Deuteronomy 17
OGCSUMMARY OF CHAPTER SEVENTEEN
All sacrifices to be without blemish, 1. Of persons convicted of idolatry and their punishment, 2-7. Difficult matters in judgment to be laid before the priests and judges, and to be determined by them; and all to submit to their decision, 8-13. The king that may be chosen to be one of their brethren; no stranger to be appointed to that office, 14, 15. He shall not multiply horses to himself, nor cause the people to return unto Egypt, 16. Nor multiply wives, money, &c., 17. He shall write a copy of the law for his own use, and read and study it all his days, that his heart be not lifted up above his brethren, 18-20.
SUMMARY OF CHAPTER EIGHTEEN
The priests and Levites to have no inheritance, 1, 2. What is the priest’s due, 3-5. Of the Levites that come from any of the other cities, 6-8. The Israelites must not copy the abominations of the former inhabitants, 9. None to cause his son or daughter to pass through the fire, or use any kind of divination or enchantment, as the former inhabitants did, 10-14. The great prophet which God promised to raise up, 15-19. Of false prophets, 20; and how to discern them, 21, 22.
QUESTIONS, LESSON FOURTEEN
(Deuteronomy 16:18-20; Deuteronomy 17:2 to Deuteronomy 18:22)
Name at least two temptations faced by the judges.
Was a king for Israel within the will of God? Explain.
What two qualifications does God here lay down for the king-to-be?
Once he became king, a ruler was forbidden to multiply _______ or _______ or _____.
Why not multiply horses?
What great king was the most flagrant transgressor on all three counts?
What was the king to do with at least this portion of the word of God?
Do you remember the part of the animal the priest received? What is significant about this?
If a new priest began to serve in the sanctuary, would he have eating privileges?
What was the priest’s patrimony (Deuteronomy 17:1 to Deuteronomy 18:8)? Does not this contradict previous statements that the priest had no inheritance?
What would happen to the Levites if the people were not generous and obedient to the commands to support them?. What would happen to the quality of the various services surrounding the sanctuary?
Couldn-’t a person use divination, sorcery, and consult wizards as well as worship God? Explain.
Who is the prophet of Deu 17:1 - Deuteronomy 18:15-19. (Prove your answer with scripture!)
Without looking, can you remember three identifying characteristics of this prophet?
In what three ways could a prophet show that he was not God’s prophet?
9as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.
Deuteronomy 17:1
- GENERAL RULES FOR OBSERVANCE (Deuteronomy 16:16-17; Deuteronomy 16:21-22; Deuteronomy 17:1)
16 Three times in a year shall all thy males appear before Jehovah thy God in the place which he shall choose: in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles; and they shall not appear before Jehovah empty: 17 every man shall give as he is able, according to the blessing of Jehovah thy God which he hath given thee.
21 Thou shalt not plant thee an Asherah of any kind of tree beside the altar of Jehovah thy God, which thou shalt make thee. 22 Neither shalt thou set thee up a pillar; which Jehovah thy God hateth. Thou shalt not sacrifice unto Jehovah thy God an ox, or a sheep, wherein is a blemish, or any thing evil; for that is an abomination unto Jehovah thy God.
THOUGHT QUESTIONS 16:16, 17, 21, 22; 17:1
To what place does Deuteronomy 16:16 allude?
What was to be given by every man? In what attitude?
What a strange prohibition! Who would consider such a strange admixture of Jehovah and Asherah? Cf. Deuteronomy 16:21.
If a man did not have a healthy animal to offer to the Lord what should he do?
AMPLIFIED TRANSLATION 16:16, 17, 21, 22; 17:1
16 Three times a year shall all your males appear before the Lord your God in the place which He chooses, in the feast of unleavened bread, in the feast of weeks, and in the feast of tabernacles or booths. They shall not appear before the Lord empty-handed; 17 Every man shall give as he is able, according to the blessing of the Lord your God which He has given you. 21 You shall not plant you any kind of tree as an Asherah beside the altar of the Lord your God which you shall make. 22 Neither shall you set up an idolatrous stone or image, which the Lord your God hates. You shall not sacrifice to the Lord your God an ox or sheep with a blemish or any defect whatever; for that is an abomination to the Lord your God.
COMMENT 16:16, 17, 21, 22; 17:1
EVERY MAN SHALL GIVE AS HE IS ABLE (Deuteronomy 16:17)This was true of the giving required at these feasts (whether the offerings specified were for the particular feast, or free-will offerings) and all through the ages. Paul asked each Corinthian Christian to lay by him in store, as he may prosper (1 Corinthians 16:2). For if the readiness is there, it is acceptable according as a man hath, not according as he hath not (See 2 Corinthians 8:3; 2 Corinthians 8:12).
THOU SHALT NOT PLANT THEE AN ASHERAH OF ANY KIND OF TREE BESIDE THE ALTAR (Deuteronomy 16:21)See Deuteronomy 7:2; Deuteronomy 7:5, notes; Deuteronomy 12:1-4. An Asherah of any kind of tree (or, as otherwise rendered, an asherah [or pole] of any wood) has reference to the idols of wood that were made to this female diety. The commentators are not altogether agreed as to whether the name Asherah is the name of a distinct goddess, as well as the -poles,-’ -stumps,-’ or -stems-’ which represented her; or whether the notorious -Ashtoreth-’ (Astarte) was herself worshipped under these obscene images.[34] In any case the rites associated with the Asherahs were immoralinvolving the glorificationeven dieficationof sexual passion.
[34] Rotherham, in a Special Note on the Destruction of the Canaanite Nations. It is difficult to find cultured words to express the grossness of the immorality associated with these idols.
Note here that God did not want his worship associated in any way with idolatry and such sensual and evil rites as accompanied it. Yet there was apparently the possibility that there would be an attempt to blend the true religion of God with the Asherah. So the later statements that Israel feared Jehovah and served other gods.
THOU SHALT NOT SACRIFICE. OX. SHEEP, WHEREIN IS A BLEMISH (Deuteronomy 17:1)See also Deuteronomy 15:21, Leviticus 22:19-25. It seems probable that this exhortation was given in connection with the sacrifices to be offered at the three major festivals just mentioned.
Such animals could be eaten, but not sacrificed to God. There is surely a parallel here between what God demanded in an Old Testament sacrifice, and the life he expects us, through Christ, to give to him as a Christian. We are to present our bodies a living sacrifice, holy, acceptable to God (See Romans 12:1-2). And how thankful we can be that the perfect sacrifice of Christ compensates for our imperfection!
Deuteronomy 17:1-20
LESSON FOURTEEN Deuteronomy 16:18-20; Deuteronomy 17:2 to Deuteronomy 18:22
e. THE LEADERS OF GOD’S PEOPLE (Deuteronomy 16:18-20; Deuteronomy 17:2 to Deuteronomy 18:22)
(Laws concerning Judges, kings, priests, and prophets)
(1) JUDGES (Deuteronomy 16:18-20; Deuteronomy 17:2-13)
18 Judges and officers shalt thou make thee in all thy gates, which Jehovah thy God giveth thee, according to thy tribes; and they shall judge the people with righteous judgment. 19 Thou shalt not wrest justice: thou shalt not respect persons; neither shalt thou take a bribe; for a bribe doth blind the eyes of the wise, and pervert the words of the righteous. 20 That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which Jehovah thy God giveth thee.
2 If there be found in the midst of thee, within any of thy gates which Jehovah thy God giveth thee, man or woman, that doeth that which is evil in the sight of Jehovah thy God, in transgressing his covenant, 3 and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have not commanded; 4 and it be told thee, and thou hast heard of it, then shalt thou inquire diligently; and, behold, if it be true, and the thing certain, that such abomination is wrought in Israel, 5 then shalt thou bring forth that man or that woman, who hath done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them to death with stones. 6 At the mouth of two witnesses, or three witnesses, shalt he that is to die be put to death; at the mouth of one witness he shall not be put to death. 7 The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee. 8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which Jehovah thy God shall choose; 9 and thou shalt come unto the priests the Levites, and unto the judge that shall be in those days: and thou shalt inquire; and they shall show thee the sentence of judgment. 10 And thou shalt do according to the tenor of the sentence which they shall show thee from that place which Jehovah shall choose; and thou shalt observe to do according to all that they shall teach thee: 11 according to the tenor of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall show thee, to the right hand, nor to the left. 12 And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before Jehovah thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. 13 And all the people shall hear, and fear, and do no more presumptuously.
THOUGHT QUESTIONS 16:18-20; 17:2-13
Think carefully about the full meaning of the term judge as used here; to what office or work does this term compare in our day? A lawyer?
How could justice be wrested?
Approximate a circumstance in which a bribe could be attractive.
AMPLIFIED TRANSLATION 16:18-20; 17:2-13
18 You shall appoint judges and officers in all your towns which the Lord your God gives you, according to your tribes; and they shall judge the people with righteous judgment. 19 You shall not misinterpret or misapply judgment; you shall not be partial, or take a bribe; for a bribe blinds the eyes of the wise, and perverts the words of the righteous. 20 Follow what is altogether just [that is, uncompromisingly righteous], that you may live and inherit the land which your God gives you. 2 If there is found among you, within any of your towns which the Lord your God gives you, a man or woman who does what is wicked in the sight of the Lord your God, by transgressing His covenant, 3 Who has gone and served other gods and worshiped them, or the sun or moon or any of the host of the heavens, which I have forbidden, 4 And it is told and you hear of it; then inquire diligently, and if it is certainly true that such an abomination has been committed in Israel, 5 Then you shall bring forth to your town’s gates that man or woman who has done that wicked thing, and you shall stone that man or woman to death. 6 On the evidence of two or three witnesses, he who is worthy of death shall be put to death; he shall not be put to death on the evidence of one witness. 7 The hands of the witnesses shall be the first against him to put him to death, and afterward the hands of all the people. So you shall purge the evil from among you. 8 If there arise a matter too hard for you in judgment, between one kind of bloodshed and another, between one legality and another, between one kind of assault and another, matters of controversy within your towns, then arise and go to the place which the Lord your God chooses, 9 And you shall come to the Levitical priests, and to the judge who is in office in those days, and you shall consult them, and they shall make clear to you the decision. 10 And you shall do according to the decision which they declare to you from that place which the Lord chooses, and you shall be watchful to do according to all that they tell you; 11 According to the decision of the law which they shall teach you, and the judgment which they shall announce to you, you shall do; you shall not turn aside from the verdict they give you, either to the right hand or the left. 12 The man who does presumptuously, and will not listen to the priest who stands to minister there before the Lord your God, or to the judge, that man shall die; so you shall purge the evil from Israel. 13 And all the people shall hear, and (reverently) fear, and not act presumptuously again.
COMMENT 16:18-20; 17:2-13
We have treated the last of these two sections in lesson ten because the basic subject matter is the same. But because the scripture also concerns the judges, we include it again here.
JUDGES AND OFFICERS SHALT THOU MAKE IN ALL THY GATES (Deuteronomy 16:18)Obviously anticipating the settled life in Canaan. In ancient times, the gates of the city composed the city hall, and the chief area of civil business. In Ch. Deuteronomy 1:13-18 we saw how judges were appointed for Israel’s good for the length of their wilderness wanderings. Now, a similar system was in order for each city. JUDGES. shophetim, among the Hebrews, were probably the same as our magistrates or justices of the peace. OFFICERS. shoterim, seems to have been the same as our inquest sergeants, beadles [formerly, messengers of the court] & c., whose office it was to go into the houses, shops, & c., and examine weights, measures, and the civil conduct of the people. When they found anything amiss, they brought the person offending before the magistrate, and he was punished by the officer on the spot. They seem also to have acted as heralds in the army, Deuteronomy 20:5. (Clarke, who is, of course, comparing Britain).
The Hebrew word for judge (shaphat) is the same as occurs in the book of Judges, but, as we saw in Lesson Ten (Deuteronomy 17:9), the same word is used for men who usually performed very different functions than those outlined here.[35]
[35] Some judges during that era did appear to perform in an office similar to Moses-’ in the wilderness, judging the hard mattersJdg 3:10; Judges 4:5, 1 Samuel 4:18; 1 Samuel 7:6; 1 Samuel 7:15. But when it is said of a man, he judged Israel twenty years (Samson. Judges 16:31), much more is meant.
THOU SHALT NOT WREST JUSTICE (Deuteronomy 16:19)See Deuteronomy 1:16-17, notes.
IF THERE BE FOUND IN THE MIDST OF THEE (Deuteronomy 16:2)On Deuteronomy 16:2-13, see our remarks in lesson ten. Note that the judge is involved in judgment of the difficult cases (Deuteronomy 16:9) working in conjunction with the priests. Cf. Deuteronomy 19:15-21.
Deuteronomy 17:2-13
2 If there be found in the midst of thee, within any of thy gates which Jehovah thy God giveth thee, man or woman, that doeth that which is evil in the sight of Jehovah thy God, in transgressing his covenant, 3 and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have not commanded; 4 and it be told thee, and thou hast heard of it, then shalt thou inquire diligently; and, behold, if it be true, and the thing certain, that such abomination is wrought in Israel, 5 then shalt thou bring forth that man or that woman, who hath done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them to death with stones. 6 At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death. 7 The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee. 8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which Jehovah thy God shall choose; 9 and thou shalt come unto the priests the Levites, and unto the judge that shall be in those days: and thou shalt inquire; and they shall show thee the sentence of judgment. 10 And thou shalt do according to the tenor of the sentence which they shall show thee from that place which Jehovah shall choose; and thou shalt observe to do according to all that they shall teach thee, 11 according to the tenor of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall show thee, to the right hand, nor to the left. 12 And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before Jehovah thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. 13 And all the people shall hear, and fear, and do no more presumptuously.
THOUGHT QUESTIONS 17:2-13
Who is to prefer charges against the idolater?
Why not punish a man with only one witness? Supposing the idolator was sincere in his worship; was he yet to be put to death?
What is meant by the expression blood and blood, plea and plea, stroke and stroke?
What is involved in the terrible sin of presumption? Is not this a present-day problem? Discuss.
AMPLIFIED TRANSLATION 17:2-13
2 If there is found among you, within any of your towns which the Lord your God gives you, a man or woman who does what is wicked in the sight of the Lord your God, by transgressing His covenant, 3 Who has gone and served other gods and worshiped them, or the sun or moon or any of the host of the heavens, which I have forbidden, 4 And it is told that you hear of it; then inquire diligently, and if it is certainly true that such an abomination has been committed in Israel, 5 Then you shall bring forth to your town’s gates that man or woman who has done that wicked thing, and you shall stone that man or woman to death. 6 On the evidence of two or three witnesses, he who is worthy of death shall be put to death; he shall not be put to death on the evidence of one witness. 7 The hands of the witnesses shall be the first against him to put him to death, and afterward the hands of all the people. So you shall purge the evil from among you. 8 If there arise a matter too hard for you in judgment, between one kind of bloodshed and another, between one legality and another, between one kind of assault and another, matters of controversy within your towns, then arise and go to the place which the Lord your God chooses, 9 And you shall come to the Levitical priests, and to the judge who is in office in those days, and you shall consult them, and they shall make clear to you the decision. 10 And you shall do according to the decision which they declare to you from that place which the Lord chooses, and you shall be watchful to do according to all that they tell you; 11 According to the decision of the law which they shall teach you, and the judgment which they shall announce to you, you shall do; you shall not turn aside from the verdict they give you, either to the right hand or the left. 12 The man who does presumptuously, and will not listen to the priest who stands to minister there before the Lord your God, or to the judge, that man shall die; so you shall purge the evil from Israel. 13 And all the people shall hear, and (reverently) fear, and not act presumptuously again.
COMMENT 17:2-13
We have included this passage with the section above because of its obvious similarity and because it treats the same subject. God had said to have no other gods before (besides) me nor to make any graven image (Deuteronomy 5:7-10). He had also strictly forbidden the worship of any creature, star, planet, etc. (Deuteronomy 4:15-19 and notes). Here it will be seen that the same method of procedure was to follow the punishment of transgressors as we have just noted in chapter 13. One witness was not enough for the death sentence, (Cf. Numbers 35:30) and the witnesses had to have reputations for reliability (Deuteronomy 19:15-21). (Naboth, for example, had two base fellows witness against him, 1 Kings 21:10; 1 Kings 21:13). In matters of discipline in the New Testament church, two or more witnesses are also required (Matthew 18:15-18).
IF THERE ARISE A MATTER TOO HARD FOR THEE IN JUDGMENT (Deuteronomy 17:8)See also Deuteronomy 1:9-18, Deuteronomy 19:16-19, Deuteronomy 25:1-3, and also Exodus 18:13-26. The passages in Exodus 18 and Deuteronomy 1 (which speak of the same instance) do not specify that the judges themselves had to be priests or Levites. In fact, the Exodus passage seems definitely to specify that Moses-’ choices for these officers were not limited to one tribe: And Moses chose able men out of all Israel. and they judged the people. Furthermore, Deuteronomy 17:9; Deuteronomy 19:17 seem to carefully distinguish between the priests (who of course were always Levites) and the Judges, who might have been from any tribe of Israel.
AND THOU SHALT COME UNTO THE PRIESTS THE LEVITES, AND UNTO THE JUDGE (Deuteronomy 17:9)In all such cases [Cf. Deuteronomy 17:8] recourse was to be had to the court at the sanctuary-’to the priests the Levites,-’ i.e. the priests who were of the tribe of Levi, and the judge presiding therethe lay judge associated with the high priest as president. (Pulpit Com.)
AND THOU SHALT DO ACCORDING TO THE TENOR OF THE SENTENCE (Deuteronomy 17:10)Cf. Deuteronomy 17:12, which enacts the death penalty for THE MAN THAT DOETH PRESUMPTUOUSLY in not obeying the judge and the priest. The Hebrew word zid is defined by Baumgartner’s Lexicon as insolent, presumptuous,. boundless insolence and by Gesenius, swelling, pride; as joined with insolence and arrogance [here], haughtiness. It ought to be seen from all this that this judicial method was not intended as any kangaroo court by God! The decisions made by these appointed men were to be listened to and obeyed.
Much, of course, is left unsaid in these verses which could perhaps be profitably discussed. For example, to what extent did God personally and miraculously guide these judges and priests? Did the priests employ the Urim and Thummim in making such judgments?
In the theocracy Israel was under, there was little distinction between ecclesiastical and civil cases. The priests no doubt specialized as expounders and judges of cases involving the law, but the lay judges were not added to the court, to be judges of the facts in distinction from the law in the case.
It is debatable whether the judges to whom Israel came for judgment during that era of history known as the Period of Judges (Judges 2:16-19; Judges 3:10; Judges 4:4-5; Judges 10:2, etc.) represent the judge that shall be in those days (Deuteronomy 17:9). If so, they took on far different responsibilities than anything mentioned here, for they were chiefly military men raised up to deliver Israel from his enemiesa task never assigned to these judges.
Deuteronomy 17:14-20
(2) KINGS (Deuteronomy 17:14-20)
14 When thou art come unto the land which Jehovah thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like all the nations that are round about me; 15 thou shalt surely set him king over thee, whom Jehovah thy God shall choose: one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. 16 Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he may multiply horses; forasmuch as Jehovah hath said unto you, Ye shall henceforth return no more that way. 17 Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. 18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites: 19 and it shall be with him, and he shall read therein all the days of his life; that he may learn to fear Jehovah his God, to keep all the words of this law and these statutes, to do them; 20 that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.
THOUGHT QUESTIONS 17:14-20
These verses contain a prophesy covering how many years?
Was this prediction an encouragement to disobedience? Discuss.
Discuss the importance of the three prohibitions. Cf. Deuteronomy 17:16-17.
What law book was to be copied by the King? For what purpose?
What are some of the indications of his heart being lifted up above his brethren?
AMPLIFIED TRANSLATION 17:14-20
14 When you come to the land which the Lord your God gives you, and you possess it and live there, and then say, I will set a king over me, like all the nations that are about me; 15 You shall surely set as king over you him whom the Lord your God will choose; one from among your brethren you shall set as king over you; you may not set a foreigner, who is not your brother, over you. 16 But he shall not multiply horses to himself, or cause the people to return to Egypt in order to multiply horses, since the Lord said to you, You shall never return that way. 17 And he shall not multiply wives to himself, that his [mind and] heart turn not away; neither shall he greatly multiply to himself silver and gold. 18 And when he sits on his royal throne, he shall write him a copy of this law in a book out of what is before the Levitical priests; 19 And he shall keep it with him, and he shall read it in all the days of his life, that he may learn (reverently) to fear the Lord his God, by keeping all the words of this law and these statutes, and doing them; 20 That his [mind and] heart may not be lifted up above his brethren, and that he may not turn aside from the commandments, to the right hand or to the left; so that he may continue long, he and his sons, in his kingdom in Israel.
COMMENT 17:14-20
As we have already seen, and shall see in this book, God divinely anticipates the evil into which Israel would degenerate and makes provision for it. See another example of this in 1 Samuel 8:4-22; 1 Samuel 12:12. He does not condone or endorse all he allowsor all he foreknows. Their desire for a king would represent a degeneration and corruption of Israel’s Theocracy. But God was still their father, and Israel was still his nation, and he was not about to forsake them on this account. So the regulatory laws we have here. As we will see, even these were soon broken!
Because God knew ahead of time what Israel would do after they arrived in the promised land, did not mean he caused or compelled them to do itmuch less authorized it. A scientist-astronomer may now know that an eclipse will take place exactly at such-and-such a time in 1980. Does his foreknowledge cause the eclipse? No, but it may cause him to do many things in anticipation of it. It seems we have a fair parallel here. God anticipated the evil into which Israel would degenerate in clamoring for a king, and the present scriptures provide for that state of things. McGarvey asks, What was to prevent Moses from anticipating this? He was starting his people on their national career without a king, when all the nations round about them had kings, and had been ruled by them in the past. He would have been grossly ignorant of human nature had he not anticipated and feared that in the course of time they would grow weary of such singularity, and want to live like other nations. Such has been the fearful anticipation of every body of patriots who ever organized a democratic or republican form of government.[36]
[36] Authorship of Deuteronomy, p. 116
AND SHALT SAY, I WILL SET A KING OVER ME (Deuteronomy 17:14)1 Samuel 8:5; 1 Samuel 8:19-20.
KING. WHOM JEHOVAH THY GOD SHALL CHOOSE (Deuteronomy 17:15)An Israelite that had God’s divine approval. Note, for example, David’s anointing, 1 Samuel 16:4-13. Of course, this principle was often broken after the kingdom divided.
HE SHALL NOT MULTIPLY HORSES (Deuteronomy 17:16). WIVES (Deuteronomy 17:17) SILVER AND GOLD (Deuteronomy 17:17)King solomon probably represents the most flagrant transgressor of these prohibitions. He at first obeyed the Lord, and riches (which he had not asked for) were added to his request for wisdom (1 Kings 3:9-14). But he was soon sidetracked from wholehearted service to Jehovah. Exactly as these verses specify he was not to do, he multiplied
(1)
Horses1 Kings 4:26 (Cf. 2 Chronicles 9:25) 1 Kings 10:26; 1 Kings 10:28-29. Note also that his horses were brought out of Egyptagain breaking the command of God as we have it here (Deuteronomy 17:16). A king would not multiply horses normally, unless preparing for war or building up military might. See Psalms 20:7; Psalms 33:16-19; Psalms 147:10-11; Proverbs 21:31; Isaiah 2:5-8. Woe to them that go down to Egypt for help, and rely on horses, and trust in chariots because they are many, and in horsemen because they are very strong, but they look not unto the Holy One of Israel, neither seek Jehovah! (Isaiah 31:1).
(2)
Riches1 Kings 10:27, 2 Chronicles 1:15. At first given by God, money apparently became an obsession with him. This meant heavy, excessive taxes, plus a system of forced labor, 1 Kings 5:13-17. Compare Israel’s complaint to Rehoboam, 1 Kings 12:4.
(3)
Wives1 Kings 11:1-10. These turned Solomon’s heart away from God.
HE SHALL WRITE HIM A COPY OF THIS LAW OUT OF THAT WHICH IS BEFORE THE PRIESTS THE LEVITES (Deuteronomy 17:18)It is likely this means, that the copy which the king was to write out was to be taken from the autograph kept in the tabernacle before the Lord, from which, as a standard, every copy was taken, and with which doubtless every copy was compared; and it is probable that the priests and Levites had the revising of every copy that was taken off, in order to prevent errors from creeping into the sacred text. (Clarke) The priests were the custodians of the law (Deuteronomy 31:26).
The book was to be constantly studied and meditated upon by the king (Deuteronomy 17:19-20)and be his directory and guide in daily life. Joshua was not a king, but was God’s leader of Israel, note Joshua 1:7-8. David, of course, is the king who truly held God’s law in its proper esteem (Psalms 119, etc.).
It is probable, however, that the book here referred to was neither the book of Deuteronomy or the Pentateuch. As this law was to be copied -out of that which was before the priests,-’ it did not, of course, contain all that was in that book; and as it was to govern the king rather than the priests or the people, it included only such portions as related to the king’s personal and official duties. It was not, therefore, a very long document. (McGarvey)
This may have been the testimony given Jehoash (Joash), 2 Kings 11:12.