3. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

3. Principes enim non sunt terrori bonis operibus sed malis; vis ergo non timere potestatem? bene fac, et habebis laudem ab ea;

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. Dei enim minister est tibi in bonum; si vero quid mali feceris, time; non enim frustra gladium gerit; Dei enim minister est, vindex in iram adversus eos qui male agunt. [403]

3. For princes, etc. He now commends to us obedience to princes on the ground of utility; for the causative gar, for, is to be referred to the first proposition, and not to the last verse. Now, the utility is this, -- that the Lord has designed in this way to provide for the tranquillity of the good, and to restrain the waywardness of the wicked; by which two things the safety of mankind is secured: for except the fury of the wicked be resisted, and the innocent be protected from their violence, all things would come to an entire confusion. Since then this is the only remedy by which mankind can be preserved from destruction, it ought to be carefully observed by us, unless we wish to avow ourselves as the public enemies of the human race.

And he adds, Wilt not thou then fear the power? Do good. By this he intimates, that there is no reason why we should dislike the magistrate, if indeed we are good; nay, that it is an implied proof of an evil conscience, and of one that is devising some mischief, when any one wishes to shake off or to remove from himself this yoke. But he speaks here of the true, and, as it were, of the native duty of the magistrate, from which however they who hold power often degenerate; yet the obedience due to princes ought to be rendered to them. For since a wicked prince is the Lord's scourge to punish the sins of the people, let us remember, that it happens through our fault that this excellent blessing of God is turned into a curse.

Let us then continue to honor the good appointment of God, which may be easily done, provided we impute to ourselves whatever evil may accompany it. Hence he teaches us here the end for which magistrates are instituted by the Lord; the happy effects of which would always appear, were not so noble and salutary an institution marred through our fault. At the same time, princes do never so far abuse their power, by harassing the good and innocent, that they do not retain in their tyranny some kind of just government: there can then be no tyranny which does not in some respects assist in consolidating the society of men.

He has here noticed two things, which even philosophers have considered as making a part of a well-ordered administration of a commonwealth, that is, rewards for the good, and punishment for the wicked. The word praise has here, after the Hebrew manner, a wide meaning.

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.

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Footnotes:

[403] The words, "Vindex in iram adversus eos qui male agunt," can hardly be translated; and the latter part is improperly put in the plural. -- Ed.

[404] Vindex in iram, ekdikos eis orgen; "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 Romans 2:5; Romans 3:5; Romans 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.