Exegetical and Hermeneutical Commentary of Romans 13:4
For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to [execute] wrath upon him that doeth evil.
4. The passage by no means forbids Christians to take full advantage of existing authority and law; as St Paul himself took advantage of his civil rights. But its unmistakable drift is, what is always the drift of Scripture, (as it is not that of human nature), to emphasize the Christian’s duties far more than his rights.
Fuente: The Cambridge Bible for Schools and Colleges
4. he beareth ] weareth. The Csars appear to have literally worn a sword or dagger as an emblem of imperatorial power. But the phrase here need be no more than figurative.
the sword ] A distinct sanction is given by this word here to the ordinance of capital punishment. Other and lower punishments are implied also, of course, in this mention of the highest and severest. The word “sword” occurs in this Epistle only here and Rom 8:35, where no doubt the execution of martyrs is in view. The two passages are a suggestive contrast and mutual illustration.
in vain ] i.e. without cause, without credentials. The Gr. word may equally mean “without cause” and “without effect;” but the latter meaning is out of place here. See the next clause, where the credentials are given: “he is God’s minister.”
to execute wrath ] Lit. unto wrath; to inflict the consequences of the displeasure (of the ruler. See next note).
Fuente: The Cambridge Bible for Schools and Colleges
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 Rom 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 Rom 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 Gen 9:5-6, and it is neither right nor safe for a community to disregard his solemn decisions; see Blackstones Commentaries, vol. iv. p. 8, (9.)
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. 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 defence 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] , For he is God’s vindictive minister, to execute wrath; , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For he is the minister of God to thee for good: q.d. That is the end of his office, and for this reason God hath invested him with his authority. The Scripture applieth the same title to him that preacheth the word, and to him that beareth the sword; both are Gods ministers, and there is one common end of their ministry, which is the good and welfare of mankind.
But if thou do that which is evil, be afraid; for he beareth not the sword in vain: this is the reason why he that trangresseth the moral law of God, or the wholesome laws of the country where he lives, should be afraid of the magistrate, because
he beareth not the sword in vain. The sword is figuratively put for power and authority: he alludes to the custom of princes, who had certain officers going before them, bearing the ensigns of their authority: q.d. The magistrate hath not his authority for nothing, or for no purpose; but that he may punish the evil, as well as defend the good.
For he is the minister of God, a revenger to execute wrath upon him that doeth evil: here is another reason why evil-doers (as before) should be afraid of the magistrate; or rather, the same reason in other and plainer words; because he is Gods officer to execute wrath upon him that doeth evil; he is in Gods room upon earth, and doth the work which primarily belongeth unto him: see Rom 12:19. By wrath, here, understand punishment: so in Luk 21:23; Rom 2:8. The word execute is not in the text, but aptly enough supplied by our translators.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. he beareth not the sword invainthat is, the symbol of the magistrate’s authority topunish.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For he is the minister of God to thee for good,…. He is a minister of God’s appointing and commissioning, that acts under him, and for him, is a kind of a vicegerent of his, and in some, sense represents him; and which is another reason why men ought to be subject to him; and especially since he is appointed for their “good”, natural, moral, civil, and spiritual, as Pareus observes: for natural good, for the protection of men’s natural lives, which otherwise would be in continual danger from wicked men; for moral good, for the restraining of vice, and encouragement of virtue; profaneness abounds exceedingly, as the case is, but what would it do if there were no laws to forbid it, or civil magistrates to put them in execution? for civil good, for the preservation of men’s properties, estates, rights, and liberties, which would be continually invaded, and made a prey of by others; and for spiritual and religious good, as many princes and magistrates have been; a sensible experience of which we have under the present government of these kingdoms, allowing us a liberty to worship God according to our consciences, none making us afraid, and is a reason why we should yield a cheerful subjection to it:
but if thou do that which is evil, be afraid: of the punishment of such evil threatened by law, and to be inflicted by the civil magistrate;
for he beareth not the sword in vain. The “sword” is an emblem of the power of life and death, the civil magistrate is invested with, and includes all sorts of punishment he has a right to inflict; and this power is not lodged in him in vain; he may and ought to make use of it at proper times, and upon proper persons:
for he is the minister of God; as is said before, he has his mission, commission, power and authority from him; and is
a revenge to execute wrath upon him that doeth evil; he is a defender of the laws, a vindicator of divine justice, an avenger of the wrongs of men; and his business is to inflict proper punishment, which is meant by wrath, upon delinquents.
Fuente: John Gill’s Exposition of the Entire Bible
A minister of God ( ). General sense of . Of course even Nero was God’s minister “to thee ( ethical dative) for good ( , for the good).” That is the ideal, the goal.
Beareth (). Present active indicative of , old frequentative form of , to bear, to wear.
But if thou do ( ). Condition of third class, and present active subjunctive of , “if thou continue to do.”
Sword (). Symbol of authority as to-day policemen carry clubs or pistols. “The Emperor Trajan presented to a provincial governor on starting for his province, a dagger, with the words, ‘For me. If I deserve it, in me'” (Vincent).
An avenger (). Old adjective from and (right), “outside of penalty,” unjust, then in later Greek “exacting penalty from one,” in N.T. only here and 1Th 4:6.
Fuente: Robertson’s Word Pictures in the New Testament
Beareth [] . Beareth and weareth. A frequentative form of ferw to bear.
Sword [] . See on Rev 6:4. Borne as the symbol of the magistrate ‘s right to inflict capital punishment. Thus Ulpian : “They who rule whole provinces have the right of the sword (jus gladii).” The Emperor Trajan presented to a provincial governor, on starting for his province, a dagger, with the words, “For me. If I deserve it, in me.”
Fuente: Vincent’s Word Studies in the New Testament
1) “For he is the minister of God to thee for good,” (theou gar diakonos estin soi eis to agathon) “For he is a common servant-minister of God to you, with reference to moral and ethical good conduct and good behavior”; in administering good civil government, being himself under authority.
2) “But if thou do that which is evil, be afraid,” (ean de to kakon poies, phobou) “But if on the other d you do that which is immoral and unethical, be afraid, fearful,” afraid or fearful of the righteous judgment consequences from the constituted Divine civil authority. Be afraid of detection and punishment, if you do evil, break public laws, Dan 4:10; Dan 5:29; Ecc 3:14.
3) “For he beareth not the sword in vain,” (ou gar eike ten machairan pobei) “For he does not bear the sword in vain;” The instrument of civil punishment; Even the taking of the life of one who has in malice aforethought taken the life of another, is of Divine command, Gen 9:6.
4) “For he is the minister of God,” (theou gar diakonos estin) “Because he exists, has his position, as a common servant-minister of God,” to the saved and unsaved, to every soul, to every person in society, impartially. The “he-servant-minister of God” is the civil ruler. For him Christians are to pray, have fear, and obey, 1Ti 2:1-4; Tit 3:12.
5) “A revenger to execute wrath upon him that doeth evil,” (ekdikos eis orgen to kakon prassonti) “An avenger with regards to wrath to those repeatedly doing or practicing morally and ethically bad things or involved in such behavior, 2Ch 10:6; 1Ti 1:8-10.
Fuente: Garner-Howes Baptist Commentary
4. For he is God’s minister for good, etc. Magistrates may hence learn what their vocation is, for they are not to rule for their own interest, but for the public good; nor are they endued with unbridled power, but what is restricted to the wellbeing of their subjects; in short, they are responsible to God and to men in the exercise of their power. For as they are deputed by God and do his business, they must give an account to him: and then the ministration which God has committed to them has a regard to the subjects, they are therefore debtors also to them. And private men are reminded, that it is through the divine goodness that they are defended by the sword of princes against injuries done by the wicked.
For they bear not the sword in vain, etc. It is another part of the office of magistrates, that they ought forcibly to repress the waywardness of evil men, who do not willingly suffer themselves to be governed by laws, and to inflict such punishment on their offenses as God’s judgment requires; for he expressly declares, that they are armed with the sword, not for an empty show, but that they may smite evil-doers.
And then he says, An avenger, to execute wrath, (404) etc. This is the same as if it had been said, that he is an executioner of God’s wrath; and this he shows himself to be by having the sword, which the Lord has delivered into his hand. This is a remarkable passage for the purpose of proving the right of the sword; for if the Lord, by arming the magistrate, has also committed to him the use of the sword, whenever he visits the guilty with death, by executing God’s vengeance, he obeys his commands. Contend then do they with God who think it unlawful to shed the blood of wicked men.
(404) Vindex in iram , ἔκδικος εἰς ὀργὴν; “a revenger to execute wrath,” Com. Ver., [ Doddridge ]; “a revenger for wrath,” [ Hammond ]. Wrath is here taken to mean punishment, by [ Luther ], [ Beza ], [ Grotius ], [ Mede ], etc. see Rom 2:5; Rom 3:5; Rom 4:15. The phrase then might be rendered, “condemning to punishment the doer of evil.” There is a contrast between “for wrath” and “for good” at the beginning of the verse. — Ed.
Fuente: Calvin’s Complete Commentary
(4) The sword.Not apparently the dagger worn by the Roman emperors, but, in a strict sense, the sword. To bear the sword seems to be a recognised Greek phrase to express the power of the magistrates. It was carried before them in processions, and on other important occasions.
It is clear from this passage that capital punishment is sanctioned by Scripture. At the same time its abolition is not excluded, as the abolition of slavery was not excluded, if the gradual development of Christian principle should seem to demand it. Whether or not capital punishment ought to be abolished, is a question for jurists, publicists, and statesmen. The theologian, as such, has no decision to give either way.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Minister of God Though as pagan, antichristian, or worldly, the government is, according to Daniel, a beast, yet as a conservator of society required by the divinely established laws of human nature the governor is the minister of God.
The sword The ensign of sovereignty. It is the emblem also of death. And as it is placed by God in the hands of the sovereign as the minister of God, so to him is delegated from God the power over life and death in order to secure the just peace of society. The sword is authorized by God to the government, to be used not only in just execution upon the domestic criminal, but in just war against a foreign foe. For one of these rights involves the other. The execution of the criminal is a lesser war upon a single foe. The difference is a difference only in numbers.
A revenger doeth evil According to the apostle the ruler is of God only as a revenger upon him that doeth evil. He is not a minister of God when he is the executioner of the good.
Fuente: Whedon’s Commentary on the Old and New Testaments
Rom 13:4. For he beareth not the sword in vain This strongly intimates the lawfulness of inflicting capital punishments; to deny which, is in effectsubverting the chief use of magistrates; though sanguinary laws should be as much as possible avoided. Bengelius reads the first clause of this verse, For he is the minister of God, for good to thee; and the last clause, For he is God’s vindictive minister, for a terror to the evil-doer. See Heinsius and Wetstein.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 13:4 . ] Establishment of the preceding thought that the well-doer has not to fear the magistrate, but to expect praise from him by indicating the relation of the magistracy to God , whose servant ( , feminine , as in Rom 16:1 ; Dem. 762. 4, and frequently) it is, and to the subjects , for whose benefit (defence, protection, blessing) it is so. The is the ethical relation of the . , and adds the more precise definition.
] for not without corresponding reason (frequently so in classical Greek), but in order actually to use it, should the case require.
. ] What is meant is not the dagger , which the Roman emperors and the governing officials next to them were accustomed to wear as the token of their jus vitae et necis (Aurel. Vict. 13; Grotius and Wetstein in loc .); for , although denoting dagger = in the classics (see Spitzner on Hom. Il . xviii. 597; Duncan, Lex . ed. Rost, p. 715), means in the N. T. always sword , viii. 35, according to Xen. r. eq. xii. 11 (but comp. Krger, Xen. Anab. i. 8. 7), differing by its curved form from the straight ; and also among the Greeks the bearing of the sword (Philostr. Vit. Ap . vii. 16) is expressly used to represent that power of the magistrates. They bore it themselves, and in solemn processions it was borne before them. See Wolf, Cur . On the distinction between (the continued habit of bearing) and , see Lobeck, ad Phryn. p. 585.
. . . .] ground assigned for the assurance . . ., in which the previously expressed proposition is repeated with emphasis, and now its penal reference is appended.
. . .] avenging (1Th 4:6 ; Wis 12:12 ; Sir 30:6 ; Herodian, vii. 4. 10; Aristaenet. i. 27) in behalf of wrath (for the execution of wrath) for him who does evil . This dative of reference is neither dependent on , the position of which is here different from the previous one (in opposition to Hofmann), nor on (Flatt); it belongs to . is not “superfluous and cumbrous” (de Wette), but strengthens the idea.
We may add that our passage proves (comp. Act 25:11 ) that the abolition of the right of capital punishment deprives the magistracy of a power which is not merely given to it in the O. T., but is also decisively confirmed in the N. T., and which it (herein lies the sacred limitation and responsibility of this power) possesses as God’s minister; on which account its application is to be upheld as a principle with reference to those cases in law, where the actual satisfaction of the divine Nemesis absolutely demands it, while at the same time the right of pardon is still to be kept open for all concrete cases. The character of being unchristian, of barbarism, etc., does not adhere to the right itself , but to its abuse in legislation and practice.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
Ver. 4. For he is the minister ] It was written upon the sword of Charles the Great, Decem praeceptorum custos Carolus, Charles is Lord Keeper of the Decalogue.
For he beareth not the sword in vain ] Like St Paul in a glass window, or St George (as they call him) on a sign post.
A revenger to execute wrath ] But now we see how every man almost will be a pope in his own cause, depose the magistrate, at least appeal from him to himself.
Upon him that doeth evil ] Whether the evil be civil or religious; Non distinguendum, ubi scriptum non distinguit. Not distinquishing where the law does not distinquich, (See Mr Burroughs’ Heartdivisions.) Note this against those that hold that magistrates have nothing to do in matters of religion. See Deu 13:6 ; Ezr 7:26 ; Dan 3:29 ; 1Pe 2:13-14 . Their laws bind the conscience per concomitantiam, by way of concomitancy; because they depend upon the law of God, and are agreeable to it; which primarily and per se bindeth. As the soul is said to be in a place per concomitantiam, because it is in the body; so here.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] , perhaps in allusion to the dagger worn by the Csars, which was regarded as a symbol of the power of life and death: so Tacitus, Hist. iii. 68, of Vitellius, “adsistenti Consuli exsolutum a latere pugionem, velut jus necis vitque civium, reddebat.” Dio Cassius also, xlii. 27, mentions the wearing of on all occasions by Antony, as a sign that he . In ancient and modern times, the sword has been carried before sovereigns. It betokens the power of capital punishment: and the reference to it here is among the many testimonies borne by Scripture against the attempt to abolish the infliction of the penalty of death for crime in Christian states.
seems to be inserted for the sake of parallelism with above: it betokens the character of the , that it issues in wrath . The is referred to in , Rom 13:5 .
Fuente: Henry Alford’s Greek Testament
Rom 13:4 . . is feminine agreeing with , which is “almost personified” (Sanday and Headlam). The is not immediately dependent on , as if the State were conceived as directly serving the person; the State serves God, with good in view as the end to be secured by its ministry, viz. , the maintenance of the moral order in society; and this situation is one the benefit of which redounds to the individual. , : only when the individual does that which is contrary to the end set before the State by God commits , which frustrates need he fear: but then he must fear. : for not for nothing, but for serious use, does the ruler wear the sword. For cf. 1Co 15:2 , Gal 3:4 . is wear, rather than bear: the sword was carried habitually, if not by, then before the higher magistrates, and symbolised the power of life and death which they had in their hands. “The Apostle in this passage,” says Gifford, “expressly vindicates the right of capital punishment as divinely entrusted to the magistrate”. But “expressly” is perhaps too much, and Paul could not deliberately vindicate what no one had assailed. He did, indeed, on a memorable occasion (later than this) express his readiness to die if his life had been forfeited to the law (Act 25:11 ); but to know that if an individual sets himself to subvert the moral order of the world, its representatives can proceed to extremities against him (on the ground, apparently, that it , as of God’s institution, is of priceless value to mankind, whereas he in his opposition to it is of no moral worth at all) is not to vindicate capital punishment as it exists in the law or practice of any given society. When the words are repeated, it is the punitive ministry of the magistrate which is alone in view. : an avenger for wrath. in the N.T. almost always (as here) means the wrath of God. It occurs eleven times in Romans: always so. The exceptions are Eph 4:31 , Col 3:8 , 1Ti 2:8 , Jas 1:19 f. = to him who works at evil. The process is presented in rather than the result. Cf. Rom 1:32 .
Fuente: The Expositors Greek Testament by Robertson
the = a.
minister. App-190.
beareth = weareth. Greek. phoreo. Elsewhere, Mat 11:8. Joh 19:5. 1Co 15:49, 1Co 15:49. Jam 2:3
revenger = avenger. Greek. ekdikos. Only here and 1Th 4:6.
to execute = for. App-104.
upon him = to the one.
doeth = practiseth. Greek. prasso.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] , perhaps in allusion to the dagger worn by the Csars, which was regarded as a symbol of the power of life and death: so Tacitus, Hist. iii. 68, of Vitellius, adsistenti Consuli exsolutum a latere pugionem, velut jus necis vitque civium, reddebat. Dio Cassius also, xlii. 27, mentions the wearing of on all occasions by Antony, as a sign that he . In ancient and modern times, the sword has been carried before sovereigns. It betokens the power of capital punishment: and the reference to it here is among the many testimonies borne by Scripture against the attempt to abolish the infliction of the penalty of death for crime in Christian states.
seems to be inserted for the sake of parallelism with above: it betokens the character of the ,-that it issues in wrath. The is referred to in , Rom 13:5.
Fuente: The Greek Testament
Rom 13:4. , for of God) There is here an Anaphora or repetition of the same word at the beginning of different clauses. There is a trace of Divine providence in this, that even wicked men, appointed to the magistracy, give their support to what is good, and visit evil with punishment.[136]-, to thee) This to thee is used with great elegance respecting him, that doeth well, but is used indefinitely respecting the evil-doer.-) so far as concerns what is good, what is for your advantage.- , evil) Good is marked as in direct antithesis to this evil in Rom 13:3, not in Rom 13:4.-, wieldeth [beareth]), not merely , carries: [gestat, not gerit; wields] according to Divine appointment.
[136] , He is the minister) Paul uses the same words concerning the magistracy, as he uses to express on other occasions the ministry of the Gospel. So also ver. 6.-V. g.
Fuente: Gnomon of the New Testament
Rom 13:4
Rom 13:4
for he is a minister of God to thee for good,-Whatever is, is ordained of God, and is good for the thing for which it was ordained of God to punish sin, and those he uses to afflict them that are ministers of God to execute wrath. Hell is an ordinance of God to punish in the future state those who persist in sin and rebellion on earth, and is good for the purpose for which God ordained it; and it is not good for any other purpose. The devil is Gods minister to rule in hell, to punish the stubbornly rebellious, and sinful. Hell and the devil are as much an institution and minister of God as heaven and Jesus Christ are. They are not equally good for the same thing, but each is good for that which God ordained it or him. It would be extreme folly for one to conclude that since hell is an ordinance of God, that it is a good place to enter, or that because the devil is a minister of God he is a good being to follow. The devil is a minister of wrath through whom God punishes evildoers. He does good to the Christian by deterring from the path that leads to ruin. Jesus is a minister and heaven an ordinance of God to encourage virtue and holiness.
But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is a minister of God, an avenger for wrath to him that doeth evil.-As God ordains ministers for wrath as well as for mercy, he ordains institutions of wrath as well as institutions of mercy-his church-and asks the world to enter, do mercy, and receive mercy. Those who accept the invitation act and live in it; it is ordained for them. But for those who refuse to enter and become ministers of mercy he ordains institutions fitted for their rebellious character, in which they work, while rejecting Gods institution of mercy for his children. These institutions of wrath God ordains for wrath. They will be destroyed after serving their purpose here. People build them up unconscious that God is ordaining them for the destruction of the builders-of those refusing his government of mercy. God ordains for people just such institutions as they deserve. If they refuse to obey Gods government, he ordains that they shall be governed by the oppressive rule of mans own government, of which the devil is the great head. Hence, God ordains these governments of wrath for the children of wrath. The idea is, then, that the powers referred to are civil powers. They are ordained of God as instruments of wrath for the children of wrath, to be conducted and operated by the ministers of wrath; that Gods children must submit to them as such, not strive by violence to destroy them. When, in the providence of God, they are no longer needed, he will destroy them -cause them to destroy and eat up one another. No Christian, then, can become a partaker or partisan of them, lest he partake of their woes. Quiet, passive submission that involves no violation of the laws of the spiritual kingdom is the measure and limit of their connection with them.
Fuente: Old and New Testaments Restoration Commentary
he is: Rom 13:6, 1Ki 10:9, 2Ch 19:6, Psa 82:2-4, Pro 24:23, Pro 24:24, Pro 31:8, Pro 31:9, Ecc 8:2-5, Isa 1:17, Jer 5:28, Eze 22:27, Mic 3:1-4, Mic 3:9
be: Pro 16:14, Pro 20:2, Pro 20:8, Pro 20:26
revenger: Rom 12:19, Num 35:19-27, Jos 20:5, Jos 20:9, Eze 25:14
Reciprocal: Gen 9:6 – by Exo 21:20 – punished Lev 19:18 – not avenge Num 31:2 – Avenge Deu 19:20 – General Deu 21:2 – General Deu 32:35 – To me Jos 4:14 – they feared him 1Sa 9:17 – reign over 2Sa 3:39 – weak 2Sa 20:19 – peaceable 2Ki 9:7 – I may avenge Neh 13:21 – I will lay Neh 13:28 – I chased Job 29:8 – young men Jer 21:12 – deliver Eze 11:9 – and will Nah 1:2 – revengeth Luk 18:3 – Avenge Joh 8:11 – Neither Act 18:16 – General Rom 13:3 – rulers Heb 10:30 – Vengeance 1Pe 2:14 – for the punishment
Fuente: The Treasury of Scripture Knowledge
THE MINISTRY OF MONARCHY
He is a minister of God to thee for good.
Rom 13:4
So speaks the Apostle of the empire-monarchy of his own time, of its head, and of its officers. Minister of God: that name makes sacred the office and the authority to which it is given. If it could dignify in St. Pauls eyes the person and officer of Claudius and Nero, under whose tyranny, pass a few years, he was to die, how much more can we ascribe it to the rule of our own Sovereign, anointed before God with Christian consecration and blessing, presiding over a system of government which draws its very substance and spirit from the Christian principles of liberty, justice and accountableness.
I. God uses the human instrument.He takes the man, the woman, not different from their fellows, of the same flesh and blood, affected by the same joys and sorrows, pains, sicknesses, and death, and sets that one on a throne; and through such an one does His own work. That is His method, that is His way. The more visibly and undisguisedly and frankly human the ruler is, the better, then, will it be.
II. But let us go on a step.Thank God the fashion of flattery, at least flattery of sovereigns, is largely past. But in the day of fierce light and plain speech, no thought is more widely shared, and more strongly held to-day in England, than that of the debt which England owes to the King for the high example of purity of life and court, of conscientious devotion to duty, of strong self-control and self-suppression for dutys sake, of considerate and merciful remembrance of poverty and suffering, of strict observance of law and right. By being nobly and rightly, as well as frankly and familiarly, human, our King has been true to that method of God which makes a human life its minister.
III. Or take again the character of our Kings rule.You will find cynics (though, thanks to the King, far fewer than there were), to carp and scoff at loyalty to the throne, and say that the Crown is a name and the people rule. In truth it is the Kings glory to show how, through him, a great people can rule itself. That is constitutional monarchy.
Bishop E. S. Talbot.
Illustration
It is not the King alone who is called to be the minister of God for good, but the nation whose is the power, and all of us who make up the nation. There is no power but of God: the powers that be are ordained of God; and the nation is to-day such a power. For it we should pray, as we do for our King, that knowing whose minister it is, it may above all things seek Gods honour and glory.
Fuente: Church Pulpit Commentary
3:4
Rom 13:4. Minister of God is explained in the first paragraph. Beareth not the sword in vain. There is only one use for a sword and that is to take life; in the hands of an officer it would mean capital punishment. Here we have the teaching that when an officer executes capital punishment, he is acting as a “minister of God.”
Fuente: Combined Bible Commentary
Rom 13:4. For he is Gods minister to thee for good. This is a purpose for which civil government was ordained of God (the word Gods is in emphatic position). By the fulfilment of this purpose the relative excellence of forms of government may be determined. It is an empirical test, and does not assume that there is a jure divino form. The verse presents a confirmation of Rom 13:3 : Dost thou then wish, etc.
Be afraid; for he weareth not the sword in vain. Weareth points to the habitual bearing; the sword; is not the dagger of the emperor and his prefect but the curved sword of the provincial Roman magistrates, which moreover was borne before them in public processions as a symbol of their right to punish with death.
An avenger for wrath, etc. The magistrate is Gods minister, not only for good, but in this respect also; he is an avenger for wrath, it is his office to punish evil, to vindicate those who have been wronged (comp. Luk 18:3-8), for the execution of the Divine wrath, which is here named to strengthen the force of the argument. The theory of civil penalty here involved includes more than efforts to restrain and reform the criminal. The Apostle undoubtedly here asserts the right of capital punishment. He is describing an ideal of civil government, and this right has been and will be abused, to the extent that the state falls below this ideal. But the right remains; fully justified by the theory of punishment here advanced, and by the necessities of self-preservation on the part of society represented by the punishing power. Moreover, the right to punish also implies the right to pardon; and the measure of the right (i.e., the conformity to the ideal here presented) will be also the measure of the sense of responsibility, both as to the punishing and pardoning power. The usual objections to capital punishment misapprehend both the nature of punishment in general, and the divine authority in civil government.
Fuente: A Popular Commentary on the New Testament
Here the apostle subjoins a reason, why a magistrate is not to be unduly dreaded and feared by his subjects who live well, for he is by his institution the minister of God to thee for good, if thou beest a doer of that which is good.
Learn hence, that the magistrate is the minister of God for the good of them over which he is set, especially of them that are virtuous and good: he is a shield to the godly, a husband to the widow, a father to the orphan, a patron to the poor, and a refuge to the oppressed.
Observe farther, How the magistrate is set forth with the ensign of terror to evil-doers: he has a sword put into his hand by God himself, a sword to wound; not a wooden dagger to scare offenders barely; and a sword, not rusting in the scabbard, but drawn and whetted; he must show it, and strike with it upon a just occasion, and make those feel it who are not awed with the sight of it: He beareth not the sword in vain.
Observe again, Though the magistrate is said to bear a sword, yet he is never called a sword, but a shield often; a shield is for defence, a sword for destruction; intimating, that the magistrate’s power is protection, not destruction; magistrates have swords, but they are shields, and not swords: they have a sword to cut off evil-doers; God help them to draw it upon atheism and blasphemy, upon vice and immorality. One hearty stroke of the magistrate’s sword would stun error and vice more than a thousand sermons.
Observe lastly, The magistrate is said not to snatch or take the sword, but to bear the sword. He doth not wrest it out of the hand of another, but it is put into his hand by God himself: the commission to bear the sword is from God; the magistrate doth not hold his authority by virtue of the sword, but he holds his sword by virtue of his authority. When he draweth the sword, it is not merely backed with an arm of flesh, but with a warrant and commission signed by God himself: He beareth the sword.
Fuente: Expository Notes with Practical Observations on the New Testament
for he is a minister of God to thee for good. [The law-abiding have no fear of the laws, and have just reason to expect the recognition and consideration which are the rightful dues of honesty and probity. “Commendations by magistrates,” says Lange, “in opposition to punishments, were common even in ancient times.” “When Paul wrote these things,” says Grotius, “rage did not riot against the Christians at Rome.” Seneca and Burrhus were still in power, and good men were the objects of governmental protection. “How much to be regretted it is,” observes Lard, “that rulers do not more generally recognize the fact here stated by the apostle. Instead of this, however, they appear seldom even to dream that they are placed in office merely as God’s servants. Rather, they seem to think that they are placed there solely for their own benefit. The fear of God is often not before their eyes, nor yet the good of the people a tithe as much as their own. Too frequently they serve merely self, with no regard for God, and but little for any one else. Such rulers serve not God, but Satan.”] But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is a minister of God, an avenger for wrath to him that doeth evil. [As we understand it, the idea which the apostle is seeking to convey is that duties to God and duties to the state are parallel, rather than antagonistic. If the Christian is true to his religion, he need fear neither the state nor God, for God rules, generally speaking, in and through the state, as well as in his providences. If, on the other hand, we do evil, we have reason to fear both God and the state, for the state is merely one of the forms of God’s administration. The Romans made much of the sword as symbol of the power of life and death. Her magistrates and officers, holding the power of capital punishment, caused the sword (and the ax) to be borne before them in their public processions. Thus Paul declares that the office-holder is a servant of God to foster the good by praise and commendation, and to suppress the evil as an avenger appointed to inflict wrath–i. e., punishment–upon it.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 4
The minister of God; the servant, or instrument, employed by God. The duty of submission to the civil government, here urged in an absolute manner, is, of course, like all the other precepts of a similar character contained in the New Testament, to be understood with certain limitations and restrictions. The principal exceptions commonly made to the rule here laid down in general terms, are two:–first, that the civil authorities may be resisted when they require of the subject what is morally wrong; and, secondly, that, when their misgovernment and oppression become extreme and hopeless of reform, the community may depose them from their power. These cases are evidently not included in the view of the subject taken in this passage, as these directions plainly refer to the ordinary routine of civil government, in preserving order in the community, and administering law. The Jews were very prone to turbulence and sedition against the Roman government.
Fuente: Abbott’s Illustrated New Testament
13:4 For he is the minister of God to thee for good. {6} But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a {c} revenger to [execute] wrath upon him that doeth evil.
(6) God has armed the magistrate even with an avenging sword.
(c) By whom God avenges the wicked.
Fuente: Geneva Bible Notes
God will use government, good and bad, to bring the submissive Christian what is good from His perspective (cf. Rom 8:28). Christians who are not submissive should fear because government has received its power to punish evildoers from God.