לְבִלְתִּ֤י רוּם־לְבָבוֹ֙ מֵֽאֶחָ֔יו וּלְבִלְתִּ֛י ס֥וּר מִן־הַמִּצְוָ֖ה יָמִ֣ין וּשְׂמֹ֑אול לְמַעַן֩ יַאֲרִ֨יךְ יָמִ֧ים עַל־מַמְלַכְתּ֛וֹ ה֥וּא וּבָנָ֖יו בְּקֶ֥רֶב יִשְׂרָאֵֽל׃ (ס)
Aby się nie wynosiło serce jego nad bracią swoją, i aby nie odstępował od przykazania ani na prawo, ani na lewo, - aby długo żył przy królestwie swojém, on i synowie Jego wpośród Israela.
Rashi
ולבלתי סור מן המצוה AND THAT HE DEPART NOT FROM THE COMMANDMENT — not even from a less important command given to him by means of a prophet.
Chizkuni
לבלתי רום לבבו מאחיו, “so as not to lift his heart above that of his brethren.” This is the reason why the king must not amass material wealth mentioned in verse 17.
Da'at Zekenim
לבלתי רום לבבו, “so that his heart not feel superior;” this is the reason why the Torah does not wish that the king amass undue amounts of gold and silver.
Or HaChaim
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למען יאריך ימים TO THE END THAT HE MAY PROLONG HIS DAYS [IN HIS KINGDOM] — From the positive statement you may derive the negative (that if he does not fulfil the commandments his kingdom will not endure). And so, indeed, do we find in the case of Saul that Samuel said to him, (I Samuel 10:8) “Seven days shalt thou tarry, till I come unto thee” to offer burnt sacrifices, and it is written, (I Samuel 13:8) “and he tarried seven days”, but he did not keep his promise to wait the whole of the seventh day and had scarcely finished offering the burnt offering when Samuel came (I Samuel 10:10) and said to him (I Samuel 10:13-14) “Thou hast done foolishly; thou hast not kept [the commandment of the Lord thy God, which He commanded thee; for now would the Lord have established thy kingdom upon Israel forever;] but now thy kingdom shall not continue”. Thus you learn that for the neglect of an unimportant command given by means of a prophet he was severely punished.