Obj. 2:  Further, “The best gives of the best,” as Plato states (Tim. ii).  Now the best ordering of a state or of any nation is to be ruled by a king:  because this kind of government approaches nearest in resemblance to the Divine government, whereby God rules the world from the beginning.  Therefore the Law should have set a king over the people, and they should not have been allowed a choice in the matter, as indeed they were allowed (Deut. 17:14, 15):  “When thou . . . shalt say:  I will set a king over me . . . thou shalt set him,” etc.

Obj. 3:  Further, according to Matt. 12:25:  “Every kingdom divided against itself shall be made desolate”:  a saying which was verified in the Jewish people, whose destruction was brought about by the division of the kingdom.  But the Law should aim chiefly at things pertaining to the general well-being of the people.  Therefore it should have forbidden the kingdom to be divided under two kings:  nor should this have been introduced even by Divine authority; as we read of its being introduced by the authority of the prophet Ahias the Silonite (3 Kings 11:29, seqq.).

Obj. 4:  Further, just as priests are instituted for the benefit of the people in things concerning God, as stated in Heb. 5:1; so are rulers set up for the benefit of the people in human affairs.  But certain things were allotted as a means of livelihood for the priests and Levites of the Law:  such as the tithes and first-fruits, and many like things.  Therefore in like manner certain things should have been determined for the livelihood of the rulers of the people:  the more that they were forbidden to accept presents, as is clearly stated in Ex. 23:8:  “You shall not [Vulg.:  ‘Neither shalt thou’] take bribes, which even blind the wise, and pervert the words of the just.”

Obj. 5:  Further, as a kingdom is the best form of government, so is tyranny the most corrupt.  But when the Lord appointed the king, He established a tyrannical law; for it is written (1 Kings 8:11):  “This will be the right of the king, that shall reign over you:  He will take your sons,” etc.  Therefore the Law made unfitting provision with regard to the institution of rulers.

On the contrary, The people of Israel is commended for the beauty of its order (Num. 24:5):  “How beautiful are thy tabernacles, O Jacob, and thy tents.”  But the beautiful ordering of a people depends on the right establishment of its rulers.  Therefore the Law made right provision for the people with regard to its 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