Coming from a Christian perspective the most relatable image of a deity is Zeus. Less fickle than the other gods, Zeus actively balances the scales of most outcomes. He never clearly takes a side in the war nor does he consistently back any particular god. Yet, oddly like the Old Testament God, he is prone to fits of anger and can occasionally be reasoned with. His trappings are more human than his disembodied counterpart in Israel though, and so in many ways he seems to function as the image of the idealized ruler. These features are best represented by three scenes.

The first is when Zeus is seizing control of the war and commanding the other powers of Olympus to resign from the fighting. He declares,

"Let no lovely goddess—and no god either—

try to fight against my strict decree.

All submit to it now” (8.9-11)

What follows is a “stunned silence” (8.32). Apparently Zeus' stern proclamation is an uncommon occurrence. His daughter, Athena, is the first to speak. She concedes Zeus’ power as well known and then meekly bargains for permission to offer tactical military advice to the Achaeans. This seems to cool the god’s resolve who smiles and says, “Nothing I said was in earnest” (8.45). The king of the gods' power is absolute but not often resolute. He can be negotiated with.

The later image of Zeus high on the Gargaron Peak commanding the will of the events on earth seems more befitting of his lordly position. Yet, it holds little water. In another comical interplay Hera seduces Zeus and lulls him to sleep. This gives Athena and Poseidon the opportunity to sway the tides of the battle in favor of the Argives. Again, we have a show of resolve that is subverted. This time through deception. Still these scenes represent moments in which Zeus holds no self interest. He is acting on his promise to Thetis.

The more interesting lesson in Zeus' character comes when he must weigh his own interest against the will of fate. This happens when he is confronted by the death of his son, Sarpedon, who is caught in the vicious offensive of Patroclus. Zeus, seeing that he is fated to die, asks his wife if he should rescue Sarpedon. Hera responds:

“Do as you please Zeus…

But none of the deathless gods will praise you.

And I tell you this—take it to heart, I urge you—

If you send Sarpedon home, living still, beware!

Then surely some other for will want to sweep

His own son clear of heavy fighting too.” (16.526-31)

Absolute power seems less attractive in this light. Hera’s argument is not moral but pragmatic (we will sidestep the discussion of the pragmatic origin of morals). She presents him with two issues. The latter implies that Zeus is not above his own law. If he steals his own son from the fighting then he can longer prohibit the interference of the other Olympians. Kingship demands a constraint on his potential for power.

More significantly, she also tells him that he will not be praised by the other gods. Zeus knows that his power may be absolute, but his grip on the reigns of peace is not. The sanctity of his kingdom is dependent on the perceived justice of his rule. Having already participated in an insurrection against his own father, Kronos, to become king, Zeus is all too familiar with the havoc that would be wrecked were he to lose favor with the other gods. Therefore, ironically his strength and wisdom make him the most constrained character in the whole work. He must allow his son to be killed to maintain the order of the cosmos (The Christian in me feels strange writing that sentence about a member of the Greek pantheon).

This scene is best understood in contrast to Agamemnon’s handling of his feud with Achilles. Zeus and Agamemnon present different modes of leadership. Whereas, Agamemnon when confronted by his “seer of misery”(1.124) uses the privileges afforded to his position of power to selfishly rebel, Zeus takes a nobler route. He faces his “cruel fate” (16.514) with dignity and reservation. He understands the importance of his adherence to the wills of fate. Agamemnon does not, and pays a price for it. Again, we see that Zeus is the model of good leadership.