15<\/strong>. thou shalt in any wise set<\/em> ] The emphatic Heb. means either thou mayest certainly<\/em>, or thou shalt only, set<\/em>.<\/p>\n thy God shall choose<\/em> ] So of Saul and David, 1Sa 9:15<\/span> f., 1Sa 10:24 , 1Sa 16:1<\/span>; 1Sa 16:12<\/span>, 2Sa 6:21<\/span>, on which precedents D’s law seems based.<\/p>\n one from among thy brethren<\/em> ] a Hebrew, see on Deu 15:12<\/span>.<\/p>\n thou mayest not put a foreigner<\/em>, etc.] No such attempt, or temptation, on the part of Israel is recorded; the veto upon it can hardly be intended to cover, or have found its motive in, the nomination of an Israelite king by a foreign power, e.g. Zedekiah. It was this law which caused Agrippa I. to burst into tears as he remembered his Edomite origin. Contrast Cyrus as the Shepherd<\/em> and the Anointed, of Jehovah<\/em> of course, in relation to Israel (Isa 44:28<\/span>; Isa 45:1<\/span>).<\/p>\n The king, like the judges and officers (compare Deu 16:18<\/span>), is to be chosen by the people; but their choice is to be in accordance with the will of God, and to be made from among their brethren. Compare 1Sa 9:15<\/span>; 1Sa 10:24<\/U><\/span>; 1Sa 16:1<\/span>; 1Ki 19:16<\/span>.<\/P> Thou mayest not set a stranger over thee – <\/B>The Jews extended this prohibition to all offices whatsoever (compare Jer 30:21<\/span>); and naturally attached the greatest importance to it: from where the significance of the question proposed to our Lord, Is it lawful to give tribute to Caesar? Mat 22:17<\/span>. A Gentile head for the Jewish people, which it was a principal aim of the Law to keep special and distinct from others, was an anomaly.<\/P> <\/p>\n Verse 15<\/span>. One from among thy brethren shalt thou set king over<\/B><\/I> <\/B>thee<\/B><\/I>] It was on the ground of this command that the Jews proposed that insidious question to our Lord, Is it lawful to give tribute<\/I> to Caesar<\/I>, OR NO? Mt 22:17<\/span>; for they were then under the authority of a foreign<\/I> power. Had Christ said Yes<\/I>, then they would have condemned him by this law; had he said No<\/I>, then they would have accused him to Caesar. See this subject discussed in great detail in the notes, See Clarke on Mt 22:16<\/span>, &c.<\/P> <\/p>\n Thou shalt set him, <\/B>i.e. appoint, or install. If you will choose a king, which I shall suffer you to do, I command you to mind this in your choice. <\/P> Whom the Lord shall choose, <\/B>approve of, or appoint. So it was in Saul, and in David. God reserved to himself the nomination both of the family and of the person. See 1Sa 9:15<\/span>; 10:24<\/span>; 1Sa 16:12<\/span>; 1Ch 28:4<\/span>,5<\/span>. <\/P> From among thy brethren; <\/B>of the same nation and religion; partly because such a person was most likely to maintain true religion, and to rule with righteousness, gentleness, and kindness to his subjects; and partly that he might be a fit type of Christ, their supreme King, who was to be one of their brethren. <\/P> Mayest not set a stranger over thee, <\/B>to wit, by thy own choice and consent; but if God by his providence and for their sins should set a stranger over them, they might submit to him, as appears from Jer 38:17<\/span>; Eze 17:12<\/span>; Mat 22:17<\/span>. <\/P> <\/p>\n 15. thou mayest not set a strangerover thee, which is not thy brother<\/B>that is, by their free andvoluntary choice. But God, in the retributions of His providence, didallow foreign princes to usurp the dominion (Jer 38:17<\/span>;Mat 22:17<\/span>).<\/P><\/p>\n Thou shalt in any wise set [him] king over thee whom the Lord thy God shall choose<\/strong>,…. The Jews take this to be a command to set a king over them: whereas it is only a permission in case they should desire and determine on having one, as God foresaw they would; and this with a limitation and restriction to appoint none but whom God should choose, and which was their duty and interest to attend unto; for none could choose better for them, and was what he had a right unto, and it became them to submit to it, since he was their King in a civil and special sense, and another was only his viceregent; accordingly we find, when they expressed their desire to have a king in the time of Samuel, and it was granted, though not without some resentment, the Lord chose their first king for them, Saul, and, after him, David, and even Solomon, David’s son; and though, in later times, they appointed kings without consulting him, it is complained of, Ho 8:4<\/span> hence this clause is prefaced in the Targum of Jonathan,<\/p>\n “ye shall seek instruction from the Lord, and after set him king, c.”<\/p>\n which was to be done by the mouth of a prophet, or by Urim, as Aben Ezra observes:<\/p>\n one from among thy brethren shall thou set king over thee<\/strong>: that is, one of their own nation, an Israelite, a brother both by nation and religion:<\/p>\n thou mayest not set a stranger over thee that is not thy brother<\/strong> one of another nation, that is not of the family of Israel, as Aben Ezra notes, even not an Edomite, though called sometimes their brother; and Herod, who was an Idumean, was set up, not by them, but by the Romans; now in this their king was a type of the King Messiah, of whom it is said, “their nobles shall be of themselves”, Jer 30:21<\/span>.<\/p>\n 15. Thou shalt in any wise set him king over thee. First of all, God maintains His own supremacy in the appointment of a king, and does not consign the matter to the people’s own suffrages; that thus He may chastise their audacity in demanding a king in accordance with a hasty impulse. Secondly, He commands that he should be taken from the people themselves, and excludes foreigners, because, if they had been admitted, a door was opened to apostasy; for each would have tried to force upon them his native gods, and true religion would have been persecuted by the force and threatenings of the royal power. Behold why God would not suffer a king to be sought elsewhere but from the bosom of His Church; in order that he might cherish and maintain that pure worship which he had imbibed from his childhood. <\/p>\n 15<\/strong>. <\/strong> Whom the Lord thy God shall choose <\/strong> The manner in which the divine appointment was to be designated is not stated here. A prophet was the medium of the divine communication in the case of the first king, Saul.<\/p>\n 1Sa 9:17<\/span>; 1Sa 10:24<\/span>. Also in the case of David. 1Sa 16:12<\/span>. When Solomon was designated, the choice of the Lord was announced directly to his father David. 1Ch 22:10<\/span>. <\/p>\n Thou mayest not set a stranger over thee, which is not thy brother <\/strong> The Jews placed great stress upon this prohibition. This is one of the passages of Scripture that were read at the feast of tabernacles in the sabbatical year by the king or high priest. It is related that when King Agrippa came to this passage, while reading the portions of Scripture, tears dropped from his eyes. The people then cried out, to encourage him, “Thou art our brother! Thou art our brother!” BARCLAY’S Talmud, <\/em> p. 82.<\/p>\n Ver. <\/em><\/strong>15. <\/strong>Whom the Lordshall choose<\/em><\/strong><\/strong> Either by the ministry of his prophets, by Urim and Thummim; or by lot. The king whom the Lord permitted them to choose, was not an absolute monarch, nor did he reign in his own right; but was only the Lord’s deputy or viceroy; and on that account he was not left to the people’s election, but was chosen by God himself. The only difference between God’s appointment of the judges, and of Saul, being this, that they <\/em>were chosen by internal influence, he, <\/em>by lots, or external designation. See Div. Leg. book 5: sect. 3 where the reader will find a satisfactory account of the theocracy of the Jews, concerning which the learned author observes, that as it was Jesus Christ, who, in quality of high-priest, abolished the law of the Jewish worship; so it is He, who, in quality of king of the Jews, and of the church, put an end to the theocracy, when he received from his Father all power both in heaven and in earth. Thus the famous prophecy of Jacob was fulfilled; the sceptre shall not depart from Judah, nor a law-giver from between his feet, till SHILOH come: <\/em>that is to say, “The theocracy shall not cease from amongst the Jews, nor shall they have any other lawgiver than God himself, by the ministry of Moses, until the coming of the MESSIAH.” <\/p>\n One from among thy brethren<\/em><\/strong><\/strong> An Israelite by nation and religion. This precaution was necessary, as well to preserve the purity of the worship which God had established, as that the king of Israel might be a type of the king of the church, Jesus Christ, who was to be of our brethren, <\/em>as St. Paul acquaints us, Hebrews 2<\/span>. <\/p>\n Reader! is there not somewhat here which hath an eye to JESUS? Is he not of our brethren? Is he not indeed our king? Zec 9:9<\/span> .<\/p>\n Deu 17:15 Thou shalt in any wise set [him] king over thee, whom the LORD thy God shall choose: [one] from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which [is] not thy brother.<\/p>\n Ver. 15. Whom the Lord shall choose.<\/strong> ] As he did Saul, but especially David and his progeny, types of Christ. Psa 2:6 <\/p>\n whom: 1Sa 9:15-17, 1Sa 10:24, 1Sa 16:12, 1Sa 16:13, 2Sa 5:2, 1Ch 12:23, 1Ch 22:10, 1Ch 28:5, Psa 2:2, Psa 2:6 <\/p>\n from among: Jer 30:21, Mat 22:17 <\/p>\n not set: Jer 2:25 <\/p>\n Reciprocal: 1Sa 8:5 – now make 2Sa 5:1 – we 1Ki 1:5 – I will 2Ki 10:3 – Look even 1Ch 11:1 – Behold 1Ch 28:2 – my brethren Luk 20:22 – General<\/p>\n A TRUE LEADER<\/p>\n Thou shalt set him King over thee, whom the Lord thy God shall choose.<\/p>\n Deu 17:15<\/p>\n Taken strictly, these words only concern kings; but, in principle and with adaptations, they apply to all in authorityto leaders, pastors, parents, etc.<\/p>\n I. The leader should be God given.Are we needing a true leader? Its for God to give such: let us seek Him of God, and not of man. Have we such? When Archbishop Benson died prayer was offered in all the churches of England and Wales that his successor might be him whom God Himself should choose. When we feel that our Archbishops and Bishops or others in authority in Church or State are sent to us by God, and are really the Lords anointed ones, then how imperative it is that we should render them (a) honour, (b) loyalty, and (c) obedience. (See 1Pe 2:13-20.)<\/p>\n II. The true leader will be a brother.One from among thy brethren shalt thou set king over theeso ran the command; and do we not gather from it the idea of unity which should exist between ruler and ruled? Just as the great King of kings is in a spiritual sense the Elder Brother of His people, so also those who seek to lead or to rule others must ever be mindful of the fact that, however high or exalted their station, their real relation to those under them is that of brotherhoodrulers and ruled alike being children of one common Father. The most successful leader is he who realises, and shows that he realises, that as the brother of those over whom he is set he must be (a) sympathetic, (b) accessible, (c) generous-hearted, and (d) patient. In all these respects how high an example is set by the Divine Leader!<\/p>\n III. The true leader will abstain from evil.Regulations were laid down (ver. 16 and 17) for the conduct of the king. In detail they are not applicable in the present day, but the principle behind them is for ever true. The king was warned against certain sins because they would not only turn away his own heart, but would lead the people back to the bondage of Egypt. What a lesson for leaders of to-day! They must not only eschew evil themselves, they must take care that nothing they do or say may become an occasion of stumbling to others. To put it another way, the leader must be above suspicion; he must ever keep his heart right with God.<\/p>\n IV. To be, and to do, all this, he must live continually under law to God, making His Word his meditation and his guide (ver. 1820).<\/p>\n Deu 17:15. Whom the Lord thy God shall choose Approve of, or appoint. So it was in Saul and David. God reserved to himself the nomination both of the family and of the person. Thy brethren Of the same nation and religion; because such a person was most likely to maintain true religion, and to rule with righteousness, gentleness, and kindness to his subjects; and that he might be a fit type of Christ, their supreme king, who was to be one of their brethren.<\/p>\n 17:15 Thou shalt in any wise set [him] king over thee, whom the LORD thy God shall choose: [one] from among thy brethren shalt thou set king over thee: thou mayest not set a {i} stranger over thee, which [is] not thy brother.<\/p>\n (i) Who is not from your nation, lest he change true religion into idolatry, and bring you to slavery.<\/p>\n Thou shalt in any wise set [him] king over thee, whom the LORD thy God shall choose: [one] from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which [is] not thy brother. 15. thou shalt in any wise set ] The emphatic Heb. means either thou … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 17:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5388","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5388","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5388"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5388\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5388"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5388"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5388"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"