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For he is the minister of God to thee for good - Here the apostle puts the character of the ruler in the strongest possible light. He is the minister of God - the office is by Divine appointment: the man who is worthy of the office will act in conformity to the will of God: and as the eyes of the Lord are over the righteous, and his ears open to their cry, consequently the ruler will be the minister of God to them for good.
He beareth not the sword in vain - His power is delegated to him for the defense and encouragement of the good, and the punishment of the wicked; and he has authority to punish capitally, when the law so requires: this the term sword leads us to infer.
For he is the minister of God, a revenger - Θεοῦ διακονος εστιν εκδικος, For he is God's vindictive minister, to execute wrath; εις οργην, to inflict punishment upon the transgressors of the law; and this according to the statutes of that law; for God's civil ministers are never allowed to pronounce or inflict punishment according to their own minds or feeling, but according to the express declarations of the law.
The minister of God - The “servant” of God he is appointed by God to do his will, and to execute his purposes. “To thee.” For your benefit.
For good - That is, to protect you in your rights; to vindicate your name, person, or property; and to guard your liberty, and secure to you the results of your industry. The magistrate is not appointed directly to “reward” people, but they “practically” furnish a reward by protecting and defending them, and securing to them the interests of justice.
If thou do that … - That is, if any citizen should do evil.
Be afraid - Fear the just vengeance of the laws.
For he beareth not the sword in vain - The “sword” is an instrument of punishment, as well as an emblem of war. Princes were accustomed to wear a sword as an emblem of their authority; and the “sword” was often used for the purpose of “beheading,” or otherwise punishing the guilty. The meaning of the apostle is, that he does not wear this badge of authority as an unmeaningful show, but that it will be used to execute the laws. As this is the design of the power intrusted to him, and as he will “exercise” his authority, people should be influenced “by fear” to keep the law, even if there were no better motive.
A revenger … - In Romans 12:19, vengeance is said to belong to God. Yet he “executes” his vengeance by means of subordinate agents. It belongs to him to take vengeance by direct judgments, by the plague, famine, sickness, or earthquakes; by the appointment of magistrates; or by letting loose the passions of people to prey upon each other. When a magistrate inflicts punishment on the guilty, it is to be regarded as the act of God taking vengeance “by him;” and on this principle only is it right for a judge to condemn a man to death. It is not because one man has by nature any right over the life of another, or because “society” has any right collectively which it has not as individuals; but because “God” gave life, and because he has chosen to take it away when crime is committed by the appointment of magistrates, and not by coming forth himself visibly to execute the laws. Where “human” laws fail, however, he often takes vengeance into his own hands, and by the plague, or some signal judgments, sweeps the guilty into eternity.
To execute wrath - For an explanation of the word “wrath,” see the notes at Romans 1:18. It denotes here “punishment,” or the just execution of the laws. It may be remarked that this verse is an “incidental” proof of the propriety of “capital punishment.” The sword was undoubtedly an instrument for this purpose, and the apostle mentions its use without any remark of “disapprobation.” He enjoins subjection to those who “wear the sword,” that is, to those who execute the laws “by that;” and evidently intends to speak of the magistrate “with the sword,” or in inflicting capital punishment, as having received the appointment of God. The tendency of society now is “not” to too sanguinary laws. It is rather to forget that God has doomed the murderer to death; and though humanity should be consulted in the execution of the laws, yet there is no humanity in suffering the murderer to live to infest society, and endanger many lives, in the place of his own, which was forfeited to justice. Far better that one murderer should die, than that he should be suffered to live, to imbrue his hands perhaps in the blood of many who are innocent. But the authority of God has settled this question Genesis 9:5-6, and it is neither right nor safe for a community to disregard his solemn decisions; see “Blackstone‘s Commentaries,” vol. iv. p. 8, (9.)
We are not required to defy authorities. Our words, whether spoken or written, should be carefully considered, lest we place ourselves on record as uttering that which would make us appear antagonistic to law and order. We are not to say or do anything that would unnecessarily close up our way. We are to go forward in Christ's name, advocating the truths committed to us. If we are forbidden by men to do this work, then we may say, as did the apostles, “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.” AA 69.1
This chapter is based on Acts 4:32-37 to 5:11.
Read in context »The words, “We know that Thou sayest and teachest rightly,” had they been sincere, would have been a wonderful admission. But they were spoken to deceive; nevertheless their testimony was true. The Pharisees did know that Christ said and taught rightly, and by their own testimony will they be judged. DA 602.1
Those who put the question to Jesus thought that they had sufficiently disguised their purpose; but Jesus read their hearts as an open book, and sounded their hypocrisy. “Why tempt ye Me?” He said; thus giving them a sign they had not asked, by showing that He read their hidden purpose. They were still more confused when He added, “Show Me a penny.” They brought it, and He asked them, “Whose image and superscription hath it? They answered and said, Caesar's.” Pointing to the inscription on the coin, Jesus said, “Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.” DA 602.2
The spies had expected Jesus to answer their question directly, in one way or the other. If He should say, It is unlawful to give tribute to Caesar, He would be reported to the Roman authorities and arrested for inciting rebellion. But in case He should pronounce it lawful to pay the tribute, they designed to accuse Him to the people as opposing the law of God. Now they felt themselves baffled and defeated. Their plans were disarranged. The summary manner in which their question had been settled left them nothing further to say. DA 602.3
Read in context »11. See EGW on Mark 12:30. 6BC 1081.1
12. See EGW on Nehemiah 2:4. 6BC 1081.2
17 (2 Corinthians 8:21; 1 Peter 2:12). The Honest Are His Jewels Forever—Truthfulness and frankness should be ever cherished by all who claim to be followers of Christ. God and the right should be the motto. Deal honestly and righteously in this present evil world. Some will be honest when they see that honesty will not endanger their worldly interests, but all who act from this principle will have their names blotted out of the book of life. 6BC 1081.3
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