EXEGETICAL (ORIGINAL LANGUAGES)
Romans 13:4.
Θεοῦ …
ἀγαθόν] 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 (
διάκονος,
feminine, as in
Romans 16:1; Dem. 762. 4, and frequently) it is, and to the
subjects, for whose benefit (defence, protection, blessing) it is so. The
σοί is the ethical relation of the
Θεοῦ διάκον.
ἐστι, and
εἰς τὸ ἀγαθόν adds the more precise definition.
οὐ γὰρ εἰκῆ]
for not without corresponding reason (frequently so in classical Greek), but in order actually to use it, should the case require.
τὴν μάχαιρ.
φορεῖ] 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
μάχαιρα, although denoting
dagger =
παραξιφός 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. Krüger, Xen.
Anab. i. 8. 7), differing by its curved form from the straight
ξίφος; 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
φορέω (the continued habit of bearing) and
φέρω, see Lobeck,
ad Phryn. p. 585.
Θεοῦ γὰρ διάκ.
κ.
τ.
λ.] ground assigned for the assurance
οὐκ εἰκῆ τ.
μ.
φ., in which the previously expressed proposition is repeated with emphasis, and now its
penal reference is appended.
ἔκδικος εἰς ὀργὴν κ.
τ.
λ.] avenging (
1 Thessalonians 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
ἐστίν, the position of which is here different from the previous one (in opposition to Hofmann), nor on
εἰς ὀργήν (Flatt); it belongs to
ἔκδικος εἰς ὀργ.
Εἰς ὀργήν is not “superfluous and cumbrous” (de Wette), but strengthens the idea.
We may add that our passage proves (comp.
Acts 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.
Romans 13:4.
θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν.
διάκονός is feminine agreeing with
ἐξουσία, which is “almost personified” (Sanday and Headlam). The
σοὶ is not immediately dependent on
διάκονός, 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.
ἐὰν δὲ τὸ κακὸν ποιῇς,
φοβοῦ: only when the individual does that which is contrary to the end set before the State by God—commits
τὸ κακὸν, which frustrates
τὸ ἀγαθὸν—need he fear: but then he must fear.
οὐ γὰρ εἰκῇ: for not for nothing, but for serious use, does the ruler wear the sword. For
εἰκῇcf.1 Corinthians 15:2,
Galatians 3:4.
φορεῖ 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 (
Acts 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
θεοῦ γὰρ διάκονός ἐστιν are repeated, it is the punitive ministry of the magistrate which is alone in view.
ἔκδικος εἰς ὀργὴν: an avenger for wrath.
ὀργὴ in the N.T. almost always (as here) means the wrath of God. It occurs eleven times in Romans: always so. The exceptions are
Ephesians 4:31,
Colossians 3:8,
1 Timothy 2:8,
Jam 1:19 f.
τῷ τὸ κακὸν πράσσοντι = to him who works at evil. The process is presented in
πράσσειν rather than the result.
Cf.Romans 1:32.
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.
4.
he beareth]
weareth. The Cæsars 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
Romans 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).
Romans 13:4.
Θεοῦ γὰρ,
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]—
σοι,
to thee) This
to thee is used with great elegance respecting him, that doeth well, but
τῷ is used indefinitely respecting the evil-doer.—
ΕἸς)
so far as concerns what is good, what is for your advantage.—
τὸ κακὸν,
evil)
Good is marked as in direct antithesis to this
evil in
Romans 13:3, not in
Romans 13:4.—
φορεῖ,
wieldeth [
beareth]), not merely
φέρει,
carries: [
gestat, not
gerit; wields] according to Divine appointment.
[136]
Διάκονος ἐστιν,
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.
Romans 13:4
Beareth (φορεῖ)
Beareth and weareth. A frequentative form of φέρω to bear.
Sword (μάχαιραν)
See onRevelation 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."
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