Biblical View on Kingship and Democratic Election

The question of kingship and democratic election in a biblical context is a contested topic, with various traditions interpreting scriptural passages differently regarding the legitimacy and nature of human governance. While all traditions acknowledge God's ultimate sovereignty, they diverge on the extent to which human systems of rule, particularly democratic ones, align with biblical principles.

One perspective, often found in Reformed thought, emphasizes God's direct role in establishing and removing rulers. Daniel 2:21 states that God "removes kings, and sets up kings" ^[4]. This view suggests that all authority, including that of kings, is ultimately derived from God ^[13]. Charles Hodge, a prominent Old Princeton Reformed theologian, highlights that God elects individuals to office or honor, citing examples like Abraham, Jacob, Saul, David, and Solomon ^[7]. This perspective often sees human kingship as divinely ordained, even when it arises from human desire, as seen in the Israelites' request for a king in 1 Samuel ^{[9, 10]}. While God permitted their request, it was not necessarily approved, indicating a divine reservation of ultimate authority ^[10].

In contrast, some interpretations, particularly within certain Jewish traditions and early Christian thought, suggest a more nuanced view of human governance, sometimes even hinting at elements that resonate with democratic principles. The Midrash Rabbah, for instance, discusses the idea of a "poor...child" being better than an "old and foolish king," which can be interpreted as a critique of flawed leadership and a preference for more humble, perhaps even popularly chosen, leaders ^[14]. Thomas Aquinas, representing Scholastic Catholic thought, observed that a well-ordered state or nation benefits when "all should take some share in the government," as this "ensures peace among the people, commends itself to all, and is most enduring" ^[11]. This does not explicitly endorse modern democracy but suggests a preference for broader participation in governance.

A third position, often associated with Methodist/Wesleyan and some Protestant academic views, acknowledges the people's role in choosing their leaders while still affirming God's overarching will. Adam Clarke, a Methodist commentator, notes regarding Israel's request for a king that "God did not change the government of Israel; it was the people themselves who changed it" ^[9]. While God permitted their choice, it was not necessarily approved ^[9]. This highlights a tension between divine will and human agency in the establishment of rulers. The biblical concept of the "Kingdom of God" or "Kingdom of Heaven" consistently refers to Christ's mediatorial authority and rule, which is characterized by righteousness and justice ^{[1, 5, 6, 12]}. This divine kingship is supreme and everlasting, transcending any earthly form of government ^{[5, 8]}.

Despite these differences, all traditions agree that God is the ultimate sovereign ruler of the universe ^[2]. The "kingdom of God" or "kingdom of Christ" is understood as Christ's rule on earth, the blessings flowing from it, and the collective body of believers ^[1]. This divine kingship is characterized by righteousness and justice ^{[3, 6, 12]}. The divergence in views often stems from how different traditions interpret the interplay between God's absolute sovereignty and the agency and choices of humanity in establishing political structures.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Kingdom of God — (Matt. 6:33; Mark 1:14, 15; Luke 4:43) = "kingdom of Christ" (Matt. 13:41; 20:21) = "kingdom of Christ and of God" (Eph. 5:5) = "kingdom of David" (Mark 11:10) = "the kingdom" (Matt. 8:12; 13:19) = "kingdom of heaven" (Matt. 3:2; 4:17; 13:41), all denote the same thing under different aspects, viz.: (1) Christ's mediatorial authority, or his rule on the earth; (2) the blessings and advantages of all kinds that flow from this rule; (3) the subjects of this kingdom taken collectively, or the Church.”
Smith's Bible Dictionary “Smith's Bible Dictionary: King — "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 sub”
Isaiah “A throne will be established in loving kindness. One will sit on it in truth, in the tent of David, judging, seeking justice, and swift to do righteousness. -- Isaiah 16:5”
Daniel “He changes the times and the seasons; he removes kings, and sets up kings; he gives wisdom to the wise, and knowledge to those who have understanding; -- Daniel 2:21”
Torrey's Topical Textbook “Torrey's Topical Textbook: Christ, the King — Foretold -- Nu 24:17; Ps 2:6; 45:1-17; Isa 9:7; Jer 23:5; Mic 5:2. Glorious -- Ps 24:7-10; 1Co 2:8; Jas 2:1. Supreme -- Ps 89:27; Re 1:5; 19:16. Sits in the throne of God -- Re 3:21. Sits on the throne of David -- Isa 9:7; Eze 37:24,25; Lu 1:32; Ac 2:30. Is King of Zion -- Ps 2:6; Isa 52:7; Zec 9:9; Mt 21:5; Joh 12:12-15. Has a righteous kingdom -- Ps 45:6; Heb 1:8,9; Isa 32:1; Jer 23:5. Has an everlasting kingdom -- Da 2:44; 7:14; Lu 1:33. Has an universal kingdom -- Ps 2:8; 72:8; Zec 14:9; Re 11:15. His kingdom not of this world -- Joh 18:36. Sai”
Psalms “Psalms 89:14 (BBE) — The seat of your kingdom is resting on righteousness and right judging: mercy and good faith come before your face.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Election of Grace — The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15”
Hebrews “Hebrews 12:28 (Geneva1599) — Wherefore seeing we receiue a kingdome, which cannot be shaken, let vs haue grace whereby we may so serue God, that we may please him with reuerence and feare.”
1 Samuel (Methodist/Wesleyan) “Adam Clarke on 1 Samuel 8:22: Hearken unto their voice - Let them have what they desire, and let them abide the consequences. Go ye every man unto his city - It seems the elders of the people had tarried all this time with Samuel, and when he had received his ultimate answer from God, he told them of it and dismissed them. On this account we may observe: 1. That God did not change the government of Israel; it was the people themselves who changed it. 2. That though God permitted them to have a king, yet he did not approve of him. 3. That, notwithstanding he did not suffer them to choose the ma”
Deuteronomy (Presbyterian) “Jamieson, Fausset & Brown on Deuteronomy 17:14: THE ELECTION AND DUTY OF A KING. (Deu 17:14-20) When thou . . . shalt say, I will set a king over me--In the following passage Moses prophetically announces a revolution which should occur at a later period in the national history of Israel. No sanction or recommendation was indicated; on the contrary, when the popular clamor had effected that constitutional change on the theocracy by the appointment of a king, the divine disapproval was expressed in the most unequivocal terms (Sa1 8:7). Permission at length was granted, God reserving to Himself”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Reason for the Judicial Precepts, Art. 1: Article: Whether the Old Law enjoined fitting precepts concerning rulers? I answer that, Two points are to be observed concerning the right ordering of rulers in a state or nation. One is that all should take some share in the government: for this form of constitution ensures peace among the people, commends itself to all, and is most enduring, as stated in Polit. ii, 6. The other point is to be observed in respect of the kinds of government, or the different ways in whi”
Isaiah (Protestant academic) “Tyndale House on Isaiah 5:16: 5:16 God’s kingship is by definition just and righteous, and he will be exalted by his justice. At his exaltation, oppressors will be condemned (see 1:21-23).”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 75:6: In these verses we have two great doctrines laid down and two good inferences drawn from them, for the confirmation of what he had before said. I. Here are two great truths laid down concerning God's government of the world, which we ought to mix faith with, both pertinent to the occasion: - 1. That from God alone kings receive their power (Psa 75:6, Psa 75:7), and therefore to God alone David would give the praise of his advancement; having his power from God he would use it for him, and therefore those were fools that lifted up the horn against him. We see stra”
Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Kohelet Rabbah 4:14:1: “For he emerged from prison to reign, as also to his kingdom he was born poor” (Ecclesiastes 4:14). “For he emerged from prison [ beit hasurim ] to reign” – as it [the evil inclination] entangles people as though among thorns [ seriata ]. “As also to his kingdom he was born poor” – with the kingship of the good inclination comes the beginning of the impoverishment of the evil inclination. Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Abraham; “than an old and foolish king” (Ecclesiastes 4:13) – this is Nimrod. What is: “To the Sha”

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