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It is evident from the Scriptures, that whoever at any time chooses any king other than
the Lord Himself is making a wrong choice. On the other hand, as in case of divorce,
some things were permitted because of the hardness of man's heart. The reader may
perhaps remind us that there was a definite law made by Moses to regulate the choice of a
king and his subsequent conduct. This is perfectly true, but is not the whole truth. The
passage referred to is Deut. 17: 14-20, and the law is prefaced by the words:
"When thou art come unto the land which the Lord thy God giveth thee, and shalt
possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the
nations that are about me . . . . ."
This passage makes it clear that the desire for a king did not spring from a true
conception of their calling, for the reason--"like as all the nations"--was entirely
contrary to the revealed will of the Lord. If, however, Israel did desire a king, the Lord
would not permit them to transgress all His will. He would not permit a stranger to be
king, and by prohibiting polygamy and wealth, and by commanding that the king should
write a copy of the law, He would keep the people in check.
The ominous phrase "like all the nations" is found in Israel's demand in I Sam. 8: 5,
and constituted the rejection of the Lord:
"They have not rejected thee, but they have rejected Me, that I should not reign over
them" (I Sam. 8: 7).
Then comes the reference to Egypt:
"According to all the works which they have done since the day that I brought them
up out of Egypt, even unto this day" (I Sam. 8: 8).
These three features are repeated in 10: 18 and 19, but come in the reverse order from
the opening passage (see structure "A2"):
"Thus saith the Lord, the God of Israel, I brought up Israel out of Egypt, and delivered
you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them
that oppressed you, and ye have this day rejected your God, Who Himself saved you out
of all your adversities and your tribulations: and ye have said, Nay, but set a king over
us" (I Sam. 10: 18, 19).
This threefold reference occurs once again in 11: 15 - 12: 12 (see structure "A3"):
"And there they made Saul king . . . . . Behold I have hearkened unto your voice in all
ye said unto me, and have made a king over you."
"Now, therefore, stand still, that I may reason with you before the Lord, of all the
righteous acts of the Lord which He did to you and to your fathers. When Jacob was
come out of Egypt, and your fathers cried unto the Lord, the Lord sent Moses and Aaron
. . . . . and the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel" (The Revised
Syriac reads "Samson").