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But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/romans/13-4.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/romans/13-4.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > Romans 13:4</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../romans/13-3.htm" title="Romans 13:3">◄</a> Romans 13:4 <a href="../romans/13-5.htm" title="Romans 13:5">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">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 <i>execute</i> wrath upon him that doeth evil.</div><div id="jump">Jump to: <a href="/commentaries/alford/romans/13.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/romans/13.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/romans/13.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/romans/13.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/romans/13.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/romans/13.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/romans/13.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/romans/13.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/romans/13.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/romans/13.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/romans/13.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/romans/13.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/romans/13.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/romans/13.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/romans/13.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/romans/13.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/romans/13.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/romans/13.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/romans/13.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/romans/13.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/romans/12-21.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/romans/13.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/romans/13.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/romans/13.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/romans/13.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/romans/13.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/romans/13.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/romans/13.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/romans/13.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/romans/13.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/romans/13.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/newell/romans/13.htm" title="Newell Commentary">Newell</a> • <a href="/commentaries/parker/romans/13.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/romans/13.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/romans/13.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/romans/13.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/romans/13.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/romans/13.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/romans/13.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/romans/13.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/romans/13.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/romans/13.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/romans/13.htm">Ellicott's Commentary for English Readers</a></div>(4) <span class= "bld">The sword.</span>—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.<p>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.<p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/romans/13.htm">Matthew Henry's Concise Commentary</a></div>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.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/romans/13.htm">Barnes' Notes on the Bible</a></div>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.<p>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.<p>If thou do that ... - That is, if any citizen should do evil.<p>Be afraid - Fear the just vengeance of the laws.<p>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.<p>A revenger ... - In <a href="http://biblehub.com/romans/12-19.htm">Romans 12:19</a>, 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.<p>To execute wrath - For an explanation of the word "wrath," see the notes at <a href="/romans/1-18.htm">Romans 1:18</a>. 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 <a href="http://biblehub.com/genesis/9-5.htm">Genesis 9:5-6</a>, and it is neither right nor safe for a community to disregard his solemn decisions; see "Blackstone's Commentaries," vol. iv. p. 8, (9.) <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/romans/13.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>4. he beareth not the sword in vain—that is, the symbol of the magistrate's authority to punish.<div class="vheading2"><a href="/commentaries/poole/romans/13.htm">Matthew Poole's Commentary</a></div> <span class="bld">For he is the minister of God to thee for good:</span> 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 God’s ministers, and there is one common end of their ministry, which is the good and welfare of mankind. <span class="p"><br /><br /></span><span class="bld">But if thou do that which is evil, be afraid; for he beareth not the sword in vain:</span> 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 <span class="p"><br /><br /></span><span class="bld">he beareth not the sword in vain.</span> The <span class="ital">sword</span> 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. <span class="p"><br /><br /></span><span class="bld">For he is the minister of God, a revenger to execute wrath upon him that doeth evil:</span> 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 God’s officer to execute wrath upon him that doeth evil; he is in God’s room upon earth, and doth the work which primarily belongeth unto him: see <span class="bld"><a href="/romans/12-19.htm" title="Dearly beloved, avenge not yourselves, but rather give place to wrath: for it is written, Vengeance is mine; I will repay, said the Lord.">Romans 12:19</a></span>. By <span class="ital">wrath, </span> here, understand punishment: so in <span class="bld"><a href="/luke/21-23.htm" title="But woe to them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath on this people.">Luke 21:23</a> <a href="/romans/2-8.htm" title="But to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,">Romans 2:8</a></span>. The word <span class="ital">execute</span> is not in the text, but aptly enough supplied by our translators. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/romans/13.htm">Gill's Exposition of the Entire Bible</a></div>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: <p>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; <p>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: <p>for he is the minister of God; as is said before, he has his mission, commission, power and authority from him; and is <p>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. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/romans/13.htm">Geneva Study Bible</a></div><span class="cverse2">For he is the minister of God to thee for good. <span class="cverse3">{6}</span> 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 <span class="cverse3">{c}</span> revenger to <i>execute</i> wrath upon him that doeth evil.</span><p>(6) God has armed the magistrate even with an avenging sword.<p>(c) By whom God avenges the wicked.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/romans/13.htm">Meyer's NT Commentary</a></div><a href="/romans/13-4.htm" title="For he is the minister of God to you for good. But if you do that which is evil, be afraid; for he bears not the sword in vain: for he is the minister of God, a revenger to execute wrath on him that does evil.">Romans 13:4</a>. <span class="greekheb">Θεοῦ</span> … <span class="greekheb">ἀγαθόν</span>] 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 <span class="ital">God</span>, whose servant (<span class="greekheb">διάκονος</span>, <span class="ital">feminine</span>, as in <a href="/romans/16-1.htm" title="I commend to you Phebe our sister, which is a servant of the church which is at Cenchrea:">Romans 16:1</a>; Dem. 762. 4, and frequently) it is, and to the <span class="ital">subjects</span>, for whose benefit (defence, protection, blessing) it is so. The <span class="greekheb">σοί</span> is the ethical relation of the <span class="greekheb">Θεοῦ διάκον</span>. <span class="greekheb">ἐστι</span>, and <span class="greekheb">εἰς τὸ ἀγαθόν</span> adds the more precise definition.<span class="p"><br /><br /></span><span class="greekheb">οὐ γὰρ εἰκῆ</span>] <span class="ital">for not without corresponding reason</span> (frequently so in classical Greek), but in order actually to use it, should the case require.<span class="p"><br /><br /></span><span class="greekheb">τὴν μάχαιρ</span>. <span class="greekheb">φορεῖ</span>] What is meant is not the <span class="ital">dagger</span>, which the Roman emperors and the governing officials next to them were accustomed to wear as the token of their <span class="ital">jus vitae et necis</span> (Aurel. Vict. 13; Grotius and Wetstein <span class="ital">in loc</span>.); for <span class="greekheb">μάχαιρα</span>, although denoting <span class="ital">dagger</span> = <span class="greekheb">παραξιφός</span> in the classics (see Spitzner on Hom. <span class="ital">Il</span>. xviii. 597; Duncan, <span class="ital">Lex</span>. ed. Rost, p. 715), means in the N. T. always <span class="ital">sword</span>, viii. 35, according to Xen. <span class="ital">r. eq.</span> xii. 11 (but comp. Krüger, Xen. <span class="ital">Anab.</span> i. 8. 7), differing by its curved form from the straight <span class="greekheb">ξίφος</span>; and also among the Greeks the <span class="ital">bearing of the sword</span> (Philostr. <span class="ital">Vit. Ap</span>. 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, <span class="ital">Cur</span>. On the distinction between <span class="greekheb">φορέω</span> (the continued habit of bearing) and <span class="greekheb">φέρω</span>, see Lobeck, <span class="ital">ad Phryn.</span> p. 585.<span class="p"><br /><br /></span><span class="greekheb">Θεοῦ γὰρ διάκ</span>. <span class="greekheb">κ</span>.<span class="greekheb">τ</span>.<span class="greekheb">λ</span>.] ground assigned for the assurance <span class="greekheb">οὐκ εἰκῆ τ</span>. <span class="greekheb">μ</span>. <span class="greekheb">φ</span>., in which the previously expressed proposition is repeated with emphasis, and now its <span class="ital">penal</span> reference is appended.<span class="p"><br /><br /></span><span class="greekheb">ἔκδικος εἰς ὀργὴν κ</span>.<span class="greekheb">τ</span>.<span class="greekheb">λ</span>.] avenging (<a href="/1_thessalonians/4-6.htm" title="That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.">1 Thessalonians 4:6</a>; <a href="http://apocrypha.org/wisdom_of_solomon/12-12.htm" title="For who shall say, What hast thou done? or who shall withstand thy judgment? or who shall accuse thee for the nations that perish, whom thou made? or who shall come to stand against thee, to be revenged for the unrighteous men?">Wis 12:12</a>; <a href="http://apocrypha.org/ecclesiasticus/30-6.htm" title="He left behind him an avenger against his enemies, and one that shall requite kindness to his friends.">Sir 30:6</a>; Herodian, vii. 4. 10; Aristaenet. i. 27) <span class="ital">in behalf of wrath</span> (for the execution of wrath) <span class="ital">for him who does evil</span>. This dative of reference is neither dependent on <span class="greekheb">ἐστίν</span>, the position of which is here different from the previous one (in opposition to Hofmann), nor on <span class="greekheb">εἰς ὀργήν</span> (Flatt); it belongs to <span class="greekheb">ἔκδικος εἰς ὀργ</span>. <span class="greekheb">Εἰς ὀργήν</span> is not “superfluous and cumbrous” (de Wette), but strengthens the idea.<span class="p"><br /><br /></span>We may add that our passage proves (comp. <a href="/acts/25-11.htm" title="For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me to them. I appeal to Caesar.">Acts 25:11</a>) that the abolition of the <span class="ital">right</span> 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 <span class="ital">right itself</span>, but to its <span class="ital">abuse</span> in legislation and practice.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/romans/13.htm">Expositor's Greek Testament</a></div><a href="/romans/13-4.htm" title="For he is the minister of God to you for good. But if you do that which is evil, be afraid; for he bears not the sword in vain: for he is the minister of God, a revenger to execute wrath on him that does evil.">Romans 13:4</a>. <span class="greekheb">θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν</span>. <span class="greekheb">διάκονός</span> is feminine agreeing with <span class="greekheb">ἐξουσία</span>, which is “almost personified” (Sanday and Headlam). The <span class="greekheb">σοὶ</span> is not immediately dependent on <span class="greekheb">διάκονός</span>, 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, <span class="ital">viz.</span>, the maintenance of the moral order in society; and this situation is one the benefit of which redounds to the individual. <span class="greekheb">ἐὰν δὲ τὸ κακὸν ποιῇς</span>, <span class="greekheb">φοβοῦ</span>: only when the individual does that which is contrary to the end set before the State by God—commits <span class="greekheb">τὸ κακὸν</span>, which frustrates <span class="greekheb">τὸ ἀγαθὸν</span>—need he fear: but then he must fear. <span class="greekheb">οὐ γὰρ εἰκῇ</span>: for not for nothing, but for serious use, does the ruler wear the sword. For <span class="greekheb">εἰκῇ</span> <span class="ital">cf.</span> <a href="/1_corinthians/15-2.htm" title="By which also you are saved, if you keep in memory what I preached to you, unless you have believed in vain.">1 Corinthians 15:2</a>, <a href="/galatians/3-4.htm" title="Have you suffered so many things in vain? if it be yet in vain.">Galatians 3:4</a>. <span class="greekheb">φορεῖ</span> 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 (<a href="/acts/25-11.htm" title="For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me to them. I appeal to Caesar.">Acts 25:11</a>); 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 <span class="ital">it</span>, 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 <span class="greekheb">θεοῦ γὰρ διάκονός ἐστιν</span> are repeated, it is the punitive ministry of the magistrate which is alone in view. <span class="greekheb">ἔκδικος εἰς ὀργὴν</span>: an avenger for wrath. <span class="greekheb">ὀργὴ</span> in the N.T. almost always (as here) means the wrath of God. It occurs eleven times in Romans: always so. The exceptions are <a href="/ephesians/4-31.htm" title="Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice:">Ephesians 4:31</a>, <a href="/colossians/3-8.htm" title=" But now you also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.">Colossians 3:8</a>, <a href="/1_timothy/2-8.htm" title="I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.">1 Timothy 2:8</a>, <a href="/james/1-19.htm" title="Why, my beloved brothers, let every man be swift to hear, slow to speak, slow to wrath:">Jam 1:19</a> f. <span class="greekheb">τῷ τὸ κακὸν πράσσοντι</span> = to him who works at evil. The process is presented in <span class="greekheb">πράσσειν</span> rather than the result. <span class="ital">Cf.</span> <a href="/romans/1-32.htm" title="Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.">Romans 1:32</a>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/romans/13.htm">Cambridge Bible for Schools and Colleges</a></div>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 <span class="ital">not</span> that of human nature), to emphasize the Christian’s <span class="ital">duties</span> far more than his <span class="ital">rights</span>.<span class="p"><br /><br /></span><span class="bld">4</span>. <span class="ital">he beareth</span>] <span class="bld">weareth</span>. 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.<span class="p"><br /><br /></span><span class="ital">the sword</span>] 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 <a href="/romans/8-35.htm" title="Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?">Romans 8:35</a>, where no doubt the execution of martyrs is in view. The two passages are a suggestive contrast and mutual illustration.<span class="p"><br /><br /></span><span class="ital">in vain</span>] i.e. <span class="bld">without cause</span>, 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 <span class="ital">credentials</span> are given: “he is <span class="ital">God’s minister</span>.”<span class="p"><br /><br /></span><span class="ital">to execute wrath</span>] Lit. <span class="bld">unto wrath;</span> to inflict the consequences of the displeasure (of the ruler. See next note).<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/romans/13.htm">Bengel's Gnomen</a></div><a href="/romans/13-4.htm" title="For he is the minister of God to you for good. But if you do that which is evil, be afraid; for he bears not the sword in vain: for he is the minister of God, a revenger to execute wrath on him that does evil.">Romans 13:4</a>. <span class="greekheb">Θεοῦ γὰρ</span>, <span class="ital">for of God</span>) 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]—<span class="greekheb">σοι</span>, <span class="ital">to thee</span>) This <span class="ital">to thee</span> is used with great elegance respecting him, that doeth well, but <span class="greekheb">τῷ</span> is used indefinitely respecting the evil-doer.—<span class="greekheb"><span class="bld"><span class="ital">ΕἸς</span></span></span>) <span class="ital">so far as concerns</span> what is good, what is for your advantage.—<span class="greekheb">τὸ κακὸν</span>, <span class="ital">evil</span>) <span class="ital">Good</span> is marked as in direct antithesis to this <span class="ital">evil</span> in <a href="/romans/13-3.htm" title="For rulers are not a terror to good works, but to the evil. Will you then not be afraid of the power? do that which is good, and you shall have praise of the same:">Romans 13:3</a>, not in <a href="/romans/13-4.htm" title="For he is the minister of God to you for good. But if you do that which is evil, be afraid; for he bears not the sword in vain: for he is the minister of God, a revenger to execute wrath on him that does evil.">Romans 13:4</a>.—<span class="greekheb">φορεῖ</span>, <span class="ital">wieldeth</span> [<span class="ital">beareth</span>]), not merely <span class="greekheb">φέρει</span>, <span class="ital">carries:</span> [<span class="ital">gestat</span>, not <span class="ital">gerit; wields</span>] according to Divine appointment.<span class="p"><br /><br /></span>[136] <span class="greekheb">Διάκονος ἐστιν</span>, <span class="ital">He is the minister</span>) 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.<span class="p"><br /><br /></span>Romans 13:4<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/romans/13.htm">Vincent's Word Studies</a></div>Beareth (φορεῖ)<p>Beareth and weareth. A frequentative form of φέρω to bear.<p>Sword (μάχαιραν)<p>See on <a href="/revelation/6-4.htm">Revelation 6:4</a>. 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. 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