Who Is The King Who Reigns?

*There is a reigning King *above *a throne of justice, *sifting him out *with His eyes *of all evil. (MAST)

Proverbs 20:8 (NKJV)

8 A king who sits on the throne of judgment Scatters all evil with his eyes.

*[There is a reigning King] literally, a king seated. The Hebrew noun, king, is absolute, and the verb, to be set, is a fixed condition with an abiding effect (1Sam.13:13;20:31;24:20). But the verb is also participle, describing the noun (Deut.17:14-15;1Sam.8:7). Therefore this king is partial, participle to the throne that follows. There is one “absolute” King reigning in the absolute state, but there are kings that follow who are established by him that will share his throne and his judgment (Lev.18:4; 2Sam.7:12,16;1Kgs.6:12; 9:5). So the verb is describing less of the present throne of Solomon, and the future thrones of the kings that follow, but more of the Reign that precedes him and presently watches over him (2Chr.7:18; Lk.23:3; Jn.18:39; 19:19; Mk.15:26; Acts 1:22; 2:31; Rev.19:16). Also the verb means, to remain seated, and therefore cannot be understood to mean that which reigns for a little while and passes away (2Chr.9:30-31; 12:13,16; 13:2; 14:1; 16:12-13; 20:31; 21:1,20; 22:1-2,11-12; 23:3; 24:1,27; 25:1; 26:3,23; 27:1,8-9; 28:1,27; 29:1; 32:33; 33:1,20,21; 34:1; 36:2,5,8-9,11; Matt.1:6-17). While in English it sounds like “a seated king,” it is translated best: “there is a reigning king,” emphasizing the present tense. The noun is in an absolute state, and the verb is defining the stem of that absolute state. The verb stem, then, having an absolute state, is describing “the abiding effect” of the noun. This effect (reigning) is in a fixed, unchangeable state (Ex.3:14; Matt.22:29; Jn.8:58; 1Cor.15:10).

*[above] literally, over or in addition to. This preposition may be used variably. 1Sam.8:9 uses it as, over, in describing the behavior of the king. That’s the same behavior of the verb, which precedes this preposition. It’s a reigning over of another’s rule. It’s describing a king above another king, or a throne above another throne (Deut.10:17). Therefore, the proverbial context, in Solomon’s humility, is looking to a Sovereign above his own position. He is teaching his disciples that he is not the Most High. This preposition in Hebrew is sometimes used as a noun, referring to height, in allusion to “the title” of the Highest (Hos.7:16). But here it is used as a preposition, defining how the verb stem joins the remaining construct. Solomon is basically asking the subjects of his kingdom not to trust in his throne but in Who is reigning above it (Rev.19:6; Ps.96:10; 99:1; 146). A greater authority than his own is examining the judgments that come from Solomon’s throne (1Jn.3:20). The kingdom is not to fear the man of weakness on the throne but the unseen King who has made Israel the spectacle of His sovereign works (Ps.77:14; 78:4; 105:5; 106:7; Neh.9:10; Dt.4:34). Every principality and power of the world are to look through Israel as the window into the character of God. Therefore, there is a responsibility and weight that goes with the function of this throne of Jerusalem in Israel (Isa.9:6; Mic.4:7; Lev.16:8,10,26; Matt.27:20-21; Jn.18:40; 19:20; Heb.13:11;James 3:1). This throne and its wisdom came down from the Father of lights (Pr.1:1-7;2:6; James 1:17;3:15-17; Jn.3:31;8:23; Mk.12:34).

*[a throne of justice] figuratively, the stool as the extension of a seat of honor (Deut.17:18-20; Neh.3:7). Literally, a footstool of justice (Ps.99:5; 110:1; 132:7; 1Chr.28:2; 2Chr.9:18). The king of the nation sits in a place of honor to judge the “plea” that comes before God’s kingdom on earth, which is His footstool (Isa.66:1). There are two Hebrew words to signify the term for a throne [transliterated, kace, and kissay]. The word used here, kace, is a contraction of kissay, which assumes “dignity and royalty.” Solomon chooses to avoid the more dignified word to stress the subjugation of his throne to the Most High. Therefore, the throne in Israel is an ornate piece of furniture as the extension of Heaven’s throne. It’s representative of God’s kingdom of glory. It stands in the earth like a banner, [in Hebrew, nace] that acts as an embassy in the kingdom of darkness representing the kingdom of God’s Light (1Jn.1:5; Eph.2:12; Matt.5:14; Jn.8:12; 9:5). It is the way to make your plea into the throne above (Isa.5:26; Jn.2:19-22; 12:32; Matt.26:61; Mk.14:58; Heb.4:14-5:4). According to the Old Covenant, however, the kings were not permitted into the Holiest of holies where the ark of the covenant was kept, guarded by the Cherubim. In this, there was a separation of powers because of the darkness, which is in all men. Therefore the pleas for justice that came before the king’s throne were also taken into the priesthood as pleas for mercy; nevertheless, Solomon was to administer and enforce the judgment, while, like a congress and a senate, the Levitical priesthood took considerations into learning how “to interpret better” the Book of the Covenant, which was written by the finger of God and sealed in stone (Hos.6:6; Matt.9:13; 12:7; Lk.18:1-14).

*[sifting him out] simply, to winnow. When the harvesters would come in from reaping, they began the process of winnowing. This sifting was the process of separating the wheat grains from the chaff by fanning it in the wind and filtering the quality grain from the waste, which burns up in the fire (Ezk.15:1-8; Lk.3:9; Matt.7:19; 13:30, 40; Ps.1:4; Isa.5:24). But the verb, here, is participle, again, as an absolute, to the construct of the judgments of the throne. It is referring to the process of what gives the man honor to make these judgments from the position of this throne. In short, it’s the process that makes this position (seat) honorable. Whoever is participle to the position of this throne is thoroughly vetted by the eyes of the Sovereign, who established this throne (Matt.3:11; Lk.3:16). No one takes this throne apart from being trained by the Spirit of the Law (Gal.3:24-25), and if they do find a way around the Law, Israel’s Providential history quickly testifies of the eternal King who is greater than this throne. This throne doesn’t exist for itself but for the honor and glory of what it represents (Isa.56:7). Whoever sits on this throne is a heavenly ambassador to the earthly nations (Mk.11:17). Therefore if anyone sitting on this throne is not a citizen of God’s eternal glory, the whole nation will suffer the consequences of his reign (2Chr.36:4). So this proverb stands to show that the Most High rules over the kingdoms of men (Dan.4:17,25,32;5:21). Solomon is applying this proverb in anticipation of the proverb that follows (Pr.20:9). He is casting out these judgments like spiritual seeds that have been sifted by the wisdom of the holy commandments. Knowing that he was conceived in the sin of his mother’s womb, he understands that a man born of a woman cannot make his heart clean (Ps.119:9;Ecc.12:13). He cannot use his seat of honor and dishonor it by honoring himself above its purpose. He will not say he purified himself to qualify the judgments of his throne to act as the ensign (standard) of the glory of the kingdom of Light (Rom.2:1-3, 17-29). The Piel stem of the verb also implies that it is “bringing about” the state of him who is seated in honor of the throne. The throne is not acting on itself but is being acted upon by the first participle, the reigning King. Therefore “the reigning King” is participle to the second verb stem as it is conjoined to the previous construct of the seat of judgment. Solomon is a king who reigns, but Solomon is clearly making the statement that he is not "the reigning King.” The Most High reigns in the earth through him; but he is merely the footstool or rod that is seated as His right hand (Ps.2:7; 110:1). Now, the throne is participle to the result of the verb stem; that is, he who is seated in honor of the reigning King because he has been sifted like wheat to be the pure judgments of the authority of the Most High. This revelation calls for the pronoun, him, to be added for translation. The purity of the pronoun is the state or result of the verbal action, to winnow. Who can say he makes himself pure from sin? The Piel stem is correct. The reigning King is making a man of honor rule from this throne that represents the Spirit of the Law of Yahweh (1Cor.6:1-5; Rom.9:20-24).

*[with His eyes] literally, with his eyes. This needs a little-to-no explanation for translation. The emphasis is upon the eyes, but it’s whose eyes that work out this purified condition of the judgments of this instrumental throne. In order to purify, these eyes have to be absolute and thoroughly pure. Evil does not cast out evil (Matt.12:25-26; Jn.15:18-19; Lk.6:32); nor can evil purify what is spiritual (Jn.11:55; Heb.9:13-15; Rom.7:14-20; 8:3). These eyes are perfectly and thoroughly pure at the core of the soul (Matt.6:22; Lk.11:36; 1Jn.1:5). These eyes can behold the fullness of God in His spiritual image (Matt.5:8; 18:10; Jn.1:14-18; 3:30-35; Lk.10:18). Therefore only these eyes can know what is in the heart of a particular man (Jn.2:23-25) because he is given the judgment to judge all men (Rev.1:14; 2:18; 3:18; 19:12; Jn.5:22; Acts 17:31) as King of kings and Lord of lords. By the Holy Spirit who is in David, these eyes are members of a spiritual body (Rev.5:6). These eyes are justified men being made perfect (Heb.12:27). These are the eyes of the court on earth as they are in glory (Rom.8:29-30). These are eyes that look through the Word of God as their looking glass into the matter at hand (Heb.4:12). The Spirit and letter of the Book of the Covenant are like eyeglasses that shape her worldview, to make the judgments of this court. The members of this court seek to behold the pleas of this court with the eyes of God. That’s their aim and purpose in the functionality of this throne room of justice.

*[of all evil] literally, everything corrupted. The “root” verb means “to make perfect.” But the adjective, here, is describing this noun as evil in its totality. Therefore this is referencing the court’s objective. This court was instituted because of the hard hearts of evil men, and it is only by the judgment of evil men that this court functions (Gen.8:5-6). Solomon, as a righteous leader should, sees himself as a necessary evil (1Sam.8:10-18; Lk.19:11-27). Therefore he is comforting “the court” with the fact that there is a seat of judgment greater and higher than his court that has pure enough eyes to sift out all the corruptions that are associated with this court (Lk.19:28-44). The system itself is pure enough to function with the best intention and greatest good, but the men who govern this court corrupt it with the blindness that is their heart (Matt.23:16-36). But Solomon reassures all who participate in this court that every member that makes up its function will be required to give an account to the Omniscient eyes that justify and sanctify the court. It’s like swearing on the Bible to testify of the truth and nothing but the truth. So help me, God! Therefore, he is reaffirming that man is wholly or entirely corrupted, and no man can say he has made his own heart clean, purifying himself from sin (Job 33:8-9). Solomon is saying no one is qualified to act in this court. No one is “made to belong” on the counsel of this court (Jn.3:3). It is by mercy and by grace that they get to function on this court (Jn.3:8). The wisdom of this court doesn’t originate from her man but comes from above her (Jn.8:23). This house must follow the judgments that God has predetermined before the foundation of the world (Ezk.36:27). This throne must think her thoughts after God and execute her actions after God has decreed them (Matt.6:10). This court is not a light of its own (Rev.18:23; Ps.119:105). This court is not self-sustaining and sufficient to be the standard for all nations (Pr.20:10). It was the supernatural grace of God that made this throne a superpower in this generation of world history; mercy that could be removed at any hint of pride (Rom.11:16-24), but a grace promised to return to any generation that repents from walking in agreement with the covenant of its corruption and death (Isa.28:14-22;1Cor.15:32). This proverb promises that God will sift out every twist, addition, or subtraction of His unchangeable decrees and judgments (Rev.6:8). This proverb should be a comfort in both life and death to those who love God in Truth and are the called according to His purpose.