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 17:17 presents a profound divine mandate for the future king of Israel, articulating two critical prohibitions designed to safeguard his spiritual integrity and ensure righteous governance: the excessive multiplication of wives and the inordinate accumulation of silver and gold. These restrictions serve as vital safeguards, aiming to prevent the king from spiritual deviation through foreign influences and idolatry, and from developing a reliance on material wealth rather than on the covenant faithfulness of God. Ultimately, these commands seek to preserve the unique, dependent relationship between the monarch, the nation, and the Lord, ensuring that the king's heart remains undivided in its devotion.
Context
Literary Context
This verse is intricately woven into a larger section of the Mosaic Law (Deuteronomy 16:18-18:22) that meticulously details the foundational civil and religious institutions of Israel, including the roles and responsibilities of judges, priests, prophets, and kings. Specifically, Deuteronomy 17:14-20 provides the divinely inspired constitution for the monarchy, anticipating Israel's future desire for a human king. The immediate preceding verse, Deuteronomy 17:16, prohibits the king from multiplying horses and returning to Egypt, a command that underscores a reliance on divine power rather than military might or foreign alliances. These regulations collectively establish a framework for a king whose rule would be characterized by righteousness, humility, and absolute dependence on God, directly countering the prevalent abuses of power observed among ancient Near Eastern rulers.
Historical & Cultural Context
In the ancient Near East, the practice of kings solidifying political alliances through strategic marriages to foreign princesses was commonplace. These unions frequently introduced foreign deities, religious syncretism, and cultural practices into the royal court, posing an existential threat to Israel's exclusive monotheistic covenant with Yahweh. Similarly, the accumulation of vast wealth was a hallmark of ancient monarchs, signifying immense power and often leading to oppressive taxation or a reliance on personal riches rather than divine provision. Deuteronomy's prohibitions directly challenge these pervasive cultural norms, setting Israel's king apart as one whose authority, security, and prosperity derived solely from God, not from worldly power, human alliances, or material possessions. The text demonstrates God's profound foresight regarding the inherent temptations and pitfalls associated with kingship in a fallen world.
Key Themes
Deuteronomy 17:17 powerfully contributes to several overarching themes within Deuteronomy and the broader Old Testament narrative. Firstly, it emphatically underscores the theme of spiritual fidelity and the danger of distraction. The explicit rationale for limiting wives—"that his heart turn not away"—highlights the ever-present threat of idolatry and apostasy, a theme vividly illustrated later in the life of King Solomon, whose many foreign wives indeed turned his heart after other gods. Secondly, the prohibition against excessive wealth emphasizes humility and trust in God over materialism. It serves as a potent warning against the pride and false security that riches can engender, echoing broader biblical warnings about the love of money being a root of all evil. Finally, the verse speaks to the crucial theme of integrity of leadership, establishing a high standard for the king as a shepherd who upholds God's Law and exemplifies a heart devoted solely to the Lord, rather than worldly pursuits.
Exposition and Analysis
Key Word Analysis
This verb (H7235, רָבָה) signifies "to increase," "to become numerous," or "to be great." The repetition of this term—"neither shall he multiply... neither shall he greatly multiply"—emphasizes the danger not merely of having wives or wealth, but of accumulating them to an excessive, self-aggrandizing degree. It points to a quantitative excess that inevitably leads to a qualitative spiritual decline, rather than an absolute prohibition on possessing any wives or any wealth. The warning is against the multiplication that leads to distraction and self-reliance.
The Hebrew verb (H5493, סוּר) means "to turn aside," "to deviate," or "to depart." In this context, it vividly conveys the profound spiritual danger of apostasy—a deviation from the covenant relationship with God. The king's heart, understood as the seat of his will, affections, and moral character, is the direct target of this warning, as its turning away would inevitably lead to a turning away of the entire nation from God's commands and covenant.
The term (H3824, לֵבָב) refers to the inner self, encompassing the intellect, will, emotions, and moral disposition. The instruction to prevent the heart from turning away underscores that true obedience and fidelity to God originate from an internal disposition and an undivided allegiance, not merely external compliance. The king's spiritual state was paramount because it directly impacted his governance, his example to the people, and the spiritual well-being of the entire nation.
Verse Breakdown
"Neither shall he multiply wives to himself"
This clause directly addresses the practice of polygamy as it pertains specifically to the king. While polygamy was present in ancient Israel, the king's multiplication of wives, particularly foreign ones, was understood as a significant spiritual and political hazard. The concern was not simply the number of spouses, but the associated political alliances that often demanded the introduction of idolatrous practices and foreign cults, which directly threatened the king's singular devotion to Yahweh.
"that his heart turn not away"
This is the explicit theological rationale and the primary concern behind the prohibition against multiplying wives. The "heart" (lêbâb) represents the core of one's being—the seat of intellect, will, and emotion. The profound danger was that foreign wives would introduce foreign gods and customs, leading the king's affections, loyalties, and spiritual focus away from the Lord, resulting in apostasy and spiritual compromise for both the king and the nation he led.
"neither shall he greatly multiply to himself silver and gold"
This second prohibition targets the excessive and inordinate accumulation of material wealth. While a king naturally required resources to govern and maintain the kingdom, "greatly multiplying" silver and gold indicated a dangerous reliance on material riches rather than on divine provision and the covenant promises of God. Such excessive wealth could foster pride, lead to oppressive taxation of the people, and create a false sense of security, diverting the king's ultimate trust from God to his own treasury.
Literary Devices
Deuteronomy 17:17 employs several potent literary devices that enhance its message and impact. The most prominent is Parallelism, specifically a form of synonymous or antithetical parallelism, where the two prohibitions ("multiply wives" and "greatly multiply silver and gold") echo a similar underlying concern: the danger of worldly accumulation leading to spiritual compromise and a turning away from God. This structural repetition highlights that both excesses pose an equivalent threat to the king's heart and his covenant fidelity. Metonymy is also at play with the use of "heart" to represent the king's entire inner being, encompassing his loyalty, affections, will, and spiritual devotion. The phrase "turn not away" functions as a powerful Proleptic Warning, anticipating future temptations and failures (as tragically seen in King Solomon's life) and providing a clear, divinely ordained safeguard. Finally, the verse uses Hyperbole in "greatly multiply" to emphasize the excessive nature of the accumulation, rather than a total ban, underscoring the spiritual hazard of covetousness, self-reliance, and a misplaced trust in worldly resources.
Theological and Thematic Connections
Deuteronomy 17:17 stands as a foundational text for understanding the nature of godly leadership and the pervasive dangers of idolatry, whether it manifests as relational compromise or material covetousness. It establishes that true security, authority, and prosperity for God's chosen leader derive solely from an undivided heart devoted to the Lord, not from worldly power, human alliances, or accumulated wealth. The principle that "his heart turn not away" underscores the critical importance of spiritual fidelity, recognizing that external possessions, relationships, or perceived securities can easily become idols that divert one's ultimate allegiance from God. This divine instruction anticipates the repeated struggles of Israel's kings with idolatry and materialism, demonstrating God's consistent concern for the purity of worship and the integrity of His covenant people, and serving as a timeless warning against anything that would usurp God's rightful place in the human heart.
Reflection and Application
While specifically addressed to the king of Israel, the principles embedded in Deuteronomy 17:17 resonate deeply with all believers today, offering timeless wisdom for guarding our hearts in a world constantly vying for our devotion. We are called to exercise self-restraint and vigilance against anything that might compromise our singular allegiance to God. This means discerning relationships and pursuits that could subtly or overtly draw us away from spiritual purity, and cultivating a profound sense of contentment rather than an insatiable desire for more. Our true security, identity, and ultimate joy are found not in what we possess, who we know, or what we achieve, but in our unwavering trust in God's provision and His guiding Word. The verse challenges us to critically examine our own "hearts"—our deepest affections, motivations, and allegiances—and to continually re-align them with the Lord's will, ensuring that our lives are built on divine principles rather than worldly desires, fleeting pleasures, or perceived securities.
Questions for Reflection
FAQ
Why is the multiplication of wives specifically prohibited for the king, when polygamy was practiced in ancient Israel?
While polygamy existed in ancient Israelite society, the prohibition for the king in Deuteronomy 17:17 is distinct and carries profound theological weight. The primary concern was not merely the number of wives, but the strategic marriages kings often made with foreign princesses to forge political alliances. These foreign wives frequently brought their own pagan deities and religious practices into the royal court, directly threatening the king's—and by extension, the nation's—exclusive covenant loyalty to Yahweh. The text explicitly states the reason: "that his heart turn not away." This was a crucial safeguard against idolatry and spiritual apostasy, as tragically exemplified by King Solomon, whose many foreign wives led him to worship other gods. The king was meant to be a model of covenant fidelity, and this restriction aimed to preserve that purity and prevent the spiritual contamination of the nation.
Does the prohibition against multiplying silver and gold mean that wealth itself is evil?
No, the verse does not condemn wealth itself, nor does it prohibit a king from having necessary resources for governance and the welfare of his kingdom. The key phrase is "greatly multiply," indicating an excessive or inordinate accumulation. The danger lies not in wealth itself, but in the love of money and the reliance on wealth as a primary source of security, power, or identity, rather than on God. Excessive riches can foster pride, lead to oppression of the people, and create a false sense of security, diverting the king's ultimate trust from God to his own treasury. Jesus himself warned about the difficulty for the rich to enter the kingdom of heaven (Matthew 19:23-24), and the apostle Paul taught that the love of money is a root of all kinds of evil. The command is fundamentally about preventing wealth from becoming an idol that competes with one's singular devotion to the Lord.
Christ-Centered Fulfillment
Deuteronomy 17:17, with its divine blueprint for a king whose heart remains undivided and whose trust rests solely in God, finds its ultimate and perfect fulfillment in Jesus Christ. Unlike the earthly kings of Israel who repeatedly failed to adhere to these divine mandates—most notably Solomon, whose heart was indeed turned away by his many foreign wives and whose vast wealth became a source of pride and spiritual compromise—Jesus perfectly embodies the ideal monarch. He had no earthly kingdom to multiply, declaring, "My kingdom is not of this world". He possessed no material wealth, choosing instead to live a life of profound humility and poverty, becoming poor for our sake that we might become rich (2 Corinthians 8:9). His heart never turned away from the Father; rather, He perfectly fulfilled the Father's will in every respect, even to the point of obedient death on a cross (Philippians 2:5-8). Jesus's leadership was characterized by humble service, not worldly power or accumulation (Matthew 20:25-28). He is the King whose heart is eternally undivided, whose trust is absolutely in God, and who perfectly demonstrates that true kingship is found in complete dependence on the Father and self-sacrificial love, not in the multiplication of worldly possessions or alliances. He is the one who was tempted in every way, just as we are—yet was without sin, proving Himself the untainted, faithful, and eternal King.