Barnes, in his commentary, says the following.
‘This verse belongs in the subject of the last chapter. It prohibits once more, Deuteronomy 15:21, that form of insult to God which consists in offering to Him a blemished sacrifice.’
Moses begins by speaking about the sacrifices which were to be given to the Lord. He says that the ‘flawed’ or ‘defective’ animal would be detestable to God, Deuteronomy 17:1. This is an animal which is lame or blind, Leviticus 22:22-24 / Deuteronomy 15:19-23.
We remember this was something God’s people were guilty of during the days of Malachi, Malachi 1:8 / Malachi 1:13-14. To violate the will of God is detestable to Him, that is, God hates it, 2 Samuel 24:24.
Only the best was to be brought before the Lord, and since the offerings were to be eaten by the Levites and the people who brought the offering, then it’s reasonable that God would command them not to eat a sickly animal.
Notice that Moses defines ‘evil’ as a ‘violation of his covenant’, Deuteronomy 17:2. This tells us that God’s covenant is a law, and when it is violated, then sin has occurred, 1 John 3:4. If anyone worshipped other gods, then they were to be investigated, Deuteronomy 17:3-4.
If anyone worshipped other gods, then they were to be punished by stoning to death at the city gate, Deuteronomy 17:5 / Genesis 19:1 / Acts 7:58 / Hebrews 13:12.
This needed to be proved first, with two or three witnesses, Deuteronomy 17:6 / Matthew 18:15-20 / 1 Timothy 5:19, to remove any doubt that the accusation wasn’t just gossip or some personal vendetta against the accused.
Notice the hands of the witnesses must be first in putting the guilty person to death, Deuteronomy 17:7. This made certain that no one would be executed for a crime they didn’t commit, John 8:7.
The stoning to death was a community event, as the hands of all the people were also involved, Deuteronomy 17:7. This is done so that the whole town would know the justice of what was being done.
The main thrust of these instructions is that the people ‘purge the evil from among you’. Deuteronomy 17:7. The reason for this command is simply to remove the guilty person from the congregation; they are like leaven, 1 Corinthians 5:1-8, or gangrene, 2 Timothy 2:16-18, that can spread throughout the people.
Some cases of evil behaviour would be straightforward, that is, the sin has been identified, the two or three witnesses were in place, and the guilty person was then stoned to death. Moses here describes some cases which may not be so straightforward, Exodus 18:23-27.
Some cases may have many people speaking testimony that contradicts others. These were cases of bloodshed, that is, cases of murder; there were cases of lawsuits, that is, cases of civil actions, and finally cases of assaults, that is, cases in reference to personal assault, Deuteronomy 17:8.
Notice they are to judge these cases at the place God will choose, Deuteronomy 17:8 / Deuteronomy 12:11 / Deuteronomy 12:5 / Deuteronomy 12:14 / Deuteronomy 12:18 / Deuteronomy 12:21 / Deuteronomy 12:26 / John 4:24.
A person may conclude that a fair judgment can’t be passed upon another due to the confusing situation. And so difficult cases for judgment were to be taken before the priests at the tabernacle and the judges of the land, 2 Chronicles 19:4-11.
The priests and judges of the land would hear the matter and give a judgment as God had ordained or authorised them to do, Deuteronomy 17:9 / Exodus 18:26. When these men’s judgment came, all were to pay attention to the decision, Deuteronomy 17:10.
Once the verdict was delivered by the priests and or judge of the land, it was to be respected, Deuteronomy 17:11. The priests and judge may decide to release a man or woman from the error that is charged after hearing all the evidence.
The priests and judges may determine to give the sentence of death. Whatever the judgment of these men is, it was to be respected by all, Deuteronomy 17:12 / Hebrews 13:17 / 1 Peter 5:5.
Anyone bringing the difficult case before the priests and judges may not agree with their judgment and refuse to kill the guilty or refuse to save the life of the one judged innocent.
Such a person who acts contrary to God’s priests or judges of the land is to be killed himself, Deuteronomy 17:12. Why? Because they too have now proved to be rebellious against God’s will, John 8:7.
Clarke, in his commentary, says the following.
‘The man who refused to abide by this final determination forfeited his life, as being then in a state of rebellion against the highest authority, and consequently the public could have no pledge for his conduct.’
Israel must purge the evil from among themselves, and all the people will hear and be afraid, and will not be contemptuous again, Deuteronomy 17:12-13.
Israel was to be a theocracy that was ruled by God as the sole monarch, and He would rule through the law of commandments that were given on Mount Sinai. It appears that God knew that Israel would have a desire to be like the nations around them in having a physical king, Deuteronomy 17:14 / 1 Samuel 8:6-9.
Jamieson, in his commentary, says the following.
‘In this passage, Moses prophetically announced a revolution which should occur at a later period in Israel’s history. No sanction or recommendation is indicated. On the contrary, when the popular clamour had effected such a constitutional change in the theocracy by the appointment of a king, the Divine disapproval was expressed in the most unequivocal terms, 1 Samuel 8:7.’
In the future days of Israel would see a king over the people like the nations around them, they certainly wouldn’t be a foreigner but their king would be chosen by God Himself, Deuteronomy 17:15. This was the case when God anointed those whom He chose to be kings in Israel, 1 Samuel 10:24 / 1 Samuel 16:11-13 / 2 Samuel 5:1-3 / 2 Kings 9:1-13.
Barnes, in his commentary, says the following.
‘The Jews extended this prohibition to all offices whatsoever, Jeremiah 30:21, 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?’ Matthew 22:17. 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.’
Notice the terms and conditions of God’s choosing, first of all, they must follow God’s rules, that is, they weren’t to put their trust in their military strength, by multiplying the amount chariots, Deuteronomy 17:16 / 1 Kings 10:28, horses, Psalms 20:7 / Psalms 33:16-17 / Psalms 147:10 / Job 39:19 / 1 Kings 4:26, and their king wasn’t to even think about leading Israel back to Egypt, Deuteronomy 17:16.
The king was also forbidden from having many wives, Deuteronomy 17:17 / Exodus 34:16 / 1 Kings 11:3, too much silver and gold, Deuteronomy 17:17 / 1 Kings 10:23 / 1 Timothy 6:17, simply because these things would turn them away from God.
The king must also fully respect God’s laws; this is seen in that they must have a written copy of the law handy and read it on all the days of their life, Deuteronomy 17:18. The king was to ‘revere the LORD his God and follow carefully all the words of this law and these decrees,’ Deuteronomy 17:19.
In other words, just as the people who witnessed and participated in the stoning of an evil person would become fearful, Deuteronomy 17:13, the king was to fear God by keeping His commandments, 2 Timothy 2:15 / 1 Peter 2:17.
Finally, the king wasn’t to think too highly of himself and turn away from God’s law, Deuteronomy 17:20. If he did everything God commanded, then he and his descendants would enjoy a long reign.