John Calvin Commentary 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." — Deuteronomy 20:5 (ASV)

And the officers shall speak to the people. I have added the introductory phrase, “quum bellandum erit” (when there shall be war), so that my readers may know what subject is discussed here; for although the instruction given may seem somewhat remote from the prohibition of theft, it still fits well and is closely connected with it.

For by this indulgence God shows how just it is that everyone should peacefully enjoy what he possesses. If it is 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 harsher and more intolerable will it be to deprive men of their fortunes or to drive them from the lands they justly call their own!

Therefore, since it is beneficial for the state that vineyards should be sown or planted, and that houses should be built—while men would not apply themselves to these duties with sufficient enthusiasm unless encouraged by the hope of enjoying them—God gives them the privilege of exemption from fighting if they are owners of new houses which they have not yet inhabited. He also makes the same provision for possessors of vineyards, if they have not yet tasted the fruit of their labor; and He will not have men torn from their betrothed wives until they have enjoyed their embraces.

A different principle applies to a fourth class. The faint-hearted and lazy do not deserve God's consideration for their cowardice when they shun dangers that should be faced for the public welfare. However, because it is important for the whole people that soldiers go to war readily, God does not want more to be required from anyone than he is willing to bear.

We now understand the substance of this passage: namely, that when every man’s right to enjoy what he possesses is asserted, it extends so far that a man who has built a house should not be dragged unwillingly to war until, by living in it, he has received some advantage from the expenses incurred. To make a vineyard common,¹⁶² or to profane it, is equivalent to applying its produce to the common uses of life. For it was not lawful, as we saw in connection with the First Commandment,¹⁶³ to gather its first-fruits, as if it were still uncircumcised. Therefore, the reward for their industry and diligence is given when those who have planted vines are thus exempted until they have enjoyed some of their produce.

Regarding the betrothed, although it seems to have been an indulgence granted in honor of marriage, allowing them to return to the wives they had not yet enjoyed, it is probable that they were not torn away from the dearest of all possessions, so that every man’s property would be preserved. Besides, if the hope of offspring were taken away, the inheritance would thus be transferred to others, which would have been equivalent to diverting it from its rightful owner. We have said that the lazy and timid were sent home so that the Israelites might learn that no one was to be pressed beyond his ability; and this also depends on that rule of equity¹⁶⁴ which dictates that we should abstain from all unjust oppression.

¹⁶² See margin of A..V., ver. 6.., ver. 6.

¹⁶³ See on Leviticus 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..