TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 17:14–20. His four-level outline is real structure in the source text, so it is rendered as structure.
After the laws which concerned subjects fitly followed the laws which concern kings; for those that rule others must themselves remember that they are under command. Here are laws given,
I.To the electors of the empire, what rules they must go by in making their choice, Deu 17:14, Deu 17:15.
1.It is here supposed that the people would, in process of time, be desirous of a king, whose royal pomp and power would be thought to make their nation look great among their neighbours. Their having a king is neither promised as a mercy nor commanded as a duty (nothing could be better for them than the divine regimen they were under), but it is permitted them if they desired it. If they would but take care to have the ends of government answered, and God's laws duly observed and put in execution, they should not be tied to any one form of government, but should be welcome to have a king. Though something irregular is supposed to be the principle of the desire, that they might be like the nations (whereas God in many ways distinguished them from the nations), yet God would indulge them in it, because he intended to serve his own purposes by it, in making the regal government typical of the kingdom of the Messiah.
2.They are directed in their choice. If they will have a king over them, as God foresaw they would (though it does not appear that ever the motion was made till almost 400 years after), then they must,
(1.)Ask counsel at God's mouth, and make him king whom God shall choose; and happy it was for them that they had an oracle to consult in so weighty an affair, and a God to choose for them who knows infallibly what every man is and will be. Kings are God's viceregents, and therefore it is fit that he should have the choosing of them: God had himself been in a particular manner Israel's King, and if they set another over them, under him, it was necessary that he should nominate the person. Accordingly, when the people desired a king, they applied to Samuel a prophet of the Lord; and afterwards David, Solomon, Jeroboam, Jehu, and others, were chosen by the prophets; and the people are reproved for not observing this law, Hos 8:4 : They have set up kings but not by me. In all cases God's choice, if we can but know it, should direct, determine, and overrule ours.
(2.)They must not choose a foreigner under pretence of strengthening their alliances, or of the extraordinary fitness of the person, lest a strange king should introduce strange customs of usages, contrary to those that were established by the divine law; but he must be one from among thy brethren, that he may be a type of Christ, who is bone of our bone, Heb 2:14.
II.Laws are here given to the prince that should be elected for the due administration of the government.
1.He must carefully avoid every thing that would divert him from God and religion. Riches, honours, and pleasures are the three great hindrances 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 therefore the king is here warned.
(1.)He must not gratify the love of honour by multiplying horses, Deu 17:16. He that rode upon a horse (a stately creature) in a country where asses and mules were generally used looked very great; and therefore though he might have horses for his own saddle, and chariots, yet he must not set servants on horseback (Ecc 10:7) nor have many horses for his officers and guards (when God was their King, his judges rode on asses, Jdg 5:10; Jdg 12:14), nor must he multiply horses for war, lest he should trust too much to them, Psa 20:7; Psa 33:17; Hos 14:3. The reason here given against his multiplying horses is because it would produce a greater correspondence with Egypt (which furnished Canaan with horses, Kg1 10:28, Kg1 10:29) than it was fit the Israel of God should have, who were brought thence with such a high hand: You shall return no more that way, for fear of being infected with the idolatries of Egypt (Lev 18:3), to which they were very prone. Note, We should take heed of that commerce or conversation by which we are in danger of being drawn into sin. If Israel must not return to Egypt, they must not trade with Egypt; Solomon got no good by it.
(2.)He must not gratify the love of pleasure by multiplying wives (Deu 17:17), as Solomon did to his undoing (Kg1 11:1), that his heart, being set upon them, turn not away from business, and every thing that is serious, and especially from the exercise of piety and devotion, to which nothing is a greater enemy than the indulgence of the flesh.
(3.)He must not gratify the love of riches by greatly multiplying silver and gold. A competent treasure is allowed him, and he is not forbidden to be good husband of it, but,
[1.]He must not greatly multiply money, so as to oppress his people by raising it (as Solomon seems to have done, Kg1 12:4), nor so as to deceive himself, by trusting to it, and setting his heart upon it, Psa 62:10.
[2.]He must not multiply it to himself. David multiplied silver and gold, but it was for the service of God (Ch1 29:4), not for himself; for his people, not for his own family.
2.He must carefully apply himself to the law of God, and make that his rule. This must be to him better than all riches, honours, and pleasures, than many horses or many wives, better than thousands of gold and silver.
(1.)He must write himself a copy of the law out of the original, which was in the custody of the priests that attended the sanctuary, Deu 17:18. Some think that he was to write only this book of Deuteronomy, which is an abstract of the law, and the precepts of which, being mostly moral and judicial, concerned the king more than the laws in Leviticus and Numbers, which, being ceremonial, concerned chiefly the priests. Others think that he was to transcribe all the five books of Moses, which are called the law, and which were preserved together as the foundation of their religion. Now,
[1.]Though the king might be presumed to have very fair copies by him from his ancestors, yet, besides those, he must have one of his own: it might be presumed that theirs were worn with constant use; he must have a fresh one to begin the world with.
[2.]Though he had secretaries about him whom he might employ to write this copy, and who perhaps could write a better hand than he, yet he must do it himself, with his own hand, for the honour of the law, and that he might think no act of religion below him, to inure himself to labour and study, and especially that he might thereby be obliged to take particular notice of every part of the law and by writing it might imprint it in his mind. Note, It is of great use for each of us to write down what we observe as most affecting and edifying to us, out of the scriptures and good books, and out of the sermons we hear. A prudent pen may go far towards making up the deficiencies of the memory, and the furnishing of the treasures of the good householder with things new and old.
[3.]He must do this even when he sits upon the throne of his kingdom, provided that he had not done it before. When he begins to apply himself to business, he must apply himself to this in the first place. He that sits upon the throne of a kingdom cannot but have his hands full. The affairs of his kingdom both at home and abroad call for a large share of his time and thoughts, and yet he must write himself a copy of the law. Let not those who call themselves men of business think that this will excuse them from making religion their business; nor let great men think it any disparagement to them to write for themselves those great things of God's law which he hath written to them, Hos 8:12.
(2.)Having a Bible by him of his own writing, he must not think it enough to keep it in his cabinet, but he must read therein all the days of his life, Deu 17:19. It is not enough to have Bibles, but we must use them, use them daily, as the duty and necessity of everyday require: our souls must have their constant meals of that manna; and, if well digested, it will be true nourishment and strength to them. As the body is receiving benefit by its food continually, and not only when it is eating, so is the soul, by the word of God, if it meditate therein day and night, Psa 1:2. And we must persevere in the use of the written word of God as long as we live. Christ's scholars never learn above their Bibles, but will have a constant occasion for them till they come to that world where knowledge and love will both be made perfect.
(3.)His writing and reading were all nothing if he did not reduce to practice what he wrote and read, Deu 17:19, Deu 17:20. The word of God is not designed merely to be and entertaining subject of speculation, but to be a commanding rule of conversation. Let him know,
[1.]What dominion his religion must have over him, and what influence it must have upon him. First, It must possess him with a very reverent and awful regard to the divine majesty and authority. He must learn (and thus the most learned must by ever learning) to fear the Lord his God; and, as high as he is, he must remember that God is above him, and, whatever fear his subjects owe to him, that, and much more, he owes to God as his King. Secondly, It must engage him to a constant observance of the law of God, and a conscientious obedience to it, as the effect of that fear. He must keep all the words of this law (he is custos utriusque tabulae - the keeper of both tables), not only take care that others do them, but do them himself as a humble servant to the God of heaven and a good example to his inferiors. Thirdly, It must keep him humble. How much soever he is advanced, let him keep his spirit low, and let the fear of his God prevent the contempt of his brethren; and let not his heart be lifted up above them, so as to carry himself haughtily or disdainfully towards them, and to trample upon them. Let him not conceit himself better than they because he is greater and makes a fairer show; but let him remember that he is the minister of God to them for good (major singulis, but minor universis - greater than any one, but less than the whole). It must prevent his errors, either on he right hand or on the left (for there are errors on both hands), and keep him right, in all instances, to his God and to his duty.
[2.]What advantage his religion would be of to him. Those that fear God and keep his commandments will certainly fare the better for it in this world. The greatest monarch in the world may receive more benefit by religion than by all the wealth and power of his monarchy. It will be of advantage, First, To his person: He shall prolong his days in his kingdom. We find in the history of the kings of Judah that, generally, the best reigns were the longest, except when God shortened them for the punishment of the people, as Josiah's. Secondly, To his family: his children shall also prosper. Entail religion upon posterity, and God will entail a blessing upon it.
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Summary
Deuteronomy 17:16 lays down critical prohibitions for Israel's future king, designed to ensure his unwavering dependence on God rather than on worldly power or strategic alliances. The king is forbidden from accumulating an excessive number of horses, which symbolized military might and self-reliance, and from re-establishing ties with Egypt, the primary source of such power and a land representing Israel's past bondage. This divine command underscores the LORD's desire for Israel's leadership to be distinct from pagan nations, preventing both military self-sufficiency and spiritual compromise, thereby safeguarding the nation's unique covenant relationship with Yahweh and preserving its identity as a people set apart.
Context
Literary Context
This verse is an integral part of the "Law of the King," a foundational section within Deuteronomy 17:14-20. Moses, addressing the Israelites on the plains of Moab before their entry into the Promised Land, anticipates their future desire for a king, and proactively provides divine guidelines to prevent the monarchy from becoming a source of oppression or spiritual apostasy, as was common among surrounding nations. This specific law follows regulations concerning the judiciary and the priesthood, establishing a comprehensive framework for Israel's governance under God's ultimate sovereignty. The prohibitions against multiplying horses, silver, gold, and wives (as seen in Deuteronomy 17:17) are strategically placed to curb the king's potential for pride, greed, and idolatry, ensuring he remains a humble servant of God and His people, rather than a despotic ruler who trusts in his own might.
Historical & Cultural Context
In the ancient Near East, horses and chariots represented the apex of military technology, national prestige, and strategic power. Empires like Egypt were renowned for their formidable cavalry and often served as suppliers of these vital assets to other kingdoms, often in exchange for alliances or tribute. For Israel, a nation whose very identity was forged in a miraculous deliverance from Egyptian bondage, any "return to Egypt," whether for military alliances, trade, or political expediency, carried profound symbolic and spiritual dangers. Such a move would signify a theological reversal of the Exodus, a rejection of God's redemptive act, and an embrace of the very system from which they had been freed. Furthermore, reliance on foreign military power invariably led to political entanglements, cultural assimilation, and the adoption of pagan religious practices, all of which threatened Israel's unique covenant identity. The command in Deuteronomy 17:16 thus served as a powerful reminder of Israel's distinct calling to be a holy nation, set apart and dependent solely on the LORD, not conforming to the ways of the world.
Key Themes
Deuteronomy 17:16 contributes significantly to several overarching themes pervasive in Deuteronomy and the broader Old Testament narrative. Firstly, it powerfully reinforces the theme of divine dependence versus human self-reliance. Israel's true strength, security, and prosperity were to be found in their covenant relationship with Yahweh, not in military might or worldly alliances. This foundational principle is echoed throughout the prophetic literature, as seen in passages like Psalm 20:7 and Isaiah 31:1. Secondly, the verse highlights the theme of Israel's distinctiveness and holiness. The nation was to be set apart, explicitly forbidden from imitating the practices of pagan kings or nations, particularly Egypt, which symbolized their past slavery and a pervasive source of idolatrous influence. This theological separation was crucial for maintaining their unique identity as God's chosen people and a light to the nations. Lastly, the passage touches upon the theme of preventing corruption and oppression within leadership. An unchecked accumulation of power and wealth, symbolized by horses and foreign alliances, could easily lead to a king who exploits his people, forgets his divine mandate, and undermines the very justice and righteousness God desired for His kingdom.
Exposition and Analysis
Key Word Analysis
This verb (H7235) means "to increase (in whatever respect); (bring in) abundance... (be, make) great(-er, -ly... (make to) multiply." The prohibition is not against having any horses, but against a policy of excessive accumulation, which would signify a strategic reliance on military strength rather than on God. It implies a deliberate and large-scale acquisition of cavalry, thereby shifting the nation's trust from divine protection to human might and worldly resources. The emphasis is on the intent behind the multiplication—to secure oneself apart from God's provision.
This noun (H5483) refers to "a horse (as leaping)." In the ancient world, horses, especially when employed in chariots, were the ultimate symbol of military power, speed, and national prestige. They represented the pinnacle of human strength, technological advancement, and a nation's ability to project force. By forbidding the king to multiply horses, God directly challenged the conventional wisdom of the day, asserting that Israel's true strength lay in its covenant with Him, not in its armaments or worldly might.
This primitive root (H7725) means "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." The command "nor cause the people to return to Egypt" is a powerful echo of God's definitive act of deliverance from Egypt. It signifies a spiritual, political, and even economic reversal of the Exodus. To "return" to Egypt, even indirectly for resources, was to deny God's past redemption, to invite the spiritual dangers associated with the land of bondage (including idolatry), and to risk a renewed form of servitude or compromise.
Verse Breakdown
"But he shall not multiply horses to himself"
This initial clause establishes a clear and direct prohibition against the king accumulating a large military force based on cavalry. The phrase "to himself" underscores that such an accumulation would be for the king's personal power, prestige, and perceived security, rather than an expression of trust in God for the nation's defense. It fundamentally challenges the king to place his ultimate reliance on divine provision and protection over human military might and strategic advantage.
"nor cause the people to return to Egypt, to the end that he should multiply horses"
This second clause directly links the prohibition against multiplying horses to the profound danger of re-engaging with Egypt. Egypt was the renowned source of superior horses and chariots, meaning any significant acquisition would necessitate a "return" to or alliance with Egypt. This command serves as a stark and potent reminder of Israel's past bondage and God's miraculous, redemptive deliverance. It explicitly forbids any action that would lead the people back into the spiritual, political, or economic sphere of Egypt's pervasive influence, thereby compromising their distinct covenant identity and their unique relationship with God.
"forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way."
This final clause provides the divine rationale, authority, and non-negotiable nature for the preceding prohibitions. It grounds the command in a prior, foundational declaration by the LORD (H3068, Yᵉhôvâh), likely referring to the spirit and explicit declarations within the Exodus narrative where God definitively separated Israel from Egypt and commanded them never to go back. This underscores the absolute and irrevocable nature of the command, emphasizing that Israel's future identity, security, and spiritual well-being are inextricably tied to their complete separation from their former enslavers and their exclusive reliance on God alone.
Literary Devices
Deuteronomy 17:16 employs several potent literary devices to convey its profound theological message. Symbolism is central, with "horses" serving as a powerful symbol of human strength, military might, and worldly reliance. By prohibiting their multiplication, the text symbolically rejects any trust placed in human power over divine sovereignty and provision. Similarly, "Egypt" functions as a potent symbol of past bondage, worldly systems, and spiritual compromise. The command not to "return" to Egypt is a symbolic call to maintain spiritual purity, covenant faithfulness, and to resist entanglements that could lead to idolatry or a reversal of God's redemptive work. The device of Repetition is also evident in the recurring theme of "multiplying horses" and "returning to Egypt," which reinforces the gravity and interconnectedness of these two prohibitions. The phrase "return no more that way" echoes the definitive and permanent nature of God's deliverance and His covenant expectations. Furthermore, the verse is structured as a Negative Command or prohibition, a common legal and ethical device throughout the Torah that clearly delineates boundaries and expectations for behavior, leaving no ambiguity about what is forbidden and why.
Theological and Thematic Connections
Deuteronomy 17:16 profoundly articulates a foundational theological principle: true security, prosperity, and success for God's people, especially their leaders, stem from absolute dependence on Him, not from accumulating worldly power, wealth, or forming unholy alliances. This command transcends a mere military regulation; it is a spiritual directive against pride, self-sufficiency, and syncretism. It teaches that God's covenant people are to be distinct, their strength derived from divine favor and obedience, not from the same means by which pagan nations secure themselves. To "multiply horses" or "return to Egypt" is to deny the sufficiency of God, to compromise the unique identity He has given, and to invite spiritual decay, ultimately leading to a king who oppresses his people and a nation that forgets its redemptive history. This principle resonates throughout Scripture, challenging believers in every generation to examine where their ultimate trust lies and to live as a people set apart for God's glory.
Reflection and Application
Deuteronomy 17:16 offers timeless wisdom that challenges us to critically examine the true sources of our perceived security and strength. In a world that often equates power with possessions, influence, or military might, this verse calls us to a radical reorientation: true security and lasting peace are found only in absolute and unwavering dependence on God. For leaders, whether in the church, family, or public sphere, it serves as a powerful reminder that authority is a sacred trust to be exercised with humility, integrity, and a profound reliance on divine wisdom, resisting the pervasive temptation to accumulate power for personal gain or to oppress others. For individuals, this passage prompts deep introspection: What are the "horses" in my life—the worldly resources, achievements, relationships, or even personal abilities—that I am tempted to multiply and rely upon, rather than placing my full and unreserved trust in God? Am I prone to "return to Egypt," subtly slipping back into old patterns of sin, worldly mindsets, or unhealthy dependencies from which God has already graciously delivered me? This passage calls us to cultivate a posture of profound faith, remembering God's past faithfulness and actively choosing His distinct way over the world's alluring but ultimately empty promises, ensuring our lives reflect His holy and redemptive purpose for us.
Questions for Reflection
FAQ
Was it completely forbidden for the king to have any horses, or just to multiply them excessively?
The prohibition is specifically against "multiplying horses" (לֹא יַרְבֶּה־לּוֹ סוּסִים), which implies an excessive accumulation or a strategic policy of building up a large cavalry for national security and prestige. It was not a blanket ban on having any horses for practical purposes such as travel, communication, or light transport. The core emphasis is on the king's reliance and trust. God desired the king to trust implicitly in divine protection and provision, not in military might, which was often inextricably tied to foreign alliances and pagan influences. The very next verse, Deuteronomy 17:17, similarly forbids multiplying wives or silver and gold, indicating a consistent concern for excess and the spiritual dangers associated with it, rather than an absolute prohibition on these things in moderation.
Why was Egypt specifically mentioned in this prohibition?
Egypt was explicitly mentioned for several critical and interconnected reasons. Historically, Egypt was renowned throughout the ancient Near East for its superior horses and chariots, making it the primary and most desirable source for such military assets. Spiritually and symbolically, Egypt represented Israel's foundational past bondage and the very oppressive system from which the LORD had miraculously delivered them through the Exodus. To "return to Egypt" for horses or anything else would signify a profound reversal of that divine deliverance, a theological betrayal of God's redemptive act, and a dangerous re-engagement with a culture deeply steeped in idolatry, polytheism, and spiritual oppression. It underscored God's unwavering desire for Israel to be a distinct, holy, and set-apart nation, completely separate from the pagan practices and political entanglements of the surrounding world, and to perpetually remember their foundational redemption and the sufficiency of their God.
Christ-Centered Fulfillment
Deuteronomy 17:16 finds its ultimate and profound fulfillment in Jesus Christ, the true and perfect King of Israel, who perfectly embodied the principles outlined in this ancient law. Unlike earthly monarchs who sought power through military might, strategic accumulation, and worldly alliances, Jesus's kingship was fundamentally and radically different. He did not "multiply horses" or rely on worldly armies; instead, He entered Jerusalem humbly on a donkey, fulfilling the prophecy of Zechariah 9:9, demonstrating that His kingdom is not of this world and does not rely on worldly power or coercive force (John 18:36). Furthermore, Jesus never caused His people to "return to Egypt." On the contrary, He came to deliver humanity from a far greater and more pervasive bondage—slavery to sin and death. Through His atoning sacrifice on the cross, He leads His people out of spiritual "Egypt" into the glorious freedom of God's kingdom and eternal life (Romans 6:6 and Colossians 1:13-14). He is the King who perfectly trusted in God the Father, even to the point of obedient death on the cross, providing the ultimate example of divine dependence and self-emptying love (Philippians 2:5-8). In Christ, we find our true security, not in accumulated wealth, power, or human strength, but in His finished work and His sovereign, righteous rule, making Him the perfect fulfillment of the King God desired for His people. We are called to place our complete trust in Him alone, for He is our ultimate "Lamb of God, who takes away the sin of the world!" (John 1:29), and our eternal King who reigns in righteousness and peace.