Rom 13:4-5, Eph 2:3, 5:6, 1Th 1:10, 2:16 | Barnes | STEP | Verse 4. 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. 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 rewards of your industry. The magistrate is not appointed directly to reward men, but they practically furnish a reward by protecting and defending them, and securing to them the interests of justice. If thou do that , etc. That is, if any citizen should do evil. Be afraid . Fear the just vengeance of the laws. 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 unmeaning show, but that it will be used to execute the lairs. As this is the design of the power entrusted to him, and as he will exercise his authority, men should be influenced by fear to keep the law, even if there were no better motive. A revenger , etc. In , 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 men 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. To execute wrath . For an explanation of the word wrath , . 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, ( ) and it is neither right nor safe for a community to disregard his solemn decisions. See Blackstone's Commentaries, vol. iv. p. 8, [9. ]

Romans 13:4-5

Verse 4. 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.

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 rewards of your industry. The magistrate is not appointed directly to reward men, but they practically furnish a reward by protecting and defending them, and securing to them the interests of justice.

If thou do that, etc. That is, if any citizen should do evil. Be afraid. Fear the just vengeance of the laws.

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 unmeaning show, but that it will be used to execute the lairs. As this is the design of the power entrusted to him, and as he will exercise his authority, men should be influenced by fear to keep the law, even if there were no better motive.

A revenger, etc. In Rom 12:19, 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 men 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.

To execute wrath. For an explanation of the word wrath, Rom 1:18. 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, (Gen 9:5,6) and it is neither right nor safe for a community to disregard his solemn decisions. See Blackstone's Commentaries, vol. iv. p. 8, [9. ] Verse 5. Wherefore, (διο). The reasons why we should be subject, which the apostle had given, were two:

(1.) That government was appointed by God.

(2.) That violation of the laws would necessarily expose to punishment.

Ye must needs be. It is necessary (αναγκη) to be. This is a word stronger than that which implies mere fitness or propriety. It means, that it is a matter of high obligation and of necessity to be subject to the civil ruler.

Not only for wrath. Not only on account of the fear of punishment; or the fact that wrath will be executed on evil doers.

For conscience' sake. As a matter of conscience, or of duty to God, because he has appointed it, and made it necessary and proper. A good citizen yields obedience because it is the will of God; and a Christian makes it a part of his religion to maintain and obey the just laws of the land. See Mt 22:21. Comp. Eccl 8:2, "I counsel them to keep the king's commandments, and that in regard of the oath of God."

(y) "ye must needs be subject" Ex 8:2

Ephesians 2:3

Verse 3. We all had our conversion. 2Cor 1:12. Comp. 1Pet 4:3.

In the lusts of our flesh. Living to gratify the flesh, or the propensities of a corrupt nature. It is observable here, that the apostle changes the form of the address from "ye" to "we," thus including himself with others, and saying that this was true of all before their conversion. He means undoubtedly to say, that whatever might have been the place of their birth, or the differences of religion under which they had been trained, they were substantially alike by nature. It was a characteristic of all that they lived to fulfil the desires of the flesh and of the mind. The design of the apostle in thus grouping himself with them was, to show that he did not claim to be any better by nature than they were, and that all which any of them had of value was to be traced to the grace of God. There is much delicacy here on the part of the apostle. His object was to remind them of the former grossness of their life, and their exposure to the wrath of God. Yet he does not do it harshly. He includes himself in their number. He says that what he affirms of them was substantially true of himself --of all--that they were under condemnation, and exposed to the Divine wrath.

Fulfilling the desires of the flesh and of the mind. Marg. as in Greek, wills. Complying with the wishes of a depraved nature. The "will of the flesh" is that to which the flesh, or the unrenewed nature of man, prompts; and Paul says that all had been engaged in fulfilling those fleshly propensities. This was clearly true of the heathen, and it was no less true of the unconverted Jew that he lived for himself, and sought to gratify the purposes of a depraved nature, though it might manifest itself in a way different from the heathen. The "will of the mind" referred to here relates to the wicked thoughts and purposes of the unrenewed nature--the sins which relate rather to the intellect than to the gross passions. Such, for instance, are the sins of pride, envy, ambition, covetousness, etc.; and Paul means to say, that before conversion they lived to gratify these propensities, and to accomplish these desires of the soul.

And were by nature, φυσει. By birth, or before we were converted. By conversion and adoption they became the children of God; before that, they were all the children of wrath. This is, I think, the fair meaning of this important declaration. It does not affirm when they began to be such, or that they were such as soon as they were born, or that they were such before they became moral agents, or that they became such in virtue of theft connexion with Adam--whatever may be the truth on these points; but it affirms that before they were renewed, they were the children of wrath. So far as this text is concerned, this might have been true at their very birth; but it does not directly and certainly prove that. It proves that at no time before their conversion were they the children of God, but that their whole condition before that was one of exposure to wrath. Comp. Rom 2:14,27, 1Cor 11:14; Gal 2:15. Some men are born Jews, and some heathen; some free, and some slaves; some white, and some black; some are born to poverty, and some to wealth; some are the children of kings, and some of beggars; but, whatever their rank or condition, they are born exposed to wrath, or in a situation which would render them liable to wrath. But why this is the apostle does not say. Whether for their own sins, or for the sins of another; whether by a corrupted soul, or by imputed guilt; whether they act as moral agents as soon as born, or at a certain period of childhood, Paul does not say.

The children of wrath. Exposed to wrath, or liable to wrath. They did not by nature inherit holiness; they inherited that which would subject them to wrath. The meaning has been well expressed by Doddridge, who refers it "to the original apostasy and corruption, in consequence of which men do, according to the course of nature, fall early into personal guilt, and so become obnoxious to the Divine displeasure." Many modern expositors have supposed that this has no reference to any original tendency of our fallen nature to sin, or to native corruption, but that it refers to the habit of sin, or to the fact of their having been the slaves of appetite and passion. I admit that the direct and immediate sense of the passage is, that they were, when without the gospel, and before they were renewed, the children of wrath; but still the fair interpretation is, that they were born to that state, and that that condition was the regular result of their native depravity; and I do not know a more strong or positive declaration that can be made to show that men are by nature destitute of holiness, and exposed to perdition.

Even as others. That is, "do not suppose that you stand alone, or that you are the worst of the species. You are indeed, by nature, the children of wrath; but not you alone. All others were the same. You have a common inheritance with them. I do not mean to charge you with being the worst of sinners, or as being alone transgressors. It is the common lot of man--the sad, gloomy inheritance to which we all are born." The Greek is, οιλοιποι-- "the remainder, or the others," --including all. Rom 5:1. This doctrine, that men without the gospel are the children of wrath, Paul had fully defended in Romans, chapters 1-3. No truth, perhaps, is more frequently stated in the Bible; none is more fearful and awful in its character. What a declaration, that we "are by nature the children of wrath!" Who should not inquire what it means? Who should not make an effort to escape from the wrath to come, and become a child of glory and an heir of life?

(a) "all had" 1Pet 4:3 (*) "lusts" "desires" (1) "desires" "wills"

Ephesians 5:6

Verse 6. Let no man deceive you. Let no one, by artful plans, persuade you that there will be no danger from practising these vices. We may suppose that they would be under strong temptations to mingle in the gay and festive scenes where these vices were not frowned on, or where they were practised; or that they might be tempted to commit them by some of the plausible arguments which were then used for theft indulgence. Many of their friends may have been in these circles; and they would endeavour to convince them that such were the customs which had been long practised, and that there could be no harm still in theft indulgence. Not a few philosophers endeavoured, as is well known, to defend some of these practices, and even practised them themselves. Rom 1:1 and following. It required, therefore, all the authority of an apostle to convince them, that however plausible were the arguments in defence of them, they certainly exposed those who practised them to the wrath of God.

For because of these things cometh the wrath of God. Rom 1:18; Rom 2:8; Rom 2:9.

Upon the children of disobedience. Mt 1:1; Rom 2:8.

1 Thessalonians 1:10

Verse 10. And to wait for his Son from heaven, It is clear from this and from other parts of these two epistles, that the return of the Lord Jesus to this world was a prominent subject of the preaching of Paul at Thessalonica. No small part of these epistles is occupied with stating the true doctrine on this point, (1 Thess. iv., v.,) and in correcting the errors which prevailed in regard to it after the departure of Paul. Perhaps we are not to infer, however, that this doctrine was made more prominent there than others, or that it had been inculcated there more frequently than it had been elsewhere; but the apostle adverts to it here particularly because it was a doctrine so well fitted to impart comfort to them in their trials, 1Thes 4:13-18, and because, in that connexion, it was so well calculated to rouse them to vigilance and zeal, 1Thes 5:1-11. He makes it prominent in the second epistle, because material errors prevailed there in reference to it, which needed to be corrected. In the passage before us, he says that the return of the Son of God from heaven was an important point which had been insisted on when he was there, and that their conduct, as borne witness to by all, had shown with what power it had seized upon them, and what a practical influence it had exerted in their lives. They lived as if they were "waiting" for his return. They fully believed in it; they expected it. They were looking out for it, not knowing when it might occur, and as if it might occur at any moment. They were, therefore, dead to the world, and were animated with an earnest desire to do good. This is one of the instances which demonstrate that the doctrine that the Lord Jesus will return to our world, is fitted, when understood in the true sense revealed in the Scriptures, to exert a powerful influence on the souls of men. It is eminently adapted to comfort the hearts of true Christians in the sorrows, bereavements, and sicknesses of life, Jn 14:1-3; Acts 1:11, 1Thes 4:13-18, 2Pet 3:8,9; to lead us to watchfulness, and to an earnest inquiry into the question whether we are prepared to meet him, Mt 24:37-44, 25:13; to make us dead to the world, and to lead us to act as becomes the children of light, 1Thes 5:5-9; to awaken and arouse impenitent and careless sinners, 1Thes 5:2,3, 2Pet 3:3-7; and to excite Christians to self-denying efforts to spread the gospel in distant lands, as was the case at Thessalonica. Every doctrine of the gospel is adapted to produce some happy practical effects on mankind; but there are few that are more full of elevated and holy influences than that which teaches that the Lord Jesus will return to the earth, and which leads the soul to wait for his appearing. Comp. 1Cor 1:7; Php 3:20.

Whom he raised from the dead. Acts 2:24, also Acts 2:25-32; 1Cor 15:4; also 1Cor 15:5-9. Paul probably means to intimate here, that this was one of the great truths which they had received, that the Lord Jesus had been raised from the dead. We know it was a prominent doctrine wherever the gospel was preached.

Which delivered us from the wrath to come. Another of the prominent doctrines of Christianity, which was undoubtedly always inculcated by the first preachers of religion. The "wrath to come" is the Divine indignation which will come upon the guilty, Mt 3:7. From that Christ delivers us by taking our place, and dying in our stead. It was the great purpose of his coming to save us from this approaching wrath. It follows from this

(1.) that there was wrath which man had to dread, since Jesus came to deliver us from something that was real, and not from what was imaginary; and

(2.) that the same wrath is to be dreaded now by all who are not united to Christ, since in this respect they are now just as all were before he died; that is, they axe exposed to fearful punishment, from which he alone can deliver. It may be added, that the existence of this wrath is real, whether men believe it or not; for the fact of its existence is not affected by our belief or unbelief.

(d) "wait for his Son" Php 3:20 (e) "wrath to come" Mt 3:7, Rom 5:9

REMARKS

This chapter teaches,

(1.) That it is right to commend those who do well, 1Thes 1:3. Paul was never afraid of injuring any one by commending him when he deserved it; nor was he ever afraid to rebuke when censure was due.

(2.) Christians are chosen to salvation, 1Thes 1:4. Their hope of heaven depends on the "election of God."

(3.) It is possible for a people to know that they are chosen of God, and to give such evidence of it that others shall know it also, 1Thes 1:4. It is possible for a church to evince such a spirit of piety, self-denial, love, and holiness, and such a desire to spread the gospel, as to show that they are "chosen of God," or that they are a true church. This question is not to be determined by their adherence to certain rites and forms; by their holding to the sentiments of an orthodox creed; or by their zeal in defence of the "apostolic succession," but by their bringing forth "the fruits of good living." In determining that the church at Thessalonica was "chosen of God," Paul does not refer to its external organization, or to the fact that it was founded by apostolic hands, or that it had a true ministry and valid ordinances, but to the fact that it evinced the true spirit of Christian piety; and, particularly, that they had been zealous in sending the gospel to others. There were three things to which he referred:

1. That the gospel had power over themselves, inducing them to abandon their sins;

2. that it had such influence on their lives that others recognised in them the evidence of true religion; and,

3. that it made them benevolent, and excited them to make efforts to diffuse its blessings abroad.

(4.) If a church may know that it is chosen or elected of God, it is true of an individual also that he may know it. It is not by any direct revelation from heaven; not by an infallible communication of the Holy Spirit; not by any voice or vision; but it is in the same way in which this may be evinced by a church. The conversion of an individual, or his "election of God," may be certainly known by himself, if,

1. the gospel is received as "the word of God," and induces him to abandon his sins;

2. if it leads him to pursue such a life that others shall see that he is actuated by Christian principles; and,

3. if he makes it his great aim in life to do good and to diffuse abroad, as far as he can, that religion which he professes to love. He who finds in his own heart and life evidence of these things, need not doubt that he is among the "chosen of God."

(5.) The character of piety in the life of an individual Christian, and in a church, is often determined by the manner in which the gospel is embraced at first, and by the spirit with which the Christian life is entered on. 1Thes 1:5; 1Thes 1:6. If so, then this fact is of immense importance in the question about organizing a church, and about making a profession of religion. If a church is so organized as to have it understood that it shall be to a considerable extent the patron of worldly amusements--a" half-way house" between the world and religion--that purpose will determine all its subsequent character, unless it shall be counteracted by the grace of God. If it be organized so as to look with a benignant and tolerant eye on gayety, vanity, self-indulgence, ease, and what are called the amusements and pleasures of life, it is not difficult to see what will be its character and influence. How can such a church diffuse far and near the conviction that it is "chosen of God," as the church at Thessalonica did? And so of an individual. Commonly, the whole character of the religious life will be determined by the views with which the profession of religion is made. If there be a propose to enjoy religion and the world too; to be the patron of fashion as well as a professed follower of Christ; to seek the flattery or the plaudits of man as well as the approbation of God, that purpose will render the whole religious life useless, vacillating, inconsistent, miserable. The individual will live without the enjoyment of religion, and will die leaving little evidence to his friends that he has gone to be with God. If, on the other hand, there be singleness of purpose, and entire dedication to God at the commencement of the Christian life, the religious career will be one of usefulness, respectability, and peace. The most important period in a man's life, then, is that when he is pondering the question whether he shall make a profession of religion.

(6.) A church in a city should cause its influence to be felt afar, 1Thes 1:7,9. This is true, indeed, of all other churches, but it is especially so of a church in a large town. Cities will be centres of influence in fashion, science, literature, religion, and morals. A thousand ties of interest bind them to other parts of a land; and thought in fact, there may be, as there often is, much more intelligence in a country neighbourhood than among the same number of inhabitants taken promiscuously from a city; and though there may be, as there often is, far more good sense and capability to appreciate religious truth in a country congregation than in a congregation in a city, yet it is true that the city will be the radiating point of influence. This, of course, increases the responsibility of Christians in a city, and makes it important that, like those of Thessalonica, they should be models of self-denial, and of efforts to spread the gospel.

(7.) A church in a commercial town should make use of its peculiar influence to spread the gospel abroad, 1Thes 1:7-9. Such a place is connected with remote lands, and those who, for commercial purposes, visit distant ports from that place, should bear with them the spirit of the gospel. Such, too, should be the character of piety in the churches in such a city, that all who visit it for any purpose, should see the reality of religion, and be led to bear the honourable report of it again to their own land.

(8.) Such, too, should be the piety of any church. The church at Thessalonica evinced the true spirit of religion, 1Thes 1:7-9. Its light shone afar. It sent out those who went to spread the gospel. Its members, when they went abroad, showed that they were influenced by higher and purer principles than those which actuated them before conversion, and than were evinced by the heathen world. Those who visited them, also, saw that there was a reality in religion, and bore an honourable report of it again to their own lands. Let any church evince this spirit, and it will show that it is "chosen of God," or a true church; and wherever there is a church formed after the primitive model, these traits will always be seen.

(9.) It is our duty and privilege to "wait for the Son of God to return from heaven." We know not when his appearing, either to remove us by death, or to judge the world, will be; and we should therefore watch and be ready. The hope of his return to our world to raise the dead, and to convey his ransomed to heaven, is the brightest and most cheering prospect that dawns on man; and we should be ready, whenever it occurs, to hail him as our returning Lord, and to rush to his arms as our glorious Redeemer. It should be always the characteristic of our piety, as it was that of John, to say, "Even so, come, Lord Jesus," Rev 22:20.

1 Thessalonians 2:16

Verse 16. Forbidding us to speak to the Gentiles. See Acts 17:5,13. No particular instance is mentioned in the life of Paul previous to this, when they had formally commanded him not to preach to the heathen; but no one can doubt that this was one of the leading points of difference between him and them. Paul maintained, that the Jews and Gentiles were now on a level with regard to salvation; that the wall of partition was broken down; that the Jew had no advantages over the rest of mankind in this respect, and that the heathen might be saved without becoming Jews, or being circumcised, Rom 2:25-29; Rom 3:22-31; Col 1:25. The Jews did not hold it unlawful "to speak to the Gentiles," and even to offer to them eternal life, (Mt 23:15;) but it was only on condition that they should become proselytes to their religion, and should observe the institutions of Moses. If saved, they held that it would be as Jews--either originally such, or such by becoming proselytes. Paul maintained just the opposite opinion, that heathens might be saved without becoming proselytes to the Jewish system, and that, in fact, salvation was as freely offered to them as to the children of Abraham. Though there are no express instances in which they prohibited Paul from speaking to the Gentiles recorded before the date of this epistle, yet events occurred afterwards which showed what were their feelings, and such as to make it in the highest degree probable that they had attempted to restrain him. See Acts 22:21,22. "And he [Christ] said unto me [Paul,] Depart, for I will send thee far hence unto the Gentiles. And they [the Jews] gave him audience unto this word, and then lift up their voices and said, Away with such a fellow from the earth, for it is not fit that he should live."

That they might be saved. That is, as freely as others, and on the same terms, not by conversion to Judaism, but by repentance and faith.

To fill up their sins alway. At all times παντοτε--in every generation. That is, to do now as they have always done, by resisting God and exposing themselves to his wrath. The idea is, that it had been a characteristic of the nation, at all times, to oppose God, and that they did it now in this manner in conformity with their fixed character. Comp. Acts 7:51-53, and Mt 23:32, on the expression, "Fill ye up then the measure of your fathers."

For the wrath is come upon them.This cannot mean that the wrath of God had been then actually poured out upon them in the extreme degree referred to, or that they had experienced the full expressions of the Divine displeasure, for this epistle was written before the destruction of their city and temple, (see the Introduction;) but that the cup of their iniquity was full; that they were, in fact, abandoned by God; that they were the objects, even then, of his displeasure, and that their destruction was so certain, that it might be spoken of as an indubitable fact. The "wrath of God" may be said to have come upon a man when he abandons him, even though there may not be as yet any external expressions of his indignation. It is not punishment that constitutes the wrath of God. That is the mere outward expression of the Divine indignation; and the wrath of God may, in fact, have come upon a man when as yet there are no external tokens of it. The overthrow of Jerusalem and the temple, were but the outward expressions of the Divine displeasure at their conduct. Paul, inspired to speak of the feelings God, describes that wrath as already existing in the Divine mind; Comp. Rom 1:18.

To the uttermost. Gr. ειςτελος, to the end; that is, until wrath shall be complete or exhausted; or wrath in the extremest degree. It does not mean "to the end of their race or history;" nor necessarily to the remotest periods of time, but to that which constitutes completion, so that there should be nothing lacking of that which would make indignation perfect: ειςτελος--thoroughly, entirely, through and through." Passow. Some have understood this as meaning at the last or at length, as Macknight, Rosenmuller, Koppe, and Wetstein; others as referring to duration, meaning, that it would follow them everywhere; but the more correct interpretation seems to be to refer it to that extremity of calamity and woe which was about to come upon the nation. For an account of this, Mt 24:21.

(b) "forbidding" Acts 17:5,13, 18:12 (c) "fill up" Gen 15:16, Mt 23:32 (d) "uttermost" Rev 22:11