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 go and return to his house, lest he die in the battle, and another man dedicate it. What man is there who has planted a vineyard, and has not used its fruit? Let him go and return to his house, lest he die in the battle, and another man use its fruit. What man is there who has pledged to be married to a wife, and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her.” The officers shall speak further to the people, and they shall say, “What man is there who is fearful and faint-hearted? Let him go and return to his house, lest his brother’s heart melt as his heart.”
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Deuteronomy 20:5-8 sits inside this longer paragraph.
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 go and return to his house, lest he die in the battle, and another man dedicate it. What man is there who has planted a vineyard, and has not used its fruit? Let him go and return to his house, lest he die in the battle, and another man use its fruit. What man is there who has pledged to be married to a wife, and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her.” The officers shall speak further to the people, and they shall say, “What man is there who is fearful and faint-hearted? Let him go and return to his house, lest his brother’s heart melt as his heart.” It shall be, when the officers have finished speaking to the people, that they shall appoint captains of armies at the head of the people.
Parallel Translations
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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 go and return to his house, lest he die in the battle, and another man dedicate it.
What man is there who has planted a vineyard, and has not used its fruit? Let him go and return to his house, lest he die in the battle, and another man use its fruit.
What man is there who has pledged to be married to a wife, and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her.”
The officers shall speak further to the people, and they shall say, “What man is there who is fearful and faint-hearted? Let him go and return to his house, lest his brother’s heart melt as his heart.”
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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.
And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it.
And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.
And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren’s heart faint as well as his heart.
Show all 3 translations
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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.
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.
And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.'
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 unto his house, lest his brethren's heart melt as his heart.'
Examined in Scripture Analysis
Commandments (1)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (24)
- Judges 7:3 (v8) Now therefore proclaim in the ears of the people, saying, ‘Whoever is fearful and trembling, let him return and depart from Mount Gilead.’…
- Deuteronomy 24:5 (v7) When a man takes a new wife, he shall not go out in the army, neither shall he be assigned any business. He shall be free at home one year,…
- Deuteronomy 1:28 (v8) Where are we going up? Our brothers have made our heart melt, saying, ‘The people are greater and taller than we. The cities are great and…
- Nehemiah 12:27 (v5) At the dedication of the wall of Jerusalem, they sought the Levites out of all their places, to bring them to Jerusalem, to keep the…
- Revelation 21:8 (v8) But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in…
Show all 24 cross-references
- Acts 15:37-38 (v8) Barnabas planned to take John, who was called Mark, with them also. But Paul didn’t think that it was a good idea to take with them someone…
- Numbers 32:9 (v8) For when they went up to the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not…
- Deuteronomy 23:9 (v8) When you go out and camp against your enemies, then you shall keep yourselves from every evil thing.
- Deuteronomy 28:30 (v7) You will betroth a wife, and another man shall lie with her. You will build a house, and you won’t dwell in it. You will plant a vineyard,…
- Luke 9:62 (v8) But Jesus said to him, “No one, having put his hand to the plow, and looking back, is fit for God’s Kingdom.”
- Exodus 15:15 (v8) Then the chiefs of Edom were dismayed. Trembling takes hold of the mighty men of Moab. All the inhabitants of Canaan have melted away.
- Leviticus 19:23-25 (v6) “ ‘When you come into the land, and have planted all kinds of trees for food, then you shall count their fruit as forbidden. For three…
- Numbers 13:31–14:3 (v8) But the men who went up with him said, “We aren’t able to go up against the people; for they are stronger than we.” They brought up an evil…
- Deuteronomy 22:23-25 (v7) If there is a young lady who is a virgin pledged to be married to a husband, and a man finds her in the city, and lies with her, then you…
- Matthew 1:18 (v7) Now the birth of Jesus Christ was like this: After his mother, Mary, was engaged to Joseph, before they came together, she was found…
- Luke 14:18-20 (v7) They all as one began to make excuses. “The first said to him, ‘I have bought a field, and I must go and see it. Please have me excused.’…
- 1 Corinthians 15:33 (v8) Don’t be deceived! “Evil companionships corrupt good morals.”
- 2 Timothy 2:4 (v7) No soldier on duty entangles himself in the affairs of life, that he may please him who enrolled him as a soldier.
- Numbers 31:14 (v5) Moses was angry with the officers of the army, the captains of thousands and the captains of hundreds, who came from the service of the war.
- Numbers 31:48 (v5) The officers who were over the thousands of the army, the captains of thousands, and the captains of hundreds, came near to Moses.
- Deuteronomy 1:15 (v5) So I took the heads of your tribes, wise and respected men, and made them heads over you, captains of thousands, captains of hundreds,…
- Deuteronomy 16:18 (v5) You shall make judges and officers in all your gates, which Yahweh your God gives you, according to your tribes; and they shall judge the…
- 1 Samuel 17:18 (v5) and bring these ten cheeses to the captain of their thousand, and see how your brothers are doing, and bring back news.”
- Revelation 3:16 (v8) So, because you are lukewarm, and neither hot nor cold, I will vomit you out of my mouth.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
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Geneva Bible translators 1599 · Public Domain On vv5–6 For when they entered first to dwell in an…
For when they entered first to dwell in an house, they gave thanks to God, acknowledging that they had that benefit by his grace.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–8 Deu 20:5 And the officers shall speak unto the…
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}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–7 Houses were dedicated by feasting and thanksgiving to God.…
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.
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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 men’s 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv5–8 And the officers shall speak unto the people,.... What…
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, Deu 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, Deu 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, Deu 20:3) the anointed of war speaks, saying:
what man is there,.... (to the end of Deu 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:
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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 Deu 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 Deu 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 Neh 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5–6 What man - This and the following exceptions are…
What man - 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 7, 8 Verse 5. That hath built a new house, and…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 7 Deu 20:5-6. What man is there — This and…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–6 The officers dedicated it - See Exo 5:6 note.
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5–8 Captains. Hebrew, "shoterim, (Septuagint grammateis,) shall proclaim to the…
Captains. Hebrew, "shoterim, (Septuagint grammateis,) shall proclaim to the people." Whether these were the chief officers, or only heralds, does not appear. (Calmet) --- They were probably the priests attached to the army, ver. 2. See chap. i. 15. (Haydock) --- Dedicate it. Hebrew, "begin to use it," on which occasion a feast was made. (Jansenius) --- Psalm xxix seems to have been intended for such a solemnity. At the dedication of the walls of Jerusalem great rejoicings were made, 2 Esdras xii. 27. Josephus and the Rabbins allow a whole year for the occupation of the house, before the builder or new owner, could be obliged to go to war, in like manner as that term is specified for a person who had lately married a wife, chap. xxiv.5. The ancient Greeks deemed it a great misfortune to leave a house unfinished and a new wife desolate, which was the case of Protesilaus. (Homer, Iliad i.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v5 And the officers shall speak unto the people--literally, Shoterim,…
And the officers shall speak unto the people--literally, Shoterim, who are called "scribes" or "overseers" (Exo 5:6). They might be keepers of the muster-roll, or perhaps rather military heralds, whose duty it was to announce the orders of the generals (Ch2 26:11). This proclamation (Deu 20:5-8) must have been made previous to the priest's address, as great disorder and inconvenience must have been occasioned if the serried ranks were broken by the departure of those to whom the privilege was granted. Four grounds of exemption are expressly mentioned: (1) The dedication of a new house, which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (Neh 12:27); exemption for a year. (2) The planting of a vineyard. The fruit of the first three years being declared unfit for use, and the first-fruits producible on the fourth, the exemption in this case lasted at least four years. (3) The betrothal of a wife, which was always a considerable time before marriage. It was deemed a great hardship to leave a house unfinished, a new property half cultivated, and a recently contracted marriage; and the exemptions allowed in these cases were founded on the principle that a man's heart being deeply engrossed by something at a distance, he would not be very enthusiastic in the public service. (4) The ground of exemption was cowardice. From the composition of the Israelitish army, which was an irregular militia, all above twenty years being liable to serve, many totally unfit for war must have been called to the field; and it was therefore a prudential arrangement to rid the army of such unwarlike elements--persons who could render no efficient service, and the contagion of whose craven spirit might lead to panic and defeat.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5–8 5. The officers — The shoterim, for that is…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5–8 5. officers] shoṭerîm, Deu_1:15, Deu_16:18.
5. officers] shoṭerîm, 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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v5 (5) And the officers.—The shôterim of Deu_16:18; the civil…
(5) And the officers.—The shôterim 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 shôterim (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 Gideon’s 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!
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5, 8 Vers. 5-10. Exemptions.
Vers. 5-10. Exemptions.
Three classes were exempted from service in war, and one class was forbidden to take part in it. The exempted classes were:
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1. He who had built a house, but had not dedicated it.
2. He who had planted a vineyard, but had not eaten of its fruit.
3. He who had betrothed a wife, but had not married her.
The class forbidden to engage in the war was the class of cowards (ver. 8). These regulations
I HAD AN IMPORTANT BEARING ON THE STABILITY OF SOCIETY. War has naturally a disturbing effect on industry and commerce. It unsettles the public mind. It creates a feeling of insecurity. It prevents enterprise. These evils would be intensified in a state of society where, besides the danger of the country being overrun by hostile armies, each adult male was liable for service in the field. In such a condition of society there would obviously be a disinclination, when war was imminent, to acquire property, to institute improvements, or to enter into any new engagements. The man who built a house would not be sure that he would live to dedicate it; the man who planted a vineyard, that he would live to eat of it; the man who betrothed a wife, that he would be spared to take her. This provision of the Law was therefore calculated to have a reassuring and tranquillizing effect, and would so far counteract the tendency of warlike rumors to paralyze industry and the arrangements of domestic life.
II WERE AN IMPORTANT ALLEVIATION OF THE EVILS OF WAR. They aimed at exempting those who, from their circumstances and prospects, would feel most keenly the hardship of a call to service. Ver. 7 connects itself with the importance attached in ancient nations to the perpetuation of the house. "According to modern notions, a forlorn hope would naturally be composed of men who had not given hostages to fortune. Such, however, was not the light in which the matter presented itself to the Greek mind. The human plant had flowered. The continuance of the house was secure. It was therefore comparatively of little moment what befell the man whose duty to his ancestors had been fulfilled" (Renouf). The sentiment here expressed was that of ancient nations generally.
III WERE OF GREAT IMPORTANCE IN SECURING EFFICIENCY IN THE ARMY. The army was plainly better without the cowards than with them. One coward may do harm to a whole company. But, besides these, it was likely that persons serving by compulsion, in a spirit of discontent at disappointed prospects, and for the sake of their prospects unwilling to part with their lives, would prove but inferior soldiers. At any rate, there was policy in recruiting the army only from those who had a fixed stake in the welfare of the nation. The man with house, wife, and vineyard was more likely to be ready to shed the last drop of his blood in defense of his treasures than one wholly unattached, or attached only in hope.
LESSONS.
1. Those entering the Christian warfare need to count the cost. (Luk_14:25-34)
2. In Christ"s service there are no exemptions.
3. Nevertheless, consideration should be shown in the work of the Church for those who are peculiarly situated.
4. The danger of being entangled in spirit in Christ"s service. (2Ti_2:4)
5. The faint-hearted are no strength to a cause. (Jud_1:7:3)
6. Numbers are not the only thing to be considered in reckoning the efficiency of a Church or of any body of spiritual warriors. J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v5 Let him go and return to his house.
Deu_20:5-9
Let him go and return to his house.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 6, 8 General Information:
General Information:
Moses says what the army officers must say to the people of Israel before a battle.
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The officers must speak
One of the officers' jobs was to decide who could leave the army. The full meaning of this statement can be made explicit. (See: Assumed Knowledge and Implicit Information)
What man is there ... Let him go and return to his house
"If any soldier here has built a new house and has not dedicated it, he should go back to his house"
so that he does not die in battle and another man dedicates it
The officer is describing a situation that could possibly happen to a soldier. AT: "so that, if he dies in battle, another man will not dedicate his house instead of him" (See: Hypothetical Situations)
translationWords
dedicate
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v7 20:7 someone else would marry her: In this situation,…
20:7 someone else would marry her: In this situation, a man who died would be deprived of offspring to carry on his name, which was a great tragedy in ancient Israel.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.