Kingship in 1 Samuel: Divine Intention, Human Desire, and the Covenant Ideal
By James M. Clardy Jr
OBST515: Old Testament Orientation I
September 18, 2025
Introduction
The book of 1 Samuel shows a significant moment in Israel's history, the balance from
tribal leadership under judges to a divine right monarchy. The loop prompts essentially the
intersection of religious and political, especially regarding the rightfulness and objectivity of the
relationship with God that the rulers in Israel have. We could ask: Is a king in Israel the right
move with God's plan? How does our understanding of the kingship affect what Deuteronomy
says about the patriarchs and the laws? What is the author trying to say about the kingship in 1
Samuel? Do they view it positively or negatively? With this essay, I'll dive into these questions
by looking within at the different portrayals of kingship in 1 Samuel 8–12, to include the
significance of Genesis 17 and 35, along with Deuteronomy 17, and finally state how Israel's
kingship works into a wider theological theme of the Old Testament.
God’s Will and Israel’s Request for a King
Negative Passages: A Rejection of Theocracy
Starting in 1 Samuel 8:1–22, we see Israel's elders come to Samuel, strongly suggesting
that a king be put in place. This suggestion is met with heavenly disfavor: "But the Lord told
him, "Listen to the people and everything they say to you. They have not rejected you; they
have rejected me as their king." (1 Sam 8:7, Christian Standard Bible). Samuel gave warnings to
the people of the strong oppressive outcome of monarchy— military conscription, seizure of
property, and taxation—collectively known as mishpat ha-melek, or "the custom of the king" (1
Sam 8:11, 18). These warnings reflect God’s concern that a king may exploit his power rather
than serve under divine authority. 1
In 1 Samuel 10:17-19, it repeats the critique. At Mizpah, Samuel tells Israel again of
God's past miracles with the Israelites and accuses the people of denying God's mighty kingship
by wanting a basic human one. It shows in 1 Samuel 12, where Samuel’s farewell address is
given, and the people sin again by asking for another king. However, they still emphasize that
one will show obedience to God and can lead to blessings for both people and the king (1 Sam
12:13, 15, 24–25). These messages in 1 Samuel show a kingship as a threat to Israel’s
unknowing identity as a covenant nation. It is not the country itself which inherently sinfulness,
but rather the people’s actions and desire to copy other nations, that interferes with their
reliance on God.
Positive Passages: Divine Selection and National Unity
1 Hamilton, Victor P. Handbook on the Historical Books. Grand Rapids: Baker Academic, 2001.
Despite the critiques, 1 Samuel also presents kingship in a positive light. 1 Samuel 9:1–
10:16 narrates Saul’s divine selection. Samuel is instructed by God to anoint Saul, and God’s
Spirit comes upon him, signaling divine endorsement (1 Sam 10:6–7). Saul’s initial humility and
divine appointment suggest that kingship, when aligned with God’s purposes, is a legitimate
and even necessary institution.2
The legitimacy of Saul’s kingship is confirmed in 1 Samuel 11, where he delivers Jabesh-
Gilead from the Ammonites. This military success galvanizes national unity and leads to his
public coronation at Gilgal (1 Sam
11:14–15). Here, kingship serves a unifying and protective function for Israel, reflecting a
positive role under divine guidance.
Patriarchal and Deuteronomic Foundations for Kingship
Genesis 17 and 35: Kings in the Promises to the Patriarchs
The monarchy is an institution divinely ordained, established by God's own covenants
instead of man-made political development. In Genesis 17:6, 16, God tells Abraham that “kings
shall come from you.” This promise is repeated in Genesis 35:11, where God tells Jacob, “kings
shall come from your own body.” These texts anticipate the monarchy as a legitimate outcome
of the Abrahamic covenant.3 These promises suggest that kingship is not inherently
contradictory to God’s will. Rather, it is the manner in which Israel implements kingship that
determines its faithfulness or rebellion.
Deuteronomy 17:14–20: Kingship with Covenant Constraints
Deuteronomy 17:14–20 prophesy a time when Israel will want a king. The Torah does
not forbid kingship but gives guidance on it. The king must be:
2 Bergen, Robert D. 1, 2 Samuel. The New American Commentary, Vol. 7. Nashville: B&H Publishing, 1996.
3 Craigie, Peter C. The Book of Deuteronomy. The New International Commentary on the Old Testament. Grand
Rapids: Eerdmans, 1976.
- God’s chosen (v. 15), An Israelite (v. 15), Not reliant on economic power or military
power (vv. 16–17), A student and believer of God’s law (vv. 18–19), Humble and
obedient (v. 20).
These stipulations reflect the covenantal nature of kingship: the king is not above the
law but subject to it.4 The unfavorable representation in 1 Samuel 8 shows the dangers warned
against in Deuteronomy—greed, pride, and tyranny. However, the silver lining, such as God’s
pick of Saul and his fresh success, goes in line with Deuteronomy’s vision of a faithful king under
God’s authority.
The Author’s View of Kingship in 1 Samuel
The author of 1 Samuel takes a theologically balanced but cautiously critical view of
kingship. The oversight recognizes that kingship is part of God’s redemptive plan but keeps
warning us against the dangers of statolatry. As Bergen notes, “The author’s purpose is not to
condemn monarchy per se, but to demonstrate the danger of putting trust in human
institutions over divine leadership.”5
Saul's tenure summarizes this tension. Though God's appointed,
Saul’s ultimate disobedience leads to his rejection (1 Sam 13:13–14; 15:22–
23). This paves the way for David, “a man after God’s own heart,” who becomes the archetype
for righteous kingship and the ancestor of the Messianic King (cf. 2 Sam 7).
Kingship and the Broader Message of the Old Testament
Kingship in 1 Samuel is a lens through which Israel’s covenant identity is tested. While
not intrinsically corrupt, the monarchical system is susceptible to sin. Leadership must have a
path to immense blessings when guided by faith, and also a road to catastrophe when plagued
by hubris
4 Branch, Robin Gallaher. “The Messianic Dimensions of Kingship in Deuteronomy 17:14–20 as Fulfilled by Jesus in
Matthew.” Conspectus: The Journal of the South African Theological
Seminary 15, no. 1 (2013): 77–95
5 Bergen, Robert D. 1, 2 Samuel. The New American Commentary, Vol. 7. Nashville: B&H Publishing, 1996
The overall theme repeats throughout the Old Testament. The historical books (Kings,
Chronicles) judge rulers based on their actions toward the covenant. The people of God
repeatedly called kings for justice and obedience. Ultimately, the Old Testament anticipates a
future king, the Messiah, who will fulfill the Deuteronomic ideal and manifest God’s perfect rule
(Isa 9:6–7; Jer 23:5–6).
Conclusion
God doesn't dislike kingship outright, but he does necessitate adherence to the divine
purpose and following covenantal law. The build-up in 1 Samuel shows a complex reality:
kingship could be acceptable but flawed. Genesis and Deuteronomy provide a theological
framework that embraces kingship, defining the limits of obedience, humility, and justice.
The author of 1 Samuel shows the neutral framework for the monarchy but presents it as a
vehicle for either faithfulness or failure, depending on the hearts of the king and the people
alike.
Bibliography
-Branch, Robin Gallaher. “The Messianic Dimensions of Kingship in Deuteronomy 17:14–20 as
Fulfilled by Jesus in Matthew.” Conspectus:
The Journal of the South African Theological Seminary 15, no. 1 (2013): 77–95
-Bergen, Robert D. 1, 2 Samuel. The New American Commentary, Vol.
7. Nashville: B&H Publishing, 1996.
-Craigie, Peter C. The Book of Deuteronomy. The New International Commentary on the Old
Testament. Grand Rapids: Eerdmans, 1976
-Hamilton, Victor P. Handbook on the Historical Books. Grand Rapids:
Baker Academic, 2001
Powered by TCPDF (www.tcpdf.org)
