Our Gemara on Amud Aleph quotes a series of verses that describe the unfortunate and complex situation of Yonasan, who due to the deprivations of battle, was starving and took a taste from honey he had found in the forest. Unbeknownst to him, his father King Shaul, had decreed a Fast upon the troops so that they repent and merit divine assistance. Effectively, he had violated his command and was subject to the death penalty. King Shaul, under tremendous political pressure to not show any nepotism and maybe due to a mixture of virtue and his personality, was more than ready to follow through with this execution if not for the nation’s hue and cry that Yonasan deserved a special dispensation. (See Shmuel I:14 through 45.)

Kad Hakemach (Shevuah 1) discusses both the institution of oaths and monarchy, and the social value in them, as clearly endorsed by the Torah. (Full disclosure: This is my interpretation of his words, and choice of juxtaposition of topics. Look at it inside and draw your own conclusions.) He maintains paying allegiance to a mortal king inspires understanding and recognition of the need to respect God as a king. Oaths, which involve co-opting a sacred object and by implication God’s name, are similar in that they represent a secular imposition of a greater divine consecration. The oath is a person placing an object under a ban that ordinarily has no significance, but now is made significant by dint of drawing from the divine power utilized within the oath. This is known in lomdus as matfis bedavar hanadur (for example see Nazir 4b). In any case, this is true symbolically as well as actually. We humans must experience physical things in order to project something comprehensible about the divine. 

The rule of law and fear of authority holds civilization together. As it states in Avos (3:2):

Pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive.

Sadly, in our current geopolitical climate, we see how important this principle is and what happens when it is disregarded in the name of liberty. Personally and politically I’m a Libertarian, but like every system, it requires adjustment and proportion. Government should mix in as little as possible, which is different than saying that it should not mix in. There needs to be regulations to hold people in line, unfortunately.

The idea of relating to God as a king can feel archaic and outmoded today. We are so used to a casual environment. It is difficult for us to even follow through with the prescriptions of Halacha that we pray the Amidah “as if we are standing before a king.” (Mishna Berurah 91:1). The scholarly word for this form of religious worship is known as basileomorphism, relating to God as if He is a king. While this might be difficult to do, think of the time where you were pulled over by a police officer, or you had to go to your boss and ask for a raise, or possibly if you’ve had the experience of testifying in court. All of these experiences still summon up the primeval human dread and archetype of reverence for authority.  God is really none of those things. He is not a king, He does not get angry, and doesn't really need our worship (see Rambam Yesode HaTorah 1:11.) But WE need it in order to summon up the bare minimum of humility, self-control, and submission to that superior being which is kinder than us, more loving than us, and knows better than us.