(14) When thou art come unto the land.--These are not the words of a legislator who is already in the land. Those who say that this law dates from later times must be prepared to assert that this clause is expressly framed to suit the lips of Moses, and is thus far a deliberate forgery.
And shalt possess it, and dwell therein--i.e., shalt complete the conquest and settle. It is not contemplated that the king would be desired immediately after the conquest.
I will set a king over me, like as all the nations.--There is an evident allusion to this phrase in 1 Samuel 8:20, "That we also may be like all the nations." It is noticeable that Moses in this place says nothing in disapproval of the design. In fact his words might easily have been cited by the people in support of their proposal. Moses said we should need a king; why should we not ask for on? Looked at this way, the citation of the words of Deuteronomy in Samuel is perfectly natural. The people confirm their request by presenting it in the very words of Moses. But if we suppose (with some modern writers) that the passage in Deuteronomy was constructed from that in Samuel, there are several difficulties--(1) Why is there no disapproval here of the plan, which Samuel so strongly disapproved? (2) How does the writer in Deuteronomy contrive to be so wholly unconscious either of the royal tribe, or of the royal family? Precisely the same unconsciousness of the locality of the place which Jehovah should choose in Palestine appears in every reference to it in this book. In Moses this is perfectly natural. But that any later writer should be so totally regardless of the claims of Judah, David, and Jerusalem, and say nothing either for or against them, is inconceivable. Samuel could hardly have written about the king without betraying disapproval of Israel's desire for him. No later writer could have avoided some allusion to the choice of David's family, and the promises to David's son.
(15) Whom the Lord thy God shall choose . . . from among thy brethren.--This precept seems almost needless from the standpoint of later history. As years passed by, the Israelites were less and less tempted to accept the supremacy of foreign princes.[4] But Moses can never have forgotten that for two-thirds of his own lifetime the Israelites had been subject to the kings of Egypt; and that even since the exodus they had proposed to make a captain to return thither; whom we know not, but very possibly an Egyptian. The chief thing dreaded by Moses was a return to Egypt, as appears by the next verse.
[4] But see note on Deuteronomy 31:11 for an incident that illustrates the feeling.
(16,17) He shall not multiply horses . . . wives . . . neither shall he greatly multiply . . . silver and gold.--It is not a little remarkable that these are the very things which Solomon did multiply; and that under him the monarchy attained its greatest glory. But the prophecy avenged itself by its literal fulfilment: "When Solomon was old . . . his wives turned away his heart" (1 Kings 11:4). Yet it is easier to read the words as prophecy than as later history. What Israelite could have written this sentence after the time of Solomon without some passing allusion to the glories of his reign? Compare the recorded allusion in Nehemiah 13:26 : "Did not Solomon, king of Israel, sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel; nevertheless even him did outlandish women cause to sin."
The question, how Solomon came to transgress these orders, may easily be met by another--How came David to attempt the removal of the ark of God in a cart? The wealth which Solomon had is represented as the special gift of Jehovah. His many marriages may be partly accounted for by the fact that only one son is mentioned, and he was born before his father became king. The question, "Who knoweth whether he shall be a wise man or a fool?" is singularly applicable to this individual. And one of the Psalms, which is by its title ascribed to Solomon, pursues a similar line of thought (Ps. cxxvii).
The caution against multiplying horses marks the profound wisdom of the writer. The Israelitish infantry was Israel's strength. The conquest of Canaan was entirely effected by infantry. There are not many battle-fields in Canaan suited for chariots and cavalry. An army of infantry can choose its own ground.
Verses 14-20. - Israel, being under a theocracy, did not need an earthly king; but neither was this thereby precluded, provided the king chosen by the people were one whom Jehovah would approve as his vicegerent. In case, then, of their coming to desire to have a king over them like the nations around them, Moses gives instructions here as to the choice of a king, and as to the duties and obligations resting upon those who might be elevated to that office. The form in which these are conveyed clearly indicates that, at the time this was uttered, the existence of a king in Israel was contemplated as only a distant possibility. Verse 14. - When thou art come unto the land, etc. This phraseology, which is common to the laws which respect the affairs of the Hebrews after they should be settled in Canaan, implies that this law was given whilst they were yet outside the Promised Land. It is plain also, from the tenor of the whole statement in this verse, that the legislator in this case is providing for what he supposes may happen, is likely to happen, but which he by no means desires should happen. Moses foresaw that the people would wish to be as the nations around them - governed by a king - and he legislates accordingly, without approving of that wish.
17:14-20 God himself was in a particular manner Israel's King; and if they set another over them, it was necessary that he should choose the person. Accordingly, when the people desired a king, they applied to Samuel, a prophet of the Lord. In all cases, God's choice, if we can but know it, should direct, determine, and overrule ours. Laws are given for the prince that should be elected. He must carefully avoid every thing that would turn him from God and religion. Riches, honours, and pleasures, are three great hinderances of godliness, (the lusts of the flesh, the lusts of the eye, and the pride of life,) especially to those in high stations; against these the king is here warned. The king must carefully study the law of God, and make that his rule; and having a copy of the Scriptures of his own writing, must read therein all the days of his life. It is not enough to have Bibles, but we must use them, use them daily, as long as we live. Christ's scholars never learn above their Bibles, but will have constant occasion for them, till they come to that world where knowledge and love will be made perfect. The king's writing and reading were as nothing, if he did not practise what he wrote and read. And those who fear God and keep his commandments, will fare the better for it even in this world.
When thou art come unto the land which the Lord thy God giveth thee,.... The land of Canaan:
and shalt possess it, and shalt dwell therein; be entirely in the possession of it, and settled in it; it seems to denote some time of continuance in it, as it was, before they thought of setting a king over them, about which are the following instructions:
and shalt say, I will set a king over me, like as all the nations that are round about me; which was what would and did lead them to such a thought and resolution; observing that the neighbouring nations had kings over them, they were desirous of being like them as to the form of their civil government, and have a king as they had.
(14) When thou art come unto the land.--These are not the words of a legislator who is already in the land. Those who say that this law dates from later times must be prepared to assert that this clause is expressly framed to suit the lips of Moses, and is thus far a deliberate forgery.
And shalt possess it, and dwell therein--i.e., shalt complete the conquest and settle. It is not contemplated that the king would be desired immediately after the conquest.
I will set a king over me, like as all the nations.--There is an evident allusion to this phrase in 1 Samuel 8:20, "That we also may be like all the nations." It is noticeable that Moses in this place says nothing in disapproval of the design. In fact his words might easily have been cited by the people in support of their proposal. Moses said we should need a king; why should we not ask for on? Looked at this way, the citation of the words of Deuteronomy in Samuel is perfectly natural. The people confirm their request by presenting it in the very words of Moses. But if we suppose (with some modern writers) that the passage in Deuteronomy was constructed from that in Samuel, there are several difficulties--(1) Why is there no disapproval here of the plan, which Samuel so strongly disapproved? (2) How does the writer in Deuteronomy contrive to be so wholly unconscious either of the royal tribe, or of the royal family? Precisely the same unconsciousness of the locality of the place which Jehovah should choose in Palestine appears in every reference to it in this book. In Moses this is perfectly natural. But that any later writer should be so totally regardless of the claims of Judah, David, and Jerusalem, and say nothing either for or against them, is inconceivable. Samuel could hardly have written about the king without betraying disapproval of Israel's desire for him. No later writer could have avoided some allusion to the choice of David's family, and the promises to David's son.
(15) Whom the Lord thy God shall choose . . . from among thy brethren.--This precept seems almost needless from the standpoint of later history. As years passed by, the Israelites were less and less tempted to accept the supremacy of foreign princes.[4] But Moses can never have forgotten that for two-thirds of his own lifetime the Israelites had been subject to the kings of Egypt; and that even since the exodus they had proposed to make a captain to return thither; whom we know not, but very possibly an Egyptian. The chief thing dreaded by Moses was a return to Egypt, as appears by the next verse.
[4] But see note on Deuteronomy 31:11 for an incident that illustrates the feeling.
(16,17) He shall not multiply horses . . . wives . . . neither shall he greatly multiply . . . silver and gold.--It is not a little remarkable that these are the very things which Solomon did multiply; and that under him the monarchy attained its greatest glory. But the prophecy avenged itself by its literal fulfilment: "When Solomon was old . . . his wives turned away his heart" (1 Kings 11:4). Yet it is easier to read the words as prophecy than as later history. What Israelite could have written this sentence after the time of Solomon without some passing allusion to the glories of his reign? Compare the recorded allusion in Nehemiah 13:26 : "Did not Solomon, king of Israel, sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel; nevertheless even him did outlandish women cause to sin."
The question, how Solomon came to transgress these orders, may easily be met by another--How came David to attempt the removal of the ark of God in a cart? The wealth which Solomon had is represented as the special gift of Jehovah. His many marriages may be partly accounted for by the fact that only one son is mentioned, and he was born before his father became king. The question, "Who knoweth whether he shall be a wise man or a fool?" is singularly applicable to this individual. And one of the Psalms, which is by its title ascribed to Solomon, pursues a similar line of thought (Ps. cxxvii).
The caution against multiplying horses marks the profound wisdom of the writer. The Israelitish infantry was Israel's strength. The conquest of Canaan was entirely effected by infantry. There are not many battle-fields in Canaan suited for chariots and cavalry. An army of infantry can choose its own ground.
and shalt possess it, and shalt dwell therein; be entirely in the possession of it, and settled in it; it seems to denote some time of continuance in it, as it was, before they thought of setting a king over them, about which are the following instructions:
and shalt say, I will set a king over me, like as all the nations that are round about me; which was what would and did lead them to such a thought and resolution; observing that the neighbouring nations had kings over them, they were desirous of being like them as to the form of their civil government, and have a king as they had.