The elders of Israel assembled and went to Samuel at Ramah 5 and said to him, “Now that you are old, and your sons do not follow your example, appoint a king over us, like all the nations, to rule us.” 6 Samuel was displeased when they said, “Give us a king to rule us.” But he prayed to the Lord. 7 The Lord said: Listen to whatever the people say. You are not the one they are rejecting. They are rejecting me as their king. 8 They are acting toward you just as they have acted from the day I brought them up from Egypt to this very day, deserting me to serve other gods. 9 Now listen to them; but at the same time, give them a solemn warning and inform them of the rights of the king who will rule them.
In 1 Samuel 8:4-9, the elders of Israel demand a king to govern them "like all the nations" (v. 5). This request displeases Samuel, but God tells him to listen to the people, explaining that they are not rejecting Samuel’s leadership, but rejecting God as their King (v. 7). This rejection echoes Israel’s historical infidelity, as seen in their turning to idols (v. 8). God instructs Samuel to warn them of the burdens an earthly king will impose but allows them the freedom to make this choice (v. 9).
Israel’s request is not inherently evil—God had foreseen kingship (Deut. 17:14-20)—but their desire to be “like the nations” reflects a failure to trust in God's direct rule. This episode marks a turning point in Israel’s theocratic identity, shifting from divine governance to human monarchy. This transition will bring both blessings and severe consequences. Under David, a man after God’s own heart (1 Sam. 13:14), kingship will be a source of unity and protection. However, under Solomon, kingship will become a burden, as he imposes heavy taxes and forced labor (1 Kings 12:4), builds lavish projects (including the Temple and his palace), and falls into idolatry by marrying foreign wives (1 Kings 11:1-8).
While God permits human kingship, true kingship belongs to God alone, and the monarchy should ultimately serve His purposes. God’s response highlights divine sovereignty—He allows human free will but remains in control of salvation history.
This passage finds a striking New Testament parallel in John 19:14-15, where the Jewish leaders reject Jesus, shouting, “We have no king but Caesar!” Just as Israel rejected God’s kingship in favor of a human ruler in 1 Samuel 8, they later rejected Christ, the true King, in favor of a pagan emperor.
Despite Israel’s rejection, God’s plan of salvation is not thwarted. The monarchy leads to David, from whom Christ, the eternal King, descends (2 Sam. 7:12-16; Matt. 1:1). Unlike earthly kings, Jesus rules with justice and humility (Zech. 9:9; Matt. 21:5). His kingship offers true freedom as the Good Shepherd gives rest instead of oppression (Matt. 11:28-30). Unlike earthly rulers, Christ declares, "My kingdom does not belong to this world" (John 18:36).
Lent is a time of self-examination, helping us recognize who truly reigns in our hearts. Just as Israel wrongly sought an earthly king, we often seek worldly security instead of trusting in Christ. Lent calls us to repent of false allegiances and surrender to God’s true kingship.
Heavenly Father, You alone are our true King. Forgive us for the times we have sought security in worldly power instead of trusting in Your reign. Open our hearts to recognize Christ as our King, who rules with justice, mercy, and love. Strengthen us to follow Him faithfully, especially in times of trial. This we pray through Christ our Lord. Amen!
Sources
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Faculty of the University of Navarre. The Navarre Bible: The Pentateuch. Four Courts Press, 2017
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
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