Deuteronomy 17:14-20 -

The king in Israel

We have here—

I. THE DESIRE OF A KING ANTICIPATED . ( Deuteronomy 17:14 .) Moses anticipates that, when settled in the land, the people would desire a king, that they might be like other nations. This was:

1. A desire springing from a wrong motive .

2. A desire in some respects natural . The spiritual government of an invisible Ruler was an idea difficult to grasp. The mind craved for some concrete and visible embodiment of that authority under which they lived. It probably lay in God's purpose ultimately to give them a king, but it was necessary that they should be made first distinctly to feel their need of it. The need in human nature to which this points is adequately supplied in the Messianic King, Christ Jesus. The central idea of the Kingship of Christ is the personal indwelling of the Divine in the human. In Christ, moreover, is realized the three things which ancient nations sought for in their kings.

II. THE ELECTION OF A KING PROVIDED FOR . ( Deuteronomy 17:15 .) The position of king in Israel was essentially different from that of the monarch of any other nation. While discharging the same general functions as other kings (ruling, judging, leading in battle), his authority was checked and limited in ways that theirs was not. He was no irresponsible despot, whose will was law and who governed as he listed. He filled the throne, not as absolute and independent sovereign, but only as the deputy of Jehovah, and ruled simply in the name and in subordination to the will of God—in this respect affording another marked type of God's true king, whom he has set on his holy hill of Zion (Psalm it.). This fact gave rise to a second peculiarity, that he had no authority to make laws, but only to administer the Law already given. The manner of his election corresponded to these peculiarities of his position.

1. He was chosen under Divine guidance (cf. i Samuel Deuteronomy 10:20 , Deuteronomy 10:21 ).

2. The Divine choice was ratified by the free election of the people ( 1 Samuel 10:24 ). From which we learn

(a) That a monarch should occupy the throne with perfect Divine sanction. Most rulers, on ascending the throne, try to make out, however weakly, some shadow of right to it.

(b) That he should govern in perfect accordance with the Divine will. The only perfect case of ruling by Divine fight is the reign of Christ.

III. THE CHARACTER OF THE KING DELINEATED . ( Deuteronomy 17:15-20 .) He was to be an Israelite—one of themselves. Then:

1. He was not to multiply horses to himself , that is:

2. He was not to multiply wives to himself . That is:

"Who reverenced his conscience as his king;

Whose glory was, redressing human wrong;

Who spake no slander, no, nor listened to it;

Who loved one only, and who clave to her," etc.

3. He was not to multiply to himself silver and gold ; that is, he was not to affect the dazzle of imperial splendor, but to be simple and unostentatious in his manner of life. But:

4. He was to be a diligent student of the Word of God .

(a) That he would be kept in the way of obedience;

(b) that his heart would be preserved humble towards God and his brethren; and

(c) he and his seed would enjoy prosperity on the throne. What a noble sketch of the model king, yet how contrary to current ideas of royal greatness! We have happily been taught in our own country to appreciate the advantages of a pure court, and to feel its wholesome influence on the general tone of morals, and we are able to understand, also, the beneficial effect of uprightness and piety in a sovereign in adding to the love, esteem, and reverence with which the sovereign is regarded; but how far are we from dissociating the greatness of a reign from its external splendor, its military conquests, the wealth and luxury of its aristocracy, the figure it displays in the eyes of other nations, and the terror with which it can inspire them! Nor do we look in sovereigns generally for all the virtues which we find in our own, but are apt to condone want of piety, and even acts of great iniquity, if they but prove themselves to be bold, energetic, and enterprising rulers. The character of the sovereign is in some respects of less moment than it once was, but its influence for good or evil is still very great, and the evil fruits reaped from the court life, say of a Charles II . or a George IV ; are not exhausted in one or a few generations. Piety upon the throne will lead to piety in the court and throughout the nation, and will give an impulse to everything else that is good. Whereas an evil and corrupting example sows seeds of mischief, which may involve the nation in the greatest losses and disasters (see Massillon's sermon, 'Des Exemples des Grands').—J.O.

HOMILIES BY R.M. EDGAR