Deuteronomy 20:5

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, 2 Timothy 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. Deuteronomy 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. Deuteronomy 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: Ephesians 5 and 11. Cicero, in Oral. pro Domo sua, and Dion, lib. 39: in Caligul.