I will be thy King - (literally, "I would be" thy King) Where is any other that, etc. A better translation would be: "Where now is thy king, that he may save thee in all thy cities; and thy judges, of whom thou saidst, give me a king and princes."

As Israel was under Samuel, such it remained. "Then" it mistrusted God, and looked to man for help, saying, "Nay, but we will have a king over us, that we also may be like other nations, and that our king may judge us, and go out before us, and fight our battles" 1 Samuel 8:19. In choosing man they rejected God. The like they did, when they chose Jeroboam. In order to rid themselves of the temporary pressure of Rehoboam's taxes, they demanded anew "king and princes." First they rejected God as their king; then they rejected the king whom God appointed, and Him in His appointment. "In all thy cities." It was then to be one universal need of help. They had chosen a king "to fight their battles," and had rejected God. Now was the test, whether their choice had been good or evil. One cry for help went up from "all their cities." God would have heard it; could man?

: "This question is like that other, 'Where are their gods, their rock in whom they trusted, which did eat the fat of their sacrifices, and drink the wine of their drink offerings?' Deuteronomy 32:37-39. As there, when no answer could be made, He adds, 'See now that I, I am He, and that there is no god with Me,' so here He subjoins;"

Give me a king and princes? - Referring to the time in which they cast off the Divine theocracy and chose Saul in the place of Jehovah.

I will be thy King, where is any other that may save thee in all thy cities?.... Governor, Protector, and Defender; and so confirming what is before said, that their help was in him: or, as the Targum, Abarbinel, and others (n), "where is thy king now, that he may serve thee in all thy cities?" whom they had asked, rejecting the Lord, and in whom they had put their trust and confidence for help; and now either having no king, he being taken away from them by death, or by the enemy; or if they had, he being unable to help them in their distress; they are ironically asked where he was, that he might exert himself and save them, if he could, in all the cities of the land, where the enemy were come, a, a had besieged and took them:

and thy judges, of whom thou saidst give me a king and princes? that is; where are thy king and his nobles, his courtiers and his counsellors, and all judges, magistrates, and governors subordinate to him? let them arise for thy help, if they can, by their policy or power, by their counsel, or by their arms; for judges and princes design such as were of the king's court and council, or acted in government under his direction and influence; for though these are not expressly mentioned, when they asked for a king, yet are implied; since there is no king without a court and nobles to attend him, to advise with, and to act under him. This refers to the story in 1 Samuel 8:6, &c. and seems to be the leading step to Israel's ruin and destruction as a state.

(n) "ubi Rex tuus", Junius & Tremellius, Piscator, Zanchius, Liveleus, Drusius, Cocceius, Schmidt, Targum. So Noldius, Concord. Ebr. Part. p. 101. No. 496.

{g} I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?

(g) I am all one; Jas 1:17.

13:10 Thy king - I would have been thy king to govern and save thee, but thou refusedst me in both: yet I will be thy king to punish thee. Thy judges - Where are they now? And princes - Necessary to assist the king.

I will...: rather, Where is thy king?

10. I will be thy king; where-rather, as the Margin and the Septuagint, Syriac, Vulgate, "Where now is thy king?" [Maurer]. English Version is, however, favored both by the Hebrew, by the antithesis between Israel's self-chosen and perishing kings, and God, Israel's abiding King (compare Ho 3:4, 5).

where . Give me a king-Where now is the king whom ye substituted in My stead? Neither Saul, whom the whole nation begged for, not contented with Me their true king (1Sa 8:5, 7, 19, 20; 10:19), nor Jeroboam, whom subsequently the ten tribes chose instead of the line of David My anointed, can save thee now. They had expected from their kings what is the prerogative of God alone, namely, the power of saving them.

judges-including all civil authorities under the king (compare Am 2:3).

13:9-16 Israel had destroyed himself by his rebellion; but he could not save himself, his help was from the Lord only. This may well be applied to the case of spiritual redemption, from that lost state into which all have fallen by wilful sins. God often gives in displeasure what we sinfully desire. It is the happiness of the saints, that, whether God gives or takes away, all is in love. But it is the misery of the wicked, that, whether God gives or takes away, it is all in wrath, nothing is comfortable. Except sinners repent and believe the gospel, anguish will soon come upon them. The prophecy of the ruin of Israel as a nation, also showed there would be a merciful and powerful interposition of God, to save a remnant of them. Yet this was but a shadow of the ransom of the true Israel, by the death, burial, and resurrection of Christ. He will destroy death and the grave. The Lord would not repent of his purpose and promise. Yet, in the mean time, Israel would be desolated for her sins. Without fruitfulness in good works, springing from the Holy Spirit, all other fruitfulness will be found as empty as the uncertain riches of the world. The wrath of God will wither its branches, its sprigs shall be dried up, it shall come to nothing. Woes, more terrible than any from the most cruel warfare, shall fall on those who rebel against God. From such miseries, and from sin, the cause of them, may the Lord deliver us.