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” (Deuteronomy 20:7; Deuteronomy 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 man’s 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 brethren’s 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.)