king Summary and Overview

is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22). This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16; Matt. 27:11). The people of God are also called "kings" (Dan. 7:22, 27; Matt. 19:28; Rev. 1:6, etc.). Death is called the "king of terrors" (Job 18:14). Jehovah was the sole King of the Jewish nation (1 Sam. 8:7; Isa. 33:22). But there came a time in the history of that people when a king was demanded, that they might be like other nations (1 Sam. 8:5). The prophet Samuel remonstrated with them, but the people cried out, "Nay, but we will have a king over us." The misconduct of Samuel's sons was the immediate cause of this demand. The Hebrew kings did not rule in their own right, nor in name of the people who had chosen them, but partly as servants and partly as representatives of Jehovah, the true King of Israel (1 Sam. 10:1). The limits of the king's power were prescribed (1 Sam. 10:25). The officers of his court were, (1) the recorder or remembrancer (2 Sam. 8:16; 1 Kings 4:3); (2) the scribe (2 Sam. 8:17; 20:25); (3) the officer over the house, the chief steward (Isa. 22:15); (4) the "king's friend," a confidential companion (1 Kings 4:5); (5) the keeper of the wardrobe (2 Kings 22:14); (6) captain of the bodyguard (2 Sam. 20:23); (7) officers over the king's treasures, etc. (1 Chr. 27:25-31); (8) commander-in-chief of the army (1 Chr. 27:34); (9) the royal counsellor (1 Chr. 27:32; 2 Sam. 16:20-23). (For catalogue of kings of Israel and Judah see chronological table in Appendix.)

"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. #1Sa 11:1; 12:12| The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor unless they placed themselves under the sway of a king, like surrounding nations. The original idea of a Hebrew King was twofold: first, that he should lead the people to battle in time of war; and, a second, that he should execute judgment and justice to them in war and in peace. #1Sa 8:20| In both respects the desired end was attained. Besides being commander-in-chief of the army, supreme judge, and absolute master, as it were, of the lives of his subjects, the king exercised the power of imposing taxes on them, and of exacting from them personal service and labor. In addition to these earthly powers, the king of Israel had a more awful claim to respect and obedience. He was the vicegerent of Jehovah, #1Sa 10:1; 16:13| and as it were his son, if just and holy. #2Sa 7:14; Ps 2:6,7; 89:26,27| he had been set apart as a consecrated ruler. Upon his dead had been poured the holy anointing oil, which had hitherto been reserved exclusively for the priests of Jehovah. He had become, in fact, emphatically "the Lord's anointed." He had a court of Oriental magnificence. The king was dressed in royal robes, #1Ki 22:10; 2Ch 18:9| his insignia were, a crown or diadem of pure gold, or perhaps radiant with precious gems, #2Sa 1:10; 12:30; 2Ki 11:12; Ps 21:3| and a royal sceptre. Those who approached him did him obeisance, bowing down and touching the ground with their foreheads, #1Sa 24:8; 2Sa 19:24| and this was done even by a king's wife, the mother of Solomon. #1Ki 1:16| His officers and subjects called themselves his servants or slaves. He had a large harem, which was guarded by eunuchs. The law of succession to the throne is somewhat obscure, but it seems most probable that the king during his lifetime named his successor. At the same time, if no partiality for a favorite wife or son intervened, there would always be a natural bias of affection in favor of the eldest son.

KING , a general title for a supreme ruler. It is applied to -- 1. God, as "the Eternal, Immortal, Invisible, the Only wise." 1 Tim 1:17. The titles and attributes of earthly royalty are applied to God because much of the language of Scripture was formed under the monarchical idea, and the highest dignity and splendor was that of the king. 2. Christ, as supreme over all rulers, 1 Tim 6:15; over the Jews. Matt 27:11; Luke 19:38; John 1:49. 3. To human rulers, without regard to the size or importance of their dominions; e.g. sheiks or chiefs of Edom, Gen 36:31; Midian, Num 31:8; Moab, Num 23:7, etc. Rulers in single towns, as Melchizedek, king of Salem. Gen 14:18. To a victor, Num 23:21; to a person of splendid appearance, Jud 8:18; the Roman emperor, 1 Pet 2:13; the kings of Egypt, Ex 3:19; Judah, 2 Kgs 8:16; Persia, Ezr 4:3, etc.; to the tetrarch Herod, Matt 14:9; to the people of God, Rev 1:6;Rev 5:10; see also Dan 7:22, Heb 7:27; Matt 19:27; 1 Cor 6:2; 1 Pet 2:9; to death, Job 18:14; to leviathan, Job 41:34; to the devil. Rev 9:11. The name was given in Israel first to Saul, then to David and Solomon, and then to the rulers of Israel and Judah until the Captivity. The divine plan was that God alone should be King. But provision was made for the natural desire of the people for a king like those of other nations. Deut 17:14; 1 Sam 8:9. He was to be a native Israelite, was not to multiply horses, nor take the people back to Egypt, nor gather a harem, nor accumulate great treasure; he was to keep a copy of the Law by him and study it, to fear God, be obedient, humble, and righteous. After the transition period of the Judges, Samuel, the last of the class, anointed Saul, 1 Sam 9, as a special military leader was needed at the siege of Jabesh-gilead. 1 Sam 11. After Saul's disobedience and rejection, 1 Sam 15, Samuel anointed David. For the succeeding dates, etc., see the table at the side and articles under the names of the kings. The kings over the Hebrews were regarded as the representatives of God, drawing their power and receiving their appointment from him. 1 Sam 10:1; 1 Chr 28:4. His office was sacred, 2 Sam 1:14; he could declare war, 1 Sam 11:7; levy taxes and demand service, 2 Kgs 5; he was the court of justice of the last resort, 2 Sam 15:2; held

Moses (Deuteronomy 17:14-17) contemplated the contingency of a king being set up in Israel as in all the adjoining nations. The theocracy and the law could be maintained under kings as under a commonwealth. God's promise was," kings of people shall be of Sarah" (Genesis 17:16). Other allusions to kings to come occur (Genesis 36:31; Numbers 24:17; Deuteronomy 28:36). The request of the people (1 Samuel 8:5, etc.), "make us a king to judge us like all the nations," evidently is molded after Deuteronomy 17:14; so Samuel's language in presenting Saul to the people (1 Samuel 10:24) as "him whom the Lord hath chosen" alludes to Moses' direction (Deuteronomy 17:15), "thou shalt in any wise set him king over thee whom the Lord thy God shall choose." It was not the mere desire for a king which is blamed, but the spirit of their request and the circumstances under which they made it. They set aside Samuel, though appointed by the heavenly King, on the pretext "behold thou art old," though he took a leading part in state affairs for 35 years afterward (1 Samuel 8:5), "they have not rejected thee but ... Me that I should not reign over them"; they distrusted God's power and will to save them from Nahash (1 Samuel 12:12), though He had delivered them from the Philistines (1 Samuel 7). Samuel's sons were corrupt, but that did not warrant their desire to set aside himself, whom none could accuse of corruption (1 Samuel 12). Impatience of God's yoke (the laws of the theocracy), eagerness to imitate the nations around, and unbelief in trial, instead of seeking for the cause of their misfortunes in themselves, were the sin of their request. God in retribution "gave them a king in His anger" (Hosea 13:10-11). Samuel by God's direction warned them of the evil results of their desire, the prerogative to dispose of their property and their children at will, which he would claim; yet they refused to obey: "nay, but we will have a king, that we also may be like all the nations, and that the king may judge us and go out before us and fight our battles." The sacred record of Solomon's multiplying horses and chariots from Egypt, and foreign wives who turned away his heart, alludes to the prohibition (Deuteronomy 17:16-17; compare Deuteronomy 7:3-4; Exodus 34:16), and proceeds to verify the prediction of the results of disobedience to it. God saves not by horses and horsemen, but by the Lord His people's God (Hosea 1:7). Moses' caution against "returning to Egypt" accords with his experience (Numbers 14:4). After the kingdom was set up in Israel the danger was no longer of a literal (but see Jeremiah 42:14) but of a spiritual backsliding return to Egypt (Hosea 11:5; Isaiah 30:1-2; Isaiah 36:9; Ezekiel 17:15). Solomon's multiplication of horses and chariots from Egypt entailed constant traffic with that idolatrous nation, which the prohibition, Deuteronomy 17:16, was designed to prevent. The king when set up, as the judge previously, was but God's viceroy, enjoying only a delegated authority. The high priest, priests, and Levites, as God's ministers, were magistrates as well as religious officers. Saul was elected by the divine oracle from an obscure family, so that all saw his authority was held solely at God's pleasure. The king had the executive power under God; God reserved to Himself the executive. The words "Jehovah is our Judge, Jehovah is our Lawgiver, Jehovah is our King," embody the theocracy (Isaiah 33:22). The land itself was His (Leviticus 25:23-42; Leviticus 25:55); and the people, as His servants, could not be permanently bondservants to men. The king was closely connected with the priesthood, and was bound to "write (i.e. have written for him) a copy of the law out of that before the priests and Levites; he should read therein all his life, to keep all the words, that his heart might not be lifted up above his brethren, to the end that he might prolong his days in his kingdom" (Deuteronomy 17:18-20). Instead of being, like Eastern kings, of a distinct royal caste, he was simply to be first among equals, like his subjects bound by the fundamental law of the nation (compare Matthew 23:9). None of the Israelite kings usurped the right to legislate. The people chose their king, but only in accordance with God's "choice" and from their "brethren" (1 Samuel 9:15; 1 Samuel 10:24; 1 Samuel 16:12; 1 Kings 19:16; 1 Chronicles 22:10). The rule ("one from among thy brethren shalt thou set king over thee," Deuteronomy 17:15) that no stronger should reign gives point to the question (See JESUS CHRIST ), Matthew 22:17, "is it lawful to give tribute unto Caesar?" (Jeremiah 30:21). The unlimited polygamy of Eastern kings was forbidden. Samuel wrote down "the manner of the kingdom" (1 Samuel 10:25), i.e. the rights and duties of the king in relation to Jehovah the supreme King, and to the nation. Despotic murders were committed as that of the 85 priests at Nob, besides the other inhabitants, by Saul (1 Samuel 22:18-19); but mostly the kings observed forms of law. Even Ahab did not seize at once Naboth's vineyard, but did it with the show of a trial. David slew Rechab and Baanah because they were self convicted of Ishbosheth's murder. The king was commander in chief, supreme judge, and imposer of taxes (Menahem, 2 Kings 15:19-20; Jehoiakim, 2 Kings 23:35) and levies of men (1 Kings 5:13-15). He was "the Lord's anointed," consecrated with the holy oil heretofore reserved for the priests (Exodus 30:23-33; 1 Kings 1:39; 2 Samuel 7:14; Psalm 89:19-20; Psalm 89:26-27; Psalm 2:2; Psalm 2:6-7). It was sacrilegious to kill him, even at his own request (1 Samuel 24:5-6; 1 Samuel 24:10; 1 Samuel 26:9; 1 Samuel 26:16; 2 Samuel 1:14; Lamentations 4:20). Type of Messiah (Daniel 9:26). The prophets were his advisers, reprovers (2Samuel 12,1 Kings 21) and intercessors with God (1 Kings 12:21-24; Isaiah 37:22-36; Jeremiah 37:17; Jeremiah 38:2; Jeremiah 38:4; Jeremiah 38:14-26). He was bound to consult God by the Urim and Thummim of the high priest in every important step (1 Samuel 14:18-19; 1 Samuel 28:6; 2 Samuel 2:1; 2 Samuel 5:19; 2 Samuel 5:23). He held office on condition of loyalty to his supreme Lord. Saul, failing herein, forfeited his throne; he usurped the place of God's will: "we inquired not at the ark in the days of Saul" (1 Chronicles 13:3). David, on the contrary, could not bear that God's throne, the ark, should lie neglected while his throne was so elevated, and he stripped off his royal robe for the linen ephod to do homage before the symbol of God's throne (2 Samuel 6:14). The king selected his successor, under God's direction, as David chose Solomon before the elder son Adonijah (1 Kings 1:30; 1 Kings 2:22; 2 Samuel 12:24-25); compare 2 Chronicles 11:21-22, Rehoboam, Abijah; the firstborn was usually appointed (2 Chronicles 21:3-4). The queen mother was regent during a son's minority, and always held a high position of power at court (1 Kings 2:19; 2 Kings 24:12; 2 Kings 24:15; 2 Kings 11:1-3; Athaliah). His chief officers were the recorder, who wrote annals of his reign (2 Samuel 8:16); the scribe or secretary wrote dispatches and conducted his correspondence (2 Samuel 8:17); the officer over the house, arrayed in a distinctive robe of office and girdle (Isaiah 22:15, etc., Isaiah 36:3); the king's friend or companion (1 Kings 4:5); the captain of the body guard (2 Samuel 20:23; 1 Kings 2:25; 1 Kings 2:34; 1 Kings 2:46), who was also chief executioner; the commander in chief under the king (2 Samuel 3:30-39; 2 Samuel 20:23); his counselor (2 Samuel 216:20-23; 2 Samuel 217:1-14; 1 Chronicles 27:32). Besides demesnes , flocks, tenths (1 Samuel 8:15), levies, he enjoyed a large revenue by "presents," which virtually became a regular tax.