Moses recognized that when Israel settled in Canaan and took on the characteristics of other nations (e.g., a homeland, political organization, etc.) her people would desire a king. As he revealed the mind of God here a king was permissible, but he had to qualify in certain respects.196
1. He had to be an Israelite (v. 15). This was essential since Israel's king would be a vice-regent under Yahweh. The king had to be a member of the covenant community.
2. He must not build up a strong military machine by multiplying horses (v. 16). This would lead to a false sense of security and power. Egypt was a major horse market in the ancient Near East.197
3. He was not to multiply wives (v. 17) since these women would tend to turn his heart away from devotion to and concentration on Yahweh. Furthermore God's standard for marriage has always been monogamy (cf. 1 Kings 11:1-43).
4. He was not to amass a large personal fortune (v. 17). This too would lead to a false sense of security and a divided allegiance (cf. Luke 16:13).
"A richly furnished harem, and the accumulation of silver and gold, were inseparably connected with the luxury of Oriental monarchs generally; so that the fear was a very natural one, that the future king of Israel might follow the general customs of the heathen in these respects."198
5. He was to transcribe a copy of the law of God (the covenant text of Deuteronomy [cf. 1:5; 4:44; 27:3, 8, 26; 29:21, 29; 30:10]199) personally (v. 18). This would encourage his thoughtful mental interaction with God's revealed will for Israel.
6. He was to read this law throughout his lifetime. This would normally produce two conditions. First, he would get to know God personally and thus fear Him. Second, he would be able to obey God's will (vv. 19-20).
"Three conclusions may be drawn from these admonitions. There is, first, a clear limitation on power, to avoid tyranny and the danger of the king's assuming the Lord's rule of the people. . . .
"Second, these restrictions and injunctions serve the main purpose of Deuteronomy, to enjoin a full and undivided allegiance to the Lord. . . .
"Finally, the law of the king places upon that figure the obligations incumbent upon every Israelite. In that sense, Deuteronomy's primary concern was that the king be the model Israelite."200
"It is a remarkable fact that nowhere in the Old Testament is the king represented as having anything to do with the making of laws."201
God was to make the choice of Israel's kings. The people were not to select a monarch without God's approval. He would be Yahweh's vice-regent. In some of Israel's neighbor nations, the king was regarded as a god, but in Israel, God was the true King.
"It is noteworthy that in the secular suzerainty treaties, a similar oversight of the vassal's choice of king is exercised."202
When Israel entered the land and requested a king, Samuel the prophet became greatly distressed (1 Sam. 8:6). His reaction was evidently not due to the request itself but to the motive behind the request. The people were turning away from their real King to a human king (1 Sam. 8:7-8). God granted the people's request even though it sprang from the wrong motive, but He disciplined them in the years following through the king they requested, Saul.
This pericope makes very clear that in civil life God wants justice for all (16:18-20) and His people's wholehearted devotion to Himself (16:21-17:7; cf. Phil. 3:20). Submission to civil authority (17:8-13; cf. Rom. 13:1-7; 1 Pet. 2:13-15) and leaders who follow Him (17:4-20; cf. 1 Tim. 2:1-7) are also important to God.
