King @ is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan Joshua:12:9Joshua:12:24), whom Joshua subdued. Adonibezek subdued seventy kings Judges:1:7). In the New Testament the Roman emperor is spoken of as a king ( 1Peter:2:131Peter:2:17); and Herod Antipas, who was only a tetrarch, is also called a king Matthew:14:9; Mark:6:22). This title is applied to God ( 1Timothy:1:17), and to Christ, the Son of God ( 1Timothy:6:15-16; Matthew:27:11). The people of God are also called "kings" Daniel:7:22Daniel:7:27Matthew:19:28; Revelation:1:6, etc.). Death is called the "king of terrors" Job:18:14). Jehovah was the sole King of the Jewish nation ( 1Samuel:8:7; Isaiah:33:22). But there came a time in the history of that people when a king was demanded, that they might be like other nations ( 1Samuel:8:5). The prophet Samuel remonstrated with them, but the people cried out, "Nay, but we will have a king over us." The misconduct of Samuel's sons was the immediate cause of this demand. The Hebrew kings did not rule in their own right, nor in name of the people who had chosen them, but partly as servants and partly as representatives of Jehovah, the true King of Israel ( 1Samuel:10:1). The limits of the king's power were prescribed ( 1Samuel:10:25). The officers of his court were, (1) the recorder or remembrancer ( 2Samuel:8:16; kjvKings:4:3); (2) the scribe ( 2Samuel:8:172Samuel:20:25); (3) the officer over the house, the chief steward Isaiah:22:15); (4) the "king's friend," a confidential companion (kjvKings:4:5); (5) the keeper of the wardrobe ( 2Kings:22:14); (6) captain of the bodyguard ( 2Samuel:20:23); (7) officers over the king's treasures, etc. ( 1Chronicles:27:25-31); (8) commander-in-chief of the army ( 1Chronicles:27:34); (9) the royal counsellor ( 1Chronicles:27:32; 2Samuel:16:20-23). (For catalogue of kings of Israel and Judah see chronological table in Appendix.)
King's dale @ mentioned only in Genesis:14:17; 2Samuel:18:18, the name given to "the valley of Shaveh," where the king of Sodom met Abram.
Kingly office of Christ @ one of the three special relations in which Christ stands to his people. Christ's office as mediator comprehends three different functions, viz., those of a prophet, priest, and king. These are not three distinct offices, but three functions of the one office of mediator. Christ is King and sovereign Head over his Church and over all things to his Church Ephesians:1:22Ephesians:4:15; Colossians:1:18Colossians:2:19). He executes this mediatorial kingship in his Church, and over his Church, and over all things in behalf of his Church. This royalty differs from that which essentially belongs to him as God, for it is given to him by the Father as the reward of his obedience and sufferings Philippians:2:6-11), and has as its especial object the upbuilding and the glory of his redeemed Church. It attaches, moreover, not to his divine nature as such, but to his person as God-man. Christ's mediatorial kingdom may be regarded as comprehending, (1) his kingdom of power, or his providential government of the universe; (2) his kingdom of grace, which is wholly spiritual in its subjects and administration; and (3) his kingdom of glory, which is the consummation of all his providential and gracious administration. Christ sustained and exercised the function of mediatorial King as well as of Prophet and Priest, from the time of the fall of man, when he entered on his mediatorial work; yet it may be said that he was publicly and formally enthroned when he ascended up on high and sat down at the Father's right hand Psalms:2:6; Jeremiah:23:5; Isaiah:9:6), after his work of humiliation and suffering on earth was "finished."
Kings, The Books of @ The two books of Kings formed originally but one book in the Hebrew Scriptures. The present division into two books was first made by the LXX., which now, with the Vulgate, numbers them as the third and fourth books of Kings, the two books of Samuel being the first and second books of Kings. They contain the annals of the Jewish commonwealth from the accession of Solomon till the subjugation of the kingdom by Nebuchadnezzar and the Babylonians (apparently a period of about four hundred and fifty-three years). The books of Chronicles (q.v.) are more comprehensive in their contents than those of Kings. The latter synchronize with 1Chronicles:28-2Chronicals:36:21. While in the Chronicles greater prominence is given to the priestly or Levitical office, in the Kings greater prominence is given to the kingly. The authorship of these books is uncertain. There are some portions of them and of Jeremiah that are almost identical, e.g., 2Kings:24:18-25 and Jeremiah:52; 39:1-10; 40:7-41:10. There are also many undesigned coincidences between Jeremiah and Kings ( 2Kings:21-23 and Jeremiah:7:15Jeremiah:15:4Jeremiah:19:3 , etc.), and events recorded in Kings of which Jeremiah had personal knowledge. These facts countenance in some degree the tradition that Jeremiah was the author of the books of Kings. But the more probable supposition is that Ezra, after the Captivity, compiled them from documents written perhaps by David, Solomon, Nathan, Gad, and Iddo, and that he arranged them in the order in which they now exist. In the threefold division of the Scriptures by the Jews, these books are ranked among the "Prophets." They are frequently quoted or alluded to by our Lord and his apostles Matthew:6:29Matthew:12:42; Luke:4:25-26Luke:10:4; comp. 2Kings:4:29; Mark:1:6; comp. 2Kings:1:8; Matthew:3:4, etc.). The sources of the narrative are referred to (1) "the book of the acts of Solomon" (kjvKings:11:41); (2) the "book of the chronicles of the kings of Judah" (14:29; 15:7,23, etc.); (3) the "book of the chronicles of the kings of Israel" (14:19; 15:31; 16:14,20, 27, etc.). The date of its composition was some time between B.C. 561, the date of the last chapter ( 2Kings:25), when Jehoiachin was released from captivity by Evil-merodach, and B.C. 538, the date of the decree of deliverance by Cyrus.