Section 3. The Design of the Appointment of Civil Rulers, or of the Institution of Civil Government. For rulers are not a terror to good works, but to the evil. Verse 3. This and the subsequent section furnish us with the key to the entire passage. had the apostle merely enjoined subjection to civil authorities, as he does in the terms of verses 1st and 2nd, adding no explanations, giving no clue to the character of the power to which his injunction is designed to apply, it would have been difficult, perhaps impossible, from the passage itself, to have shown any limitations we might have been compelled to resort mainly to other scriptures for light, as to the duty really, after all, enjoined, We might, indeed, have obtained some light from the term Ikhlasja, and from the phrase Tetigmanoyopo 2q we could have evaded the advocate of passive obedience and non-resistance, but we would almost have despaired of convincing him. But with the Apostle's own explanations all is clear. He enjoins obedience, but he adds a reason drawn from the character of the power, and so limits, most clearly and conclusively, his own injunction for rulers are not a terror to good works, but to the evil. 1. Paul here defines a government set up and engaged in attending to its appropriate functions rulers are not a terror, and etc. Hitherto, the subject has been government civil government as a divine institution. Here, for the first time, we meet with a direct reference to magistrates actually employed in administering the affairs of the Commonwealth, including, of course, legislators, judges, and executive officers. This change of phraseology is not without design. It is clearly intended to establish a distinction a distinction existing in the very nature of the case between the institution of government and governors themselves. the institution of government is to be studied, governors are to be tried, or, if the expression be more correct, the entire character and operations of government, as it actually exists, urges its claims upon the citizen and the Christian. 2. The governors to whom the injunction of Paul applies are not a terror to good works. To what does Paul here refer? To what class of works? Does this phrase mean no more, as Tolok explains it, than such works as are the opposite of resistance and rebellion? Most certainly not. Such an interpretation puts an entirely new meaning upon the phrase good works, and would, moreover, fix upon the apostle the charge of expressing himself with an unaccountable obscurity and meagerness. Does it mean such works as industry, honesty, and the orderly discharge of common, social, and relative duties? no doubt these are included in it. But even this is a very defective interpretation. There must be added, at least, such things, as come under the head of common morality. But we go farther. Paul here speaks, not as a mere heathen philosopher, but as a Christian minister, and an apostle of Christ. What then are good works? The answer is clear. They are such as the Law of Christ demands they are all the external results and fruits of the operations of the Spirit of Christ. Among these, as already intimated, will be found all that is comprehended under the name of morals, but they include much more Sabbath sanctification, the public profession of the name and truth of Christ as worship, and efforts to advance His Kingdom and interest. Thus if two, ten, created in Christ Jesus unto good works, B 2, 14. Zealous of good works. 1 Timothy 3, 1. He that desireth the office of a bishop desireth a good work. 2 Thessalonians 2, 17. Establish you in every good word and work, this good work being, in part, what is referred to elsewhere in addressing the Thessalonian church, that from then the word of the Lord had sounded out. Rev 2, 26. and he that overcometh and keepeth my works unto the end, to him will I give power over the nations." And, finally, Rev. 14, 13. Blessed are the dead which die in the Lord, that they may rest from their labors, and their works do follow them. It is not denied that, in most of these passages and similar ones, works of morality are meant, but in some, the immediate and only reference is to works peculiarly denominated religious, and in no instance can these be excluded. How can we imagine that Paul departed, in the passage before us, from the current meaning, which every Christian attaches to this phrase? One now, to such works magistrates those referred to by the apostle would not be a terror. against such as practice these, he will enact no laws. And does not the principle already taught, that magistracy is the ordinance of God, abundantly confirm this? It is, in fact, a most serious error, and one that has led to many others, that God has ordained any institution among men, or sanctions any, in which the promotion of His glory as the supreme lawgiver, and the alone object of worship and religious homage, is not achieved and, the Lord hath made all things for himself," Job 16, 27. And of every people, in a certain sense, does God say, as he said with a peculiar emphasis of ancient Israel, and says of the church, this people have I formed for myself, to show forth my praise. This is expressly asserted of the family relation, Malachi 2, 15. and as to government, who questions that among the patriarchs, all authority, including what we now term civil, was to be so employed. We cannot conceive of an intelligent and devout patriarch, or subject of patriarchal government, who would not regard the patriarchal authority, as given for the glory of God, in the patronage of good works of a religious, as well as of a common moral character. And finally, God himself gave a government to his own chosen Israel, and in defining its powers and functions, leaves no doubt that all the good works, to which this government was not to be a terror, were works such as have been specified above as those, in part, intended by Paul. In short, there is every reason the phrase itself the ends of the institution of government its history and the direct teachings of the Most High and the institutes given to Israel, to believe that among the works here meant are those that come under the head of religion religion in its exterior manifestations. Now, to such, rulers are not a terror. Such rulers as Paul refers to will so legislate, so judge, so apply law, as that not only the upright and peaceable, but the fearers of God and the servants of Christ, will be subject to no hindrance, exposed to no danger from the civil arm, in their Christian profession and effort. Such rulers will so act as that Christ may be preached, His law defended, His authority maintained, His church propagated, without fear of offending the powers that be. 3. These rulers use their powers for the restraint of evil but a terror to the evil to ascertain the import of the term evil, we have only to institute a contrast between this clause and the preceding. Good works are such works as are appropriate to the honest, peaceable, and moral. Of course, evil works are such as dishonesty, turbulence, theft, and all gross departures from morality. Good works are such as honor Christ, the Sabbath, the scriptures, and the name and supreme dignity of a 3-1 God. Evil works are such as are adverse to all these blasphemy, profanity, idolatry, and Sabbath violation. Can it be possible that an inspired apostle could use this term in any narrower sense, particularly in defining a divine ordinance? To all these the rulers here meant are for a terror. They enact such laws, and so administer these enactments, as that all disorder, vice, and open disregard to God and religion may be discontinenced, and, when circumstances demand this, restrained. Here, again, we may appeal to collateral sources of argument, to the uniform testimony of the Word of God, and to the examples of all enlightened nations. To the former we need only refer. From the patriarchal ages onward until the canon of Old Testament revelation none can doubt that divinely approved civil governments, and acts of civil rulers, are of this character a terror to evil works, and in the new, so far as this aspect of national institutions is referred to, we have but the continuation of the same teachings. The law, says Paul meaning, in part, at least, the law of God as established among the Jews is not made for righteous man, but for the lawless and disobedient, for the ungodly and for sinners, and etc., and if there be any other thing, that is contrary to sound doctrine. 1 Timothy 1, 9-10. Nor has any Christian nation found itself able fully to reduce to practice any other theory. In words, many do, indeed, deny that acts injurious to morality even, and more, that acts hurtful to religion, can rightfully become subjects of cognizance by the magistrate, but just so far as Christian principle has made itself felt, either directly or by tradition, among any people, have they been obliged to conform to the apostle's definition, very defectively it is true, in most instances, but still sufficiently to show that Christian sense and a regard for the general welfare of society, will not be satisfied without some acknowledgement of the principle. Hence, the laws by which the Sabbath is guarded laws against shameful vices laws against blasphemy and profanity, or to present the same fact in a more general and more striking form, whereas the government that would think itself justifiable in guarding against the spread of acknowledged moral good, as they do of moral evil, nor does it weaken the force of our argument, drawn from the practice of nations, that the legislation to which we have referred is affirmed to be only an indirect way of answering what some call the only-ended civil rule the preservation of peace and of property. At all events, it is admitted to be necessary and if necessary, there can be no question whatever that this sort of governmental action was contemplated in the institution itself. So far as our present purpose is concerned, this is enough, for Paul, certainly, did not intend to omit, in his definition of the functions of rulers, a class of acts without which they cannot carry on a permanently wholesome administration of affairs. On every ground, then, we maintain that Paul designs, in these phrases, to furnish us with a summary, but very comprehensive, view of the official character of such rulers, as may lawfully claim our conscientious allegiance and subjection. They are such as render themselves a terror not to good works, in any sound sense, but to the evil in every sense in which outward acts are so. Such are the powers whom God has ordained, such he owns as his ministers, that resistance offered to these offends him. All this we will find amply confirmed by the Apostle himself when he proceeds, immediately, to apply the general statement to the different classes of citizens in the state, to the good and the bad. 2. Section 4 The application of these principles to the case both of good and bad citizens. Wilt thou then not be afraid of the power? do that which is good, and thou wilt have praise of the same, 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 us that doeth evil. Verses 3 and 4. In these clauses Paul applies, and, in so doing, more fully illustrates, the doctrines previously taught in regard to the functions of the civil magistrate, He makes this application first, to the case of the upright and faithful citizen. And 1. Good conduct will secure certain advantages under such a government as he has described. 5 3, Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same. The first clause seems to be intended to meet an objection, an objection to this effect civil government is armed with terror it addresses itself to the fears of men and, hence, it is inconsistent for a Christian to regard it at all. Well, says Paul, wilt thou not be afraid? Dost thou wish not to be afraid? Do that which is good, and you need cherish no fear. The law, as armed with penal sanctions, is not for the righteous man. 1 Timothy 1, 9. Such, by the grace of God enlightening and guiding them, are law to themselves, and etc., hence may live, and do live, under just civil rule without fear, at least, without slavish fear without any such fear, as is adverse to unalloyed Christian peace. And even more, do that which is good, and thou shalt have praise of the same. It is not, of course, to be inferred, from this language, that civil government is instituted for the purpose of conferring rewards, in any gross form, upon even the best citizens still good conduct secures praise, for by an upright, peaceable and Christian deportment, good citizens acquire reputation and influence, and, in such a government as Paul describes, this class of citizens, and this only, would be admitted to places of power and trust, These are no mean rewards. It is no inconsiderable result of becoming conduct, that it attracts the favorable regard of the community, and opens the way to seats of more eminent influence. 2. This the apostle proceeds to confirm. 5 4. For he is the minister of God to thee for good. We have here a twofold argument one drawn from the relation, which the magistrate bears to God, another from the end of his appointment. 1. the magistrate is God's servant. For he is the minister diakonoj of God, and that in a sense, not materially different from that in which ministers are styled diakonoj servants of Christ. They are so, inasmuch as they administer a divinely appointed ecclesiastical constitution, and perform, in Christ's name, duties which he has prescribed, and this for the attainment of ends clearly expressed in the laws pertaining to the Church's organization. So civil rulers, for the, also, our call to administer a divine institution for the promotion of the ends contemplated in the ordinance of civil society the parallel holds in another most important particular. The servant of Christ is, necessarily, under law to Christ, not only as accountable to him for the manner in which his serve is performed, but as the very performance itself is regulated by laws which Christ, his master, has enacted, And so, with some limitations, we assert of the civil ruler. He is not, indeed, furnished with a complete code of laws, but he has sufficiently clear intimations, particularly with the Bible before him, of the will of his master he is to be a terror, not to good works, but to the evil. And now the parallel ought surely to hold in another respect, who will say that that man is a servant of Christ, even although he occupy the seat, and professes to act in that character, no matter how many acknowledge him, who disregards the law of Christ, perverts their gospel, and tramples on the rights of his people. What Protestant, for example, acknowledges the Pope of Rome, as a servant of Christ, And yet he has his millions of votaries, and claims to be Christ's vicegerent. He is a servant of Christ, who serves Christ. So, in the case of civil rule, how can he be the servant of God, in administering civil rule, who either denies God's supremacy, or perverts the ends of government, and, particularly, if he also employ his power against God, his law, his gospel, his church and his son. www.covenanter.org web link govthivel govth section ivhtm but, to return, the magistrate is God's servant, and, hence, it must be the end and design of his office to do God's work. God is his master, whose law, gospel, glory and kingdom the magistrate must seek to promote, as God is appraised to them that do well, so must the ruler be also, for he is called to act as a servant. 2. The magistrate is God's servant for the good of God's people. The minister of God to thee for good. To thee. To whom? To every citizen, certainly. The design of the appointment of civil rulers is, that they may be useful, that they may be employed in securing the rights, the liberty, the safety, the property, of every citizen. As previously remarked, the civil authority extends it aegis over every person and every interest in the commonwealth. Are we at liberty to exclude the Christian citizen? Assuredly not. Indeed, Paul seems to refer with peculiar emphasis to the godly. To them he addresses this epistle. By what right, then, does anyone undertake to say that, in this phrase, Paul alludes only to the citizen, and that, merely in reference to his common social rights? Every rule of interpretation forbids this. We do not affirm that he means the church alone not even the church directly, but we are sure that it is handling the word of God most unfairly, to exclude the church and the faithful in their character as servants of Christ. And can we conceive it possible that God has set up such an institution, armed with such powers, and yet has done this, without any regard to the safety, the assistance of his own friends, the disciples of his Son, in that great work too, which they have been especially and imperatively called, This is impossible the thought is dishonoring to God. The magistrate is set up, that he may guard the rights of every member of the community protect the weak against the strong restrain all violence promote every good work, and so secure the welfare of the whole community, but surely, as God's servant he must have a special concern for the name, and cause, and kingdom of God, as these are, in a still higher sense, adjusted to the faithful and exemplified in them. But, is this all? Has the minister of God fulfilled his whole functions, when he merely secures the religious liberties of the faithful? He has not. He is a minister for good. As God's servant to do his work, he must seek, by some positive acts, the good of the friends of God. He must be, in this sense, a praise to them that do well. He must give them encouragement and sustain them in their Christian efforts. In a word, he must copy the example of the patriarchs, for, as we have already seen, this was required of them. He must copy the example of godly rulers in Israel as far as the general principle is concerned, for this was required imperatively of them. He must not fall behind even heathen kings, who, like Cyrus, passed decrees and promoted their execution, for the re-building of Jerusalem and the establishment of God's worship. 2. Paul applies the doctrine respecting the ends of government to the case of bad citizens. 5 4. 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. In these clauses we have the reverse picture of the action of the right civil government. The same general arrangement is followed-1. The apostle asserts that evil doers have reason to fear its power. But if thou do evil be afraid. This, no doubt, refers to such evil acts as strike directly at the authority of government, the peace of society and the property, the reputation, or the life of well-disposed citizens. But, it embraces more. Unless we are prepared to limit it as neither the word of God nor the practice of enlightened nations warrants, it must be interpreted in a wider sense, so as to include acts committed against the laws of morality such as profanity, blasphemy, and open dishonor done to God and His Christ to, such as commit these the faithful rule as a terror, they may justly fear Him. This statement Paul, 2. In the second place, confirms for 1. The magistrate is invested with punitive power, he beareth the sword. This language is partially figurative. The sword is the emblem of the power of civil government to inflict pains and penalties. In this respect, civil authority stands in direct and striking contrast to ecclesiastical, for the latter has no other power than that which appeals to the understanding, the heart, and the conscience it can act by means of admonition, reproof, exhortation, and, in the last resort, can place the erroneous and the immoral outside the pale of the visible church. Civil authority sustains itself, and enforces its enactment by penalties of a different sort, when necessary. It uses force, not as the only means of securing conformity to its decrees, for it also may use admonition and persuasion but, as the last resort, when milder measures fail. The sword, moreover, is an instrument of death for, so far as this even may the magistrate go, in the punishment of signal crimes, either against the state or its citizens. Still, we are not to infer that every crime is to be punished with this extreme penalty. Far from it. The sword here is, we repeat an emblem, the power of the sword comprehending every grade of penal infliction, from the smallest fine to the severest sort of punishment. Civil rulers are endowed with power to affix and execute suitable penal sanctions. 2. Rulers, such as Paul here intends, will, in this respect, do their duty. He beareth not the sword in vain. The righteous magistrate, who knows his place, and has a proper sense of the nature and functions of the magistracy, will not allow the transgressors of law to escape with impunity. He not only bears the sword he is not only armed with it just authority he will use the sword it will not lie idly in the scabbard, he will exercise the power with which he has been invested. faithful to his calling and to the great interests of social and moral order, the upright civil functionary, whether in a higher or an inferior station, will not permit God's authority to be impugned, or the interests of society to suffer, from unrestrained lawlessness from flagrant breaches of the peace from rampant immorality from gross, avowed and open hostility to the name and law of God. to be indifferent to these, or to administer law partially, inflicting punishment upon the weak and unprotected, while the evil deeds of the elevated and strong are winked at, is a virtual abdication of power. Such may bear the sword, but they bear it in vain. They are no more rulers, as Paul speaks of the, the he is a soldier, who neglects or refuses to draw his sword in the heat of the conflict they inspire no terror, evil is put under no salutary restraints, evil in its worst forms, at least. In short, the magistrate, who can claim the subjection here and join is no idler, he acts, even in this, the most trying department of his office, for three. He is the minister of God, So Paul has already, in the first clause of this verse, styled the magistrate, but in a different connection in a different aspect of his functions. Then he considered him as engaged in ministering to the welfare of the good and honest, particularly Christian citizens here as the minister of God in another aspect, and yet not in any materially different sense. God is good. He is a beneficial sovereign. He has established institutions among man for the good of man, and committed their administration to the hands of men. So far as they come up to the standard, these institutions, in their actual operation, exercise a salutary influence over all who subject themselves to their sway and direction. But God is also just a righteous law giver. The divine government gives no countenance to sin it is ever against it. And, hence, the Most High has invested all His institutions with some kind and degree of restraining power, and has given them laws, by which they are to be guided in the disciplinary or punitive department of their functions. In this sense, parents are ministers of God, in the training of their children church officers in the exercise of discipline, and, now, we add, civil rulers in the inflictions of penal law. servants of God, for they enact by His authority, and are limited and directed by His supreme and sovereign enactments. But why does Paul introduce this here? Partly to justify the penal administration of law, partly to gain due respect for the magistrate in this responsible and difficult part of his magistratical calling, and partly to confirm the preceding statement, that the magistracy of which he treats will not allow the wicked to pass. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail-order catalog, Thank you. at SWRB at SWRB.com by phone at 780-450-3730 by fax at 780-468-1096 or by mail at 4710-37A Avenue Edmonton that's E-D-M-O-N-T-O-N Alberta abbreviated capital A capital B Canada T6L3T5. You may also request a free printed catalog. And remember that John Calvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart, from his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions. since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important. When he says, that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.