The Septuagint has I through IV Kings, beginning and ending with women. The first is Hannah; the last Huldah. Hannah presents what God does for his people. The Song of Hannah has anachronisms. Hannah comes before kings, messiahs, and princes. The song mentions all three and is similar to Psalm 113 of Hillel and Magnificat. Theologically, creating kings is deviant.
The poems relate the centrality of God. The Personal Name makes alive; He brings to Sheol. The Personal Name makes poor, and rich; the wicked/Russia/those who think themselves first are silenced in darkness. The Song of Hannah relates God is the only king the people need. Also, God wins the confrontation between himself and Dagon/Fish/Philistine trade. Israel does not need a king.
The writers artfully move from relative anarchy under the chiefs to superpower under King David. The people were already learning the way of the nations. That is the way of violence and commerce. That is away from agriculture.
The kings debate evokes tension. “There was no king in Israel; everyone did what was right in their own eyes.” Thomas Hobbes, “Life with no king was nasty, brutish, and short.” Judges ends with the tribe of Benjamin wiped out.
Several words mean ruler: Missal means “Manager.” The chiefs ask Gideon to be their manager. “Nagid” means “leader.” Samuel calls Saul a good choice, “from his shoulders and upward he was higher than any of the people.” He was strong, a war chief. Malik means “Messenger.” A Heavenly messenger is an angel. A king is a messenger between God and nation, between administration and people, and between the people and themselves. “Prince” is “Nadiv.”
Sheep need no etiquette, entering a room; they graze. Israel starts a people of sheep needing only chiefs. One cannot build a superpower with sheep. King David is beloved. His name means beloved. David remembering coming from shepherds, becomes king on a donkey. Ever hear of a war donkey? David names most of his sons “...Shalom...” “peace...”
Chiefs come to Samuel asking for a Malik. The Philistines were trading peoples coming with chains of commerce. Lions need rules of etiquette to keep from devouring one another. The Philistines taught Israel commerce; David how to wage war. King Saul forewarns with his name, Sheol. Saul last consults Samuel from the grave.
Wise, Solomon is not. Wealth always coexists with poverty. God hates poverty. The two temples of King Solomon and King Herod, help bring their kingdoms to ruin. Kings relates how after King David the kings become Missal/managers. They followed the way of the nations, chasing commerce and the way of foreign wisdom. In their desire to make themselves first, they left the Garden of agrarian culture to eat the apple of other nations.
Huldah calls Deuteronomy, which commands the king not to have many horses, wives, or silver and gold, the Word of God. Psalm 72 and 82 relate the proper role of King, to care for the people. Deuteronomy tells us that the king is to come from among the people. Ultimately, the questions is not who the king is going to be, but as to who the people are going to be. We cannot be both sheep and soldiers. We cannot be sheep and soldiers, of the nation or of the market. Theologically, if we are to have kings, they need to be God’s messengers for the people, not commercial chiefs, not managers, not political chiefs, not princes.