(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.
13:1-7 The grace of the gospel teaches us submission and quiet, where pride and the carnal mind only see causes for murmuring and discontent. Whatever the persons in authority over us themselves may be, yet the just power they have, must be submitted to and obeyed. In the general course of human affairs, rulers are not a terror to honest, quiet, and good subjects, but to evil-doers. Such is the power of sin and corruption, that many will be kept back from crimes only by the fear of punishment. Thou hast the benefit of the government, therefore do what thou canst to preserve it, and nothing to disturb it. This directs private persons to behave quietly and peaceably where God has set them, 1Ti 2:1,2. Christians must not use any trick or fraud. All smuggling, dealing in contraband goods, withholding or evading duties, is rebellion against the express command of God. Thus honest neighbours are robbed, who will have to pay the more; and the crimes of smugglers, and others who join with them, are abetted. It is painful that some professors of the gospel should countenance such dishonest practices. The lesson here taught it becomes all Christians to learn and practise, that the godly in the land will always be found the quiet and the peaceable in the land, whatever others are.
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.
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.
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.