We cannot overestimate the benefits of Government for the race. Four thousand years of experience show that any government is better than none, as no tyrant can reduce an entire population to such wretchedness as does Anarchy. We read that, prior to the flood, before government was instituted, "the earth was filled with violence." This condition was remedied after the flood, when God invested Noah with authority and made capital punishment the penalty of murder, saying:"Whoso sheddeth man's blood, by man shall his blood be shed." The wisdom of an established governmental system and of God's special edict against murder, have been demonstrated in all succeeding ages; while the insecurity that attends laxity of government has been just as evident- nowhere more than in our American cities, where murders have recently multiplied to an extent unknown in Cairo or Constantinople. The shielding of murderers from the law's penalty in Chicago a year ago is an example of the laxity referred to, and surely helps the high percentage of violence in that and other American cities.

But let turn to the Scriptures and see how this laxity in government was manifested during the reign of David, King of Israel, the father of Absalom.

By Ahinoam of Jezreel David begat Amnon, and by Maachah of Geshur, he begat Absalom (2 Sam. 3:2-5). Amnon's criminal conduct toward Tamar, Absalom's own sister (half-sister to Amnon), and abetted in it by Jonadab, David's nephew, introduces a dark episode in this latter part of David's reign-all the more sad as precedent had been given by David's own dreadful crime as to Bathsheba, which involved the death of Uriah, one of David's faithful servants in the war, whose name also is recorded as one of the "mighty men" (2 Sam. 23:39). Absalom caused Amnon to be murdered, and then fled to Geshur (his mother's native city) where he remained for three years. But after the consternation which this deed excited^ and after David's lamentation for Amnon, things began to subside, and by degrees "the soul of King David longed to go forth unto Absalom."

JOAB

Now Joab, David's general-in-chief, perceives how the king feels toward Absalom, and, no doubt hoping to secure favor by catering to his desire, furnishes a pretext which the king hesitatingly endorses, so that he says, "Go therefore, bring the young man Absalom again," and Joab carries out the command. But the king is evidently uneasy about the proceedings; hence, although the fugitive exchanges Geshur for Jerusalem, he is not permitted to see the king's face; and Joab hesitates to commit himself further, so that two more years roll on. It is now seven years since the seduction of Tamar, and five years since the murder of Amnon, yet no moral issue has been settled. Sophistry and sentimentality have supplanted righteous administration in government; and the end is not yet.

In the meantime Absalom shines in his own circle; his personal beauty is noted, and his tonsorial habits recorded. But he becomes restless for a larger field of operations, and bold in his method of seeking it; he summons Joab again and again, and ultimately compels his attendance and dictates his orders. He seems to have a shrewd belief if he can make Joab maneuver things a little further, the king will surrender to his wishes-and he judges rightly. So Joab gets the two parties together:Absalom goes through the form of respect by bowing with his face to the ground, whereupon "the king kissed Absalom."
Of course this method of reinstatement ends in disaster, being contrary to righteousness and subversive of government. And how very contrary to God it is, for although He is good and pitiful, He is a just Governor. He is the source of immutable law, and no act of His can be contrary thereto. We know that as the Ruler of the universe He necessarily hates sin, for "sin is lawlessness" (1 John 3:4, N. T.). It is opposed to the government of God. It is therefore destructive, and unless confined works for ruin.

Hence God must shut up all sin where it can work no injury; and He has told us He will confine it to the lake of fire forever. In this way God will maintain His righteousness regarding those who reject His salvation, and in this way will He safeguard His domain from the menace of sin. Eternal law demands this. The gospel of the grace of God in no wise sets this aside, for while Calvary reveals the love of God it also maintains His government. Seeing that sin must be judged, God gave His Son, who willingly took our place, suffering "for sins, the Just for the unjust, that He might bring us to God." As a Substitute He exhausts the wrath against sin for all who will turn to Him and put their case in His hands.

HOW JOAB’S ARRANGEMENT WORKED

"And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him." He forces his way into the public eye in the pomp of a ruler next to the king, sows dissension in the State by asserting that its administration is defective, and can only be remedied in his hands. He flatters all who listen to him, and undermines the royal authority. He even has the temerity, as he departs to Hebron to light the flame of rebellion, to explain to his unsuspecting father that this departure is in fulfilment of a vow to Jehovah. He poses as devout! Meanwhile, by an elaborate spy system he simultaneously foments insurrection in every part of the land, and even agrees to consolidate his followers by an abominable act of uncleanness exceeding that of the murdered Amnon, an act which he performs in the sight of all Israel (2 Sam. 16:20-22).

Now it is Joab who had conceived the plan of reinstating Absalom, contrary to righteous government, and he becomes in great measure accountable for the rebellion that ensues. It might seem that Joab is kind, but any conduct contrary to righteous government is unkind, and he who advocates it untrustworthy. Those religious lecturers who desecrate the pulpit by denouncing the Bible punishment of sin are all of them Joabs. They are opposed to the very nature of God and are at variance with His eternal law. They are by no means the friends of mankind. Time will prove them to be as heartless as Joab who had little consideration for David's plea, "Deal gently for my sake with the young man Absalom."

When the battle was fought in the wood of Ephraim, the unwieldy following of Absalom was overthrown by the very character of the battle-ground, where the compact veterans of David proved irresistible. Twenty thousand rebels had already fallen, when "Absalom met the servants of David," and riding under the thick boughs of a great oak, his head caught in its branches, holding him suspended as his mule continued on its course. Joab being apprised of this, "took three darts in his hand, and thrust them through the heart of Absalom." Thus the reinstatement of Absalom at the expense of righteousness proved to be a tragedy, and it revealed the advocate of this plan as the greatest enemy of the young man, and the violator of the entreaty of the king he pretended to serve.

HOW GOD'S GOSPEL WORKS

How different in result is the effect of God's salvation, which is based on righteousness. It insists upon the sinner's repentance. Most gracious are its tones, but it calls for subjection. Jesus must be confessed as Lord. The terms of the gospel must be obeyed. The heavenly message is proclaimed for "the obedience of faith." And as our Lord, who is its theme, it maintains the righteous claims of the throne of God, when Christ suffered as a sacrificial victim upon the cross; the one who comes to Him in faith and confesses Him as Lord is in that moment brought into subjection to God. He is no longer lawless. Thenceforth he seeks grace to serve God acceptably with reverence and godly fear; and God works in him that which is well pleasing in His sight, through Jesus Christ, to whom be glory for ever and ever. Amen. R. J. Reid