliged to fasten to the door posts of their houses; see
De 11:20 until this was done, an house was not thought to be completed; though Jarchi interprets this of inhabitation; of a man’s having built a house, but has not yet dwelt in it; see De 28:30, so Josephus i explains it, of its not having been used and enjoyed by a man a full year; but there seems to be something more than all this in dedication; for though it does not signify a consecration or dedication of it to holy uses, as the dedication of the tabernacle and temple, yet there was something done, some ceremony used at entrance into a new house; a good man entered into it, no doubt, with prayer and praise, as the thirtieth psalm was composed by David at the dedication of his house; see Ne 12:27 and perhaps it was usual to have their friends together, and make a cheerful entertainment on the occasion. Ben Melech on the place, assures us it was a custom to make a feast and merriment at eating the first meal in a new house:
let him go and return to his house, lest he die in the battle, and another man dedicate it; or perfect it, as the above Targum, or dwell in it, as well as have the pleasure of entertaining his friends in it at the first opening of it; this was either a command, enjoining a man, in such a circumstance, to return, and so the rest that follow, or a permission to him, allowing him to do it if he thought fit.
h Hilchot Melachim, c. 7. sect. 3. i Antiqu. l. 4. c. 8. sect. 41.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 5-9:
Every able-bodied Israeli male above age twenty was obligated for military service. It was the work of the “officers,” shoterim, “writers,” or keepers of the genealogical tables (see Deu 16:18), to determine who would serve in the army, on any given occasion. Certain exemptions were allowed:
(1) One who had built a new house, and had not “dedicated” or taken possession of it to dwell therein.
(2) One who had planted a vineyard and had not begun to enjoy the first harvest from it.
(3) One who was engaged to be married, but who had not consummated the marriage.
Deu 24:5 implies that this exemption was for one year.
(4) One who was timid and faint-hearted. Such an one would cause others in the army to become fearful and discouraged.
After the roster of military service was complete, the officers, shoterim, were to appoint captains, sarim, to head the various companies into which the army was divided. For an example of this, see Numbers 31, for Israel’s campaign against the Midianites.
Fuente: Garner-Howes Baptist Commentary
5. And the officers shall speak unto the people. I have added the commencement, “ quum bellandum erit, ” (when there shall be war,) that my readers may know what is the subject here discussed; for although the instruction given may seem somewhat remote from the prohibition of theft, still it accords well, and is closely connected with it. For by this indulgence God shews how just it is, that every one should enjoy peaceably what he possesses; because, if it be hard that men on account of war should be deprived of the use of their new house, or of the produce of their vineyard, how much more harsh and intolerable it will be to deprive men of their fortunes, or to drive them from the lands which they justly call their own! Since, therefore, it is expedient for the state that vineyards should be sown or planted, and that houses should be built, whilst men would not address themselves to these duties with sufficient alacrity, unless encouraged by the hope of enjoying them, God gives them the privilege of exemption from fighting, if they be owners of new houses which they have not yet inhabited. He makes also the same appointment as to possessors of vineyards, if they have not yet tasted of the fruit of their labor, and will not have men torn from their affianced wives until they have enjoyed their embraces. A different principle applies to a fourth class, because the faint-hearted and lazy are not deserving that God should have consideration for their cowardice, when they shun dangers to be incurred for the public welfare; but because it concerns the whole people that soldiers should go forth readily to war, God will not have more required from any one than he is disposed to bear. We now understand the substance of this passage, viz., that, when every man’s right is asserted to enjoy what he possesses, it extends so far as that a man who has built a house should not be dragged unwillingly to war, until by dwelling in it he shall have received some advantage from the expenses incurred. To make a vineyard common, (162) or to profane it, is equivalent to applying the vintage to the common uses of life; for it was not lawful, as we saw under the First Commandment, (163) to gather its first-fruits, as if it were as yet uncircumcised; therefore the recompence for their industry and diligence is made when those who have planted vines are thus set free, until they have enjoyed some of their produce. As regards the betrothed, although it seems to have been an indulgence granted in honor of marriage, that they should return to the wives whom they had not yet enjoyed, yet it is probable that they were not torn away from the dearest of all possessions, in order that every man’s property should be maintained. Besides, if the hope of progeny were taken away, the inheritance would be thus transferred to others, which would have been tantamount to diverting it from its rightful owner. We have said that the lazy and timid were sent home, that the Israelites might learn that none were to be pressed beyond their ability; and this also depends upon that rule of equity (164) which dictates that we should abstain from all unjust oppression.
(162) See margin of A. V. , ver. 6.
(163) See on Lev 19:23, vol. 2, p. 49.
(164) “Et cela est de l’equite commune, a laquelle se rapporte le Huitieme Commandement;” and this is a part of that common equity to which the Eighth Commandment has reference. — Fr.
Fuente: Calvin’s Complete Commentary
(2) EXEMPTIONS FROM MILITARY SERVICE (Deu. 20:5-9)
5 And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 6 And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof. 7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return to his house, lest he die in the battle, and another man take her. 8 And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and faint-hearted? let him go and return to his house, lest his brethrens heart melt as his heart. 9 And it shall be, when the officers have made an end of speaking unto the people, that they shall appoint captains of hosts at the head of the people.
THOUGHT QUESTIONS 20:59
334.
The possibilities for deferment from military services were indeed varied. List them.
335.
Wouldnt everyone claim exemption? Obviously man would not claim exemption. Why?
336.
Cowardize was a recognized fault. We are in the greatest of all armies and engaged in a desperate conflict. Apply.
AMPLIFIED TRANSLATION 20:59
5 And the officers shall speak to the people, saying, What man is there who has built a new house and has not dedicated it? Let him return to his house, lest he die in the battle and another man dedicate it.
6 And what man has planted a vineyard and has not used the fruit of it? Let him also return to his house, lest he die in the battle, and another man use the fruit of it.
7 And what man has betrothed a wife, and has not taken her? Let him return to his house, lest he die in the battle and another man take her.
8 And the officers shall speak further to the people, and say, What man is fearful and fainthearted? Let him return to his house, lest [because of him] his bretherens [mind and] heart faint as does his own.
9 And when the officers finish speaking to the people, they shall appoint commanders at the head of the people.
COMMENT 20:59
A house built but not dedicated; a vineyard planted but not harvested; a man betrothed but not married; a man faint-hearted but on the front lines of battle (i.e., a coward)all these are allowed to return home until or unless their circumstances changed and they were thus qualified to wage war. In the case of the first three, if they died in battle it would be left to others to consummate what they had begun.
NEW HOUSE . . . NOT DEDICATED (Deu. 20:5)Probably formal possession was taken of the house by some solemn ceremony, followed by a festive entertainment (Pulpit).
THAT HATH BETROTHED A WIFE (Deu. 20:7)The Hebrew word aras signifies to espouse a woman; properly, to make a spouse (Gesenius), become engaged to (a girl), betroth (a wife) (Baumgartner). Cf. Deu. 28:30. Whether the wedding ceremony was over or not, he had not yet begun to make a home with his fiance. Compare Deu. 24:5. In the economy of Israel, one betrothed was considered legally bound. See note, Deu. 22:23-27.
FEARFUL AND FAINT-HEARTED (Deu. 20:8)Is there anyone afraid and disheartened (The Torah); afraid and weak-hearted (Berkely). And note the reason for sending him homeLEST HIS BRETHRENS HEART MELT AS HIS HEART (Deu. 20:8)His influence might spread like leaven, disheartening and discouraging the entire army (especially if there were several of them around!) Cf. Deu. 1:28.
It is not too hard to see that the same principle applies to those of us joined together in the warfare for Christ! Speak, act, and think discouragingly and, because we are all creatures of influence, others are caused to have feeble knees and weak hands. That is why Jesus taught If ANY man would come after me [if any man would join his hosts and do battle against the spiritual hosts of wickedness in the heavenly places], let him deny himself, take up his cross, and follow me (Mat. 16:24).
Fuente: College Press Bible Study Textbook Series
(5) And the officers.The shterim of Deu. 16:18; the civil magistrates apparently. The organisation of Israel was not military, but military leaders were to be appointed for special services, as appears by Deu. 20:9, they shall make captains of the armies. The captains of thousands, hundreds, fifties and tens were called shterim (Deu. 1:15).
(5-8) What man is there . . .These questions show that, primarily, all Israelites of military age (20 to 50) were expected to attend the muster; then those who were unprepared for the campaign were suffered to depart. The only recorded instance of the observance of these rules is in Jdg. 7:3, at the muster of Gideons army. The proclamation Whosoever, is afraid let him depart, sent away 22,000 out of 32,000 on that occasion, or rather more than two-thirds of the army!
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. The officers The shoterim, for that is the Hebrew term, were to be the keepers of the genealogical tables, and in that capacity would know who were the men bound to render military service.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ver. 5. And the officers shall speak unto the people The priest was to pronounce the words in the former verse; after which, the officers were to go and repeat them at the head of the battalions. This is the opinion of the rabbis, particularly Abarbanel. These officers, probably, were those who waited upon the magistrates, and acted as heralds in the army. See Calmet. They were to make proclamation, allowing an exemption from the war to such as had newly built houses and were not yet settled in them, had planted new vineyards, or were just married; not only left the thoughts of such men, continually hankering after their private affairs, might dispirit them for the business of war and the public good, but from a merciful and gracious disposition, which reasonably allowed to such persons, for some time at least, the enjoyment of what they could not but value: a disposition, which is discernible in a variety of particulars in the Mosaic law. St. Paul is thought to allude to this passage, 2Ti 2:4.
Built a new house, and hath not dedicated it? That is to say, “hath not inhabited it?” For it was the custom of the Jews, before they took possession of a house, to give their friends a feast, which was called chanach, or, the dedication. What the rites of this dedication were among the Jews, is uncertain. It appears however, from the title of the thirtieth psalm, that a solemn hymn was sung at the dedication of David’s house; and we learn from Nehemiah, chap. Deu 12:27 that festivity, together with singing of hymns, and certain rites of purification, were used at the dedication of the walls of Jerusalem. Some of the Jewish writers infer from chap. Deu 24:5 that, because a year is allowed a man to continue with his wife before he be obliged to go to the wars, the same time was also allowed in these other cases, for the enjoyment of a new house, &c. But all agreed, that these allowances were made only in those wars which were undertaken voluntarily; not in those which were carried on by the divine commandment against the seven nations of Canaan. Neither, I think, is this to be understood as any thing more than a bare concession to such persons, who, if they could sacrifice all private interests to the interest of their country, might remain in the camp, and go to battle. The expression, let him go, and return to his house, plainly shews, that though some persons were to be dispensed with, as to their attendance on the army for the service of war, yet they were to appear at the general muster, and to be excused there by the proper officers. See Lowman’s Dissert. chap. 4: This custom of dedicating houses was not peculiar to the Jews, was frequent with the heathens, and the Romans especially were very particular in their attention to it. See Pliny’s Epistles, lib. 1: ep. 5 and 11. Cicero, in Oral. pro Domo sua, and Dion, lib. 39: in Caligul.
Fuente: Commentary on the Holy Bible by Thomas Coke
The cases here stated of exception, to disqualify from war, seem to have been intended in great mercy, that men of timid minds might find excuse from war, and yet not incur the reproach of their brethren. But is there not a spiritual sense veiled under it? We cannot follow JESUS in the regeneration to the holy war, unless we deny self in every point of view, and take up his cross. See that Scripture of the LORD’S own words upon this subject: Luk 14:25-27 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 20:5 And the officers shall speak unto the people, saying, What man [is there] that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.
Ver. 6. That hath planted a vineyard. ] This privilege might encourage men to build and plant, which is good and profitable for the commonwealth, as the apostle speaketh in a like case. Tit 3:8
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
man. Heb ‘ish. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
the officers: Deu 1:15, Deu 16:18, Num 31:14, Num 31:48, 1Sa 17:18
dedicated: Neh 12:27, Psa 30:1, *title
Reciprocal: Num 7:10 – dedicating Neh 3:1 – sanctified it 2Ti 2:4 – that warreth
Fuente: The Treasury of Scripture Knowledge
Deu 20:5-6. What man is there This and the following exceptions are to be understood only of a war allowed by God, not in a war commanded by God, not in the approaching war with the Canaanites, from which even the bridegroom was not exempt, as the Jewish writers note. Hath planted a vineyard This and the former dispensation were generally convenient, but more necessary in the beginning of their settlement in Canaan, for the encouragement of those who should build houses or plant vineyards, which were chargeable to them, and beneficial to the commonwealth. Eaten of it Hebrew, made it common; namely, for the use of himself, and family, and friends, which it was not till the fifth year.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
20:5 And the officers shall speak unto the people, saying, What man [is there] that hath built a new house, and hath not {c} dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.
(c) For when they first entered to dwell in a house, they gave thanks to God, acknowledging that they had that benefit by his grace.