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no king in Israel." In the next book, Ruth, we have the name of Naomi's husband
Elimelech, which means "My God is King". In I Sam. 2: Hannah's song ends with the
words "king" and "anointed" (I Sam. 2: 10). Later in the same book Saul is chosen king
by the people, and David is chosen by God.
Turning to the Book of the Psalms, we read:--
"Why do the heathen rage, and the people imagine a vain thing? The kings of the
earth set themselves, and the rulers of the people take counsel together, against the Lord,
and against His anointed" (Psa. 2: 1, 2).
God's answer to this spirit of rebellion is found in verse 6: "Yet have I set My King
upon My holy hill of Zion."
The opening pages of the N.T. record the birth of the King. The story of the Gospels,
however, is one of rejection, and as "Kings of the Jews" the Lord of glory dies. Israel
had already lost her kingship in the earth, and Nebuchadnezzar and his successors were
occupying the throne. Now their rightful King is despised and rejected, and the times of
the Gentiles run on their way until the crisis is reached in the clash of arms and other
terrible events connected with the Beast and the brief reign of the ten kings, of which we
read in the Apocalypse.
"The prayers of David, the son of Jesse" shall at length be answered (Psa. 72:) and
many other glorious prophecies fulfilled, but not until heaven's King is recognized as
King of kings and Lord of lords can these prophecies of blessing be fulfilled and peace
come to the earth.
It is hardly necessary, we trust, after having considered these things, to stress the
importance of the movements of kings and rulers in interpreting the signs of the times. In
our next article we hope to deal with Nebuchadnezzar's dream which covers the whole
course of Gentile dominion up to the time of the Coming of the Lord.