Reply Obj. 2:  A kingdom is the best form of government of the people, so long as it is not corrupt.  But since the power granted to a king is so great, it easily degenerates into tyranny, unless he to whom this power is given be a very virtuous man:  for it is only the virtuous man that conducts himself well in the midst of prosperity, as the Philosopher observes (Ethic. iv, 3).  Now perfect virtue is to be found in few:  and especially were the Jews inclined to cruelty and avarice, which vices above all turn men into tyrants.  Hence from the very first the Lord did not set up the kingly authority with full power, but gave them judges and governors to rule them.  But afterwards when the people asked Him to do so, being indignant with them, so to speak, He granted them a king, as is clear from His words to Samuel (1 Kings 8:7):  “They have not rejected thee, but Me, that I should not reign over them.”

Nevertheless, as regards the appointment of a king, He did establish the manner of election from the very beginning (Deut. 17:14, seqq.):  and then He determined two points:  first, that in choosing a king they should wait for the Lord’s decision; and that they should not make a man of another nation king, because such kings are wont to take little interest in the people they are set over, and consequently to have no care for their welfare:  secondly, He prescribed how the king after his appointment should behave, in regard to himself; namely, that he should not accumulate chariots and horses, nor wives, nor immense wealth:  because through craving for such things princes become tyrants and forsake justice.  He also appointed the manner in which they were to conduct themselves towards God:  namely, that they should continually read and ponder on God’s Law, and should ever fear and obey God.  Moreover, He decided how they should behave towards their subjects:  namely, that they should not proudly despise them, or ill-treat them, and that they should not depart from the paths of justice.

Reply Obj. 3:  The division of the kingdom, and a number of kings, was rather a punishment inflicted on that people for their many dissensions, specially against the just rule of David, than a benefit conferred on them for their profit.  Hence it is written (Osee 13:11):  “I will give thee a king in My wrath”; and (Osee 8:4):  “They have reigned, but not by Me:  they have been princes, and I knew not.”

Reply Obj. 4:  The priestly office was bequeathed by succession from father to son:  and this, in order that it might be held in greater respect, if not any man from the people could become a priest:  since honor was given to them out of reverence for the divine worship.  Hence it was necessary to put aside certain things for them both as to tithes and as to first-fruits, and, again, as to oblations and sacrifices, that they might be afforded a means of livelihood.  On the other hand, the rulers, as stated above, were chosen from the whole people;