Chapter 17

1 The things sacrificed must be sound. 2 Idolaters must be slain. 8 Hard controversies are to be determined by the priests and judges. 12 The contemner of that determination must die. 14 The election, 16 and duty of a king.

1. Blemish. An imperfect sacrifice would not properly typify Christ (see 1 Peter 1:19). The law regarding the perfection required in sacrificial animals is given in detail in Lev. 22:17–25. See also Mal. 1:7–12, where the prophet complains of imperfect sacrifices being offered, with the connivance of a corrupt priesthood. Anything less than the best is unworthy of being placed in God’s service. God is entitled to man’s best; and to withhold it is to show contempt for Him. It is presumptuous to offer God that which is of little value, or which costs us little or nothing.

Any evilfavouredness. Literally, “anything evil.” This explains the preceding sentence, referring to disease or illness in an animal.

3. Host of heaven. The primary, and inmany ways the worst, form of idolatry was the worship of the heavenly bodies (see Deut. 4:19; Job 31:26, 27).

Not commanded. Rather, “forbidden” (RSV).

4. The thing certain. Church discipline must be based on certainties, not on rumors. Hearsay should not be accepted as evidence. If one presumes to make an accusation, he should be required to provide proof in substantiation of it before action is taken (see on v. 6).

5. Thy gates. See ch. 16:18. For “gates,” meaning the structure of the entrance into the city. Here, in rooms built for the purpose, elders, judges, and the king sat officially (see on Gen. 19:1).

Stone them. See Lev. 24:14; Num. 15:36; Deut. 22:24; Acts 7:58, 59.

6. Witnesses. A person was not to be condemned on the testimony of a lone witness (Num. 35:30), lest spite or the desire for revenge should influence a decision.

7. The hands. See ch. 13:9. This places a grave responsibility upon the witnesses. The sin of bloodguiltiness would rest upon one who bore false witness, for he would become the chief executioner. This law tended to foster truthfulness among witnesses, and care in the making of accusations.

8. Too hard. That is, for the local courts that were to be established in all their cities (ch. 16:18). The Hebrew reads, literally, “too wonderful,” “surpassing,” or “unusual.” The same word appears in 2 Sam. 1:26; Ps. 118:23; Prov. 30:18; Micah 7:15. The reference is to some point of law that was not clear to the local judges.

Between blood and blood. That is, the shedding of blood that resulted in death—was it accidental? premeditated? a willful murder? (see Ex. 21:12–14). The decision in such a case would determine whether or not the accused would be admitted to a city of refuge.

Plea and plea. A reference to civil suits, involving personal property, debts, and matters of personal loss and injury.

Matters of controversy. Cases that could not be settled in the lower courts, and therefore would be transferred to the Levitical courts.

9. The priests. Compare chs. 19:17; 21:5. The king (2 Sam. 14:13; 15:2) or some person appointed by him (2 Sam. 15:3) might act as judge. The priests were the custodians of the law (Mal. 2:7), and the king and his appointees were the executors of it.

10. According to the sentence. Literally, “according to the mouth [command] of the word” (as in Gen. 45:21).

They. That is, the judges.

11. According to the sentence of the law. Literally, “upon the mouth of the divine directive,” “mouth” again meaning “command,” as in v. 10. The word translated “law” means divine directives (“instructions,” RSV), in this case in respect to decisions made on civil cases up for trial (see ch. 33:10).

Not decline. Literally, “not turn aside” (Ex. 32:8; Judges 2:17; Prov. 13:14).

12. Do presumptuously. The root of the word thus translated means “to boil up,” “to seethe,” to act rebelliously, and the derived Hebrew noun, as here, “insolence,” “pride,” “presumptuousness” (see Deut. 18:22; 1 Sam. 17:28; Jer. 49:16).

13. Shall hear, and fear. The procedure outlined was intended to teach the people proper respect for duly established authority. This in turn would inculcate due regard for divine authority and for the directives given through selected channels.

14. A king. The true leader, or commander of the people, was Christ (Isa. 55:1, 4). The time came in the experience of Israel when they felt it imperative to have an earthly king like the surrounding heathen nations (1 Sam. 8:5; 12:12). But God was their true King, under the theocracy (Ps. 5:2; 10:16; 29:10; 44:4; 68:24; Zeph. 3:15).

15. God shall choose. The choice of a king over God’s people was not to be left to the pleasure of the people. See the words of the prophet Samuel to Saul (1 Sam. 10:1, 19, 22, 24). The mind of the Lord is seen in David’s words respecting his successor (1 Chron. 28:5; 29:1)

Among thy brethren. The man to be chosen must be a Hebrew. The people might possibly wish a foreigner to rule over them.

16. Not multiply horse. Solomon did not heed this command (1 Kings 4:26). Dependence upon cavalry indicated a lack of faith in the power of God to keep His people. This usually accompanied a lapse into rebellion and sin (see Isa. 2:6–8; Amos 4:10).

Return to Egypt. Egypt was recognized as a source of supply for horses (1 Kings 10:28, 29). The command means that agents were not to be sent to Egypt to buy horses. Here again Solomon greatly sinned. As a matter of fact, the topography of Palestine, being mountainous, did not lend itself readily to the movement of large bodies of horsemen. Therefore to build up a large force of cavalry would mean alliances with outlying nations and reflect a desire to conquer adjacent territories. The spiritual destiny of Israel would be lost in the desire for worldly conquest.

17. Multiply wives. David transgressed this command (2 Sam. 5:13), but Solomon much more so (1 Kings 11:3). Many marital alliances entered into by the latter were apparently motivated by political interests (1 Kings 11:1, 3).

Silver and gold. Wealth is not of itself evil. It can, however, prove a snare when it takes the place of God in a man’s heart and life. The private and public life of the king was limited by definite conditions. The things for which the king was to be outstanding are given in the following verses.

18. Write him a copy. Literally, “write himself a duplicate.” One great distinction that was to mark the ruler of Israel was his singlehearted devotion to the divine precepts (see Joshua 8:32). Making such a “copy” would demonstrate his faith in the inspired Word, and his determination to be guided by it. This would strengthen the people’s confidence that their earthly king was humbly in submission to the King of kings.

19. He shall read. Study of and meditation upon God’s Word were to characterize the monarch (see Joshua 1:8; Ps. 1:2; 119:1, 2, 9, 15, 16, 36).

Fear. Literally, “tremble,” not in the sense of terror, but of awe and reverence. This represents supreme and profound respect. Compare with Deut. 4:10; 6:2; 14:23; 28:58; Ps. 61:5; 86:11; Isa. 59:19; Mal. 3:16; 4:2.

20. Not lifted up. See ch. 8:2, 14. A man needs the grace of God to avoid becoming high-minded. It is not easy for a king or other leader to think of himself as the servant of his people.

Prolong his days. See ch. 4:26, 40. Only a truly converted man could order his life according to the obligations outlined for a monarch in this chapter. Guided by the divine instructions recorded in the book of the law, he would become a pattern to his people, a living transcript of God’s will for men.

Ellen G. White comments

16, 17 PK 56

17-20PK 52