Ver. 24. (MIZrAH. )-God sai•e the king. For the first time in the history of Israel there now arose the cry of "Long li"l"<l the king·" ( Vive le 1•oi) which was to be so • often repeated in subsequent ages (2 Sam. xvi. 16; 2 Kings 'i. 19; xi. 12), The • nations of the earth have since undergone vast and varied changes. Great empites haYe arisen and disappeared. The theocratic kingdom of Israel, in its outward form has long ago passed away; and the kingdom of Christ, in which its spiritu11l ided has been realised, has grown up amidst the kingdoms of the ·world. But the old acclamation is still often heard at the accession of a monarch, and in it Christians as "·ell as others m:iy and ought to join. The acclamation is expressive of- I. CHEERFUL RECOGNITION OF HIS DIGNITY. 1. As appointed by Divine providence. The invisible and eternal Ruler of the universe is the Source of all law and order and is eYer working in the world for the purpose of bringing out of the evil and conf~sion that ~reYail a S!-ate o~ things in which "rig·hteousness, peace, and joy" shall abound. And m conne_ction with and ?Ubserviency to this design he has ordained civil govern- ment (Dan. 1v. 32; John x1x. 11). "The powers that be are ordained of God" {Rom. xiii: 1), i. e. human government generally is appointed by him, although no judgment 1s express~d by the apostle concerning the Divine right of any one form of go,·ernment or particular office beyond others. When a ruler is directly chosen by the people he is still a "minister of God." 2. As representing the supreme authority and power of "the Most High, who ruleth in the kingdom of men," There is in . every government an element which is Divine ; a reflection, however dim and dis- torted, of that Divine power which is above all. But that government is most Divine ,Yhich is the fairest exhibition of wisdom and truth, righteousness and justice, mercy and loving-kindness;"" for in -these things I delight, saith the Lord" (Jer. ix. 24). "By me (wisdom) kings reign and princes ,decree justice" (Prov. xviii. 15). Rever- ence for God should be expressed in giving honour to those who, in their high office, represent God, and "to whom honour is due." "Fear God. Honour the king. Sub- mit yourselves to every ordinance of men for the Lord's sake, whether it be to the king as supreme," &c. (1 Pet. ii. 13, 14)-supreme, i. e., not in all things, but in those -over which he has legitimate authority. In a theocracy, where the laws of God were identical with those of the state, the sphere over which that authority extended was larger than that which properly belongs to any existing government. .3. As minis- -tering to human good. Even the absolute rule of a Cresar or a Czar is unspeakably better than anarchy. "He is a minister of God to thee for good" (Rom. xiii. 4). He exists for the good of the community; and although the good which he is able cto effect and ought to aim at is necessarily limited, he "does not bear the sword in Yain." He bears it for the protection of the good ag·ainst the bad, And under his sway, when he uses his power aright, his subjects are able to "lead a peaceable .and quiet life, in all godliness and gravity." II. FERVENT DESIRE FOR HIS WELFARE. " May the king prosper,, (' Targum '). 1. The preservation of his life, which is of great importance to the well-being of the nation, and is oftrn exposed to imminent danger from the exalted position he occupies.· -2. The possession of strength and wisdom, justice and the fear of God (2 Sam, xxiii, 3). Adequate i;yrupathy is not always felt with "kings and those who are in authority " in their arduous duties and extraordinary difficulties. 3. The prosperity of his reign. The desire thus felt should be expressed in prayer to the supreme Ruler and the Giver of every good and perfect gift (1 Tim. ii. 1, 2), "We (Cl:iristians) do intercede for all our emperors without eeasing, that their lives may be prolonged, their government secured to them, their families preserved in safety, their a_rmies brave their senates faithful to them, the people virtuous, and the whole empire at peace'. and for whatever, as man or Cresar, an emperor would wish" (Tertullian, 'Ap,Jlogy,' eh. xxx. ). III. LOYAL DEVOTION TO ms GOVERNMENT. 1. Personal obedience to its laws. "Put them in mind to be subject to principalities and powers, to obey ma.~istrates " (Titus iii. 1). "Ye must needs be subject." (Acts iv. 19; v. 29; Matt. xxn. 21) 2. Strenuous opposition to its enemies. 3. Faithful endeavour to promote its efficiency arnl prosperity. This is plainly our duty as citizens; and whilst, under the pro- tec:Lion afforded us, we also seek ae Christians in various ways to extend the kingdom c,f Christ, we thereby make the work of good government easier, an•l CH. X. 17-27.] THE I<'IR8T BOOK OF SA:\-IUEL. Hl5
-secure the wisest and most just and honournb:e men for its accomplishment. So far from being contrary to each other, the Christi,rn religion and civil government are mutually helpful, and- each has it8 part under Di vine providence, the one more and the other less directly, in bringing about the time when "the people shall be all l'ikhteous." "When all men's good (shall) Be each man's rule, and uni versa! peace Lie like a shaft of light across the land, And like a lane of beams atb wart the sea, Through all the circle of the Golden Year" (Tennyson).-D