for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn’t bear the sword in vain; for he is a servant of God, an avenger for wrath to him who does evil.
Parallel Translations
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for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn’t bear the sword in vain; for he is a servant of God, an avenger for wrath to him who does evil.
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For he is the minister of God for thy welth. But and yf thou do evyll then feare: for he beareth not a swearde for nought: but is the minister of God to take vengeaunce on them that do evyll.
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For he is ye minister of God for thy wealth, but if thou do euill, feare: for he beareth not the sworde for nought: for he is the minister of God to take vengeance on him that doeth euill.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (22)
Passages linked to Romans 13:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 12:19 Don’t seek revenge yourselves, beloved, but give place to God’s wrath. For it is written, “Vengeance belongs to me; I will repay, says the Lord.”
- 2 Chronicles 19:6 and said to the judges, “Consider what you do, for you don’t judge for man, but for Yahweh; and he is with you in the judgment.
- Proverbs 16:14 The king’s wrath is a messenger of death, but a wise man will pacify it.
- Proverbs 20:2 The terror of a king is like the roaring of a lion. He who provokes him to anger forfeits his own life.
- Proverbs 24:23-24 These also are sayings of the wise. To show partiality in judgment is not good. He who says to the wicked, “You are righteous,” peoples will curse him, and nations will abhor him—
- Psalms 82:2-4 “How long will you judge unjustly, and show partiality to the wicked?” “Defend the weak, the poor, and the fatherless. Maintain the rights of the poor and oppressed. Rescue the weak and needy. Deliver them out of the hand of the wicked.”
- Isaiah 1:17 Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.”
- Romans 13:6 For this reason you also pay taxes, for they are servants of God’s service, continually doing this very thing.
- 1 Thessalonians 4:6 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified.
- Jeremiah 5:28 They have grown fat. They shine; yes, they excel in deeds of wickedness. They don’t plead the cause, the cause of the fatherless, that they may prosper; and they don’t defend the rights of the needy.
- Ezekiel 22:27 Her princes within it are like wolves ravening the prey, to shed blood, and to destroy souls, that they may get dishonest gain.
- Ezekiel 25:14 I will lay my vengeance on Edom by the hand of my people Israel. They will do in Edom according to my anger and according to my wrath. Then they will know my vengeance,” says the Lord Yahweh.
- Micah 3:1-4 I said, “Please listen, you heads of Jacob, and rulers of the house of Israel: Isn’t it for you to know justice? You who hate the good, and love the evil; who tear off their skin, and their flesh from off their bones; who also eat the flesh of my people, and peel their skin from off them, and break their bones, and chop them in pieces, as for the pot, and as meat within the cauldron. Then they will cry to Yahweh, but he will not answer them. Yes, he will hide his face from them at that time, because they made their deeds evil.”
- Micah 3:9 Please listen to this, you heads of the house of Jacob, and rulers of the house of Israel, who abhor justice, and pervert all equity.
- Numbers 35:19-27 The avenger of blood shall himself put the murderer to death. When he meets him, he shall put him to death. If he shoved him out of hatred, or hurled something at him while lying in wait, so that he died, or in hostility struck him with his hand, so that he died, he who struck him shall surely be put to death. He is a murderer. The avenger of blood shall put the murderer to death when he meets him. “ ‘But if he shoved him suddenly without hostility, or hurled on him anything without lying in wait, or with any stone, by which a man may die, not seeing him, and cast it on him so that he died, and he was not his enemy and not seeking his harm, then the congregation shall judge between the striker and the avenger of blood according to these ordinances. The congregation shall deliver the man slayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, where he had fled. He shall dwell therein until the death of the high priest, who was anointed with the holy oil. “ ‘But if the man slayer shall at any time go beyond the border of his city of refuge where he flees, and the avenger of blood finds him outside of the border of his city of refuge, and the avenger of blood kills the man slayer, he shall not be guilty of blood,
- Joshua 20:9 These were the appointed cities for all the children of Israel, and for the alien who lives among them, that whoever kills any person unintentionally might flee there, and not die by the hand of the avenger of blood, until he stands trial before the congregation.
- 1 Kings 10:9 Blessed is Yahweh your God, who delighted in you, to set you on the throne of Israel. Because Yahweh loved Israel forever, therefore he made you king, to do justice and righteousness.”
- Proverbs 20:8 A king who sits on the throne of judgment scatters away all evil with his eyes.
- Proverbs 20:26 A wise king winnows out the wicked, and drives the threshing wheel over them.
- Proverbs 31:8-9 Open your mouth for the mute, in the cause of all who are left desolate. Open your mouth, judge righteously, and serve justice to the poor and needy.”
- Ecclesiastes 8:2-5 I say, “Keep the king’s command!” because of the oath to God. Don’t be hasty to go out of his presence. Don’t persist in an evil thing, for he does whatever pleases him, for the king’s word is supreme. Who can say to him, “What are you doing?” Whoever keeps the commandment shall not come to harm, and his wise heart will know the time and procedure.
- Joshua 20:5 If the avenger of blood pursues him, then they shall not deliver up the man slayer into his hand; because he struck his neighbor unintentionally, and didn’t hate him before.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain 4. For he is God’s minister for good, etc.…
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.
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And then he says, An avenger, to execute wrath, 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain God hath armed the Magistrate even with a revenging…
God hath armed the Magistrate even with a revenging sword.
By whom God revengeth the wicked.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 4 For he is the minister of God to…
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.
Ver. 4. For he is the minister] It was written upon the sword of Charles the Great, Decem praeceptorum custos Carolus, Charles is Lord Keeper of the Decalogue.
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For he beareth not the sword in vain] Like St Paul in a glass window, or St George (as they call him) on a sign post.
A revenger to execute wrath] But now we see how every man almost will be a pope in his own cause, depose the magistrate, at least appeal from him to himself.
Upon him that doeth evil] Whether the evil be civil or religious; Non distinguendum, ubi scriptum non distinguit. Not distinquishing where the law does not distinquich, (See Mr Burroughs’ Heartdivisions.) Note this against those that hold that magistrates have nothing to do in matters of religion. See Deu 13:6; Ezr 7:26; Dan 3:29; 1Pe 2:13-14. Their laws bind the conscience per concomitantiam, by way of concomitancy; because they depend upon the law of God, and are agreeable to it; which primarily and per se bindeth. As the soul is said to be in a place per concomitantiam, because it is in the body; so here.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For he is the minister of God to thee…
For he is the minister of God to thee for good: 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.
But if thou do that which is evil, be afraid; for he beareth not the sword in vain: 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
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he beareth not the sword in vain. The sword 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.
For he is the minister of God, a revenger to execute wrath upon him that doeth evil: 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 Rom 12:19. By wrath, here, understand punishment: so in Luk 21:23; Rom 2:8. The word execute is not in the text, but aptly enough supplied by our translators.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here the apostle subjoins a reason, why a magistrate…
Here the apostle subjoins a reason, why a magistrate is not to be unduly dreaded and feared by his subjects who live well, for he is by his institution the minister of God to thee for good, if thou beest a doer of that which is good.
Learn hence, that the magistrate is the minister of God for the good of them over which he is set, especially of them that are virtuous and good: he is a shield to the godly, a husband to the widow, a father to the orphan, a patron to the poor, and a refuge to the oppressed.
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Observe farther, How the magistrate is set forth with the ensign of terror to evil-doers: he has a sword put into his hand by God himself, a sword to wound; not a wooden dagger to scare offenders barely; and a sword, not rusting in the scabbard, but drawn and whetted; he must show it, and strike with it upon a just occasion, and make those feel it who are not awed with the sight of it: He beareth not the sword in vain.
Observe again, Though the magistrate is said to bear a sword, yet he is never called a sword, but a shield often; a shield is for defence, a sword for destruction; intimating, that the magistrate’s power is protection, not destruction; magistrates have swords, but they are shields, and not swords: they have a sword to cut off evil-doers; God help them to draw it upon atheism and blasphemy, upon vice and immorality. One hearty stroke of the magistrate’s sword would stun error and vice more than a thousand sermons.
Observe lastly, The magistrate is said not to snatch or take the sword, but to bear the sword. He doth not wrest it out of the hand of another, but it is put into his hand by God himself: the commission to bear the sword is from God; the magistrate doth not hold his authority by virtue of the sword, but he holds his sword by virtue of his authority. When he draweth the sword, it is not merely backed with an arm of flesh, but with a warrant and commission signed by God himself: He beareth the sword.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For he is the minister of God to thee…
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:
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;
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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:
for he is the minister of God; as is said before, he has his mission, commission, power and authority from him; and is
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The sword - The instrument of capital punishment, which…
The sword - The instrument of capital punishment, which God authorizes him to inflict.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. For he is the minister of God…
Verse 4. For he is the minister of God to thee for good] Here the apostle puts the character of the ruler in the strongest possible light. He is the minister of God-the office is by Divine appointment: the man who is worthy of the office will act in conformity to the will of God: and as the eyes of the Lord are over the righteous, and his ears open to their cry, consequently the ruler will be the minister of God to them for good.
He beareth not the sword in vain] His power is delegated to him for the defence and encouragement of the good, and the punishment of the wicked; and he has authority to punish capitally, when the law so requires: this the term sword leads us to infer.
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For he is the minister of God, a revenger] θεου διακονος εστιν εκδικος, For he is God's vindictive minister, to execute wrath; εις οργην, to inflict punishment upon the transgressors of the law; and this according to the statutes of that law; for God's civil ministers are never allowed to pronounce or inflict punishment according to their own minds or feeling, but according to the express declarations of the law.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain The minister of God - The “servant” of God…
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 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.
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If thou do that ... - 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 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.
A revenger ... - 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 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.
To execute wrath - For an explanation of the word “wrath,” see the notes at 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.)
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain he beareth not the sword in vain--that is, the…
he beareth not the sword in vain--that is, the symbol of the magistrate's authority to punish.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. Minister of God—Though as pagan, antichristian, or worldly,…
4. Minister of God—Though as pagan, antichristian, or worldly, the government is, according to Daniel, a beast, yet as a conservator of society required by the divinely established laws of human nature the governor is the minister of God.
The sword—The ensign of sovereignty. It is the emblem also of death. And as it is placed by God in the hands of the sovereign as the minister of God, so to him is delegated from God the power over life and death in order to secure the just peace of society. The sword is authorized by God to the government, to be used not only in just execution upon the domestic criminal, but in just war against a foreign foe. For one of these rights involves the other. The execution of the criminal is a lesser war upon a single foe. The difference is a difference only in numbers.
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A revenger… doeth evil—According to the apostle the ruler is of God only as a revenger upon him that doeth evil. He is not a minister of God when he is the executioner of the good.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. The passage by no means forbids Christians to…
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.
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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 Rom_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).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) The sword.—Not apparently the dagger worn by the…
(4) The sword.—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.
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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 4. For he is the minister of God to…
4. For he is the minister of God to thee for good. The ruler, the guardian of order and the preserver of peace is, as a rule, a blessing. He beareth not the sword in vain. Not only did the magistrate wear the sword, but one was borne before him in public processions as an emblem of his right to use it in the interests of order and justice.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain for he is a minister of God to thee…
for he is a minister of God to thee for good . [The law-abiding have no fear of the laws, and have just reason to expect the recognition and consideration which are the rightful dues of honesty and probity. "Commendations by magistrates," says Lange, "in opposition to punishments, were common even in ancient times." "When Paul wrote these things," says Grotius, "rage did not riot against the Christians at Rome." Seneca and Burrhus were still in power, and good men were the objects of governmental protection. "How much to be regretted it is," observes Lard, "that rulers do not more generally recognize the fact here stated by the apostle. Instead of this, however, they appear seldom even to dream that they are placed in office merely as God's servants. Rather, they seem to think that they are placed there solely for their own benefit. The fear of God is often not before their eyes, nor yet the good of the people a tithe as much as their own. Too frequently they serve merely self, with no regard for God, and but little for any one else. Such rulers serve not God, but Satan."] But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is a minister of God, an avenger for wrath to him that doeth evil . [As we understand it, the idea which the apostle is seeking to convey is that duties to God and duties to the state are parallel, rather than antagonistic. If the Christian is true to his religion, he need fear neither the state nor God, for God rules, generally speaking, in and through the state, as well as in his providences. If, on the other hand, we do evil, we have reason to fear both God and the state, for the state is merely one of the forms of God's administration. The Romans made much of the sword as symbol of the power of life and death. Her magistrates and officers, holding the power of capital punishment, caused the sword (and the ax) to be borne before them in their public processions. Thus Paul declares that the office-holder is a servant of God to foster the good by praise and commendation, and to suppress the evil as an avenger appointed to inflict wrath--i. e., punishment--upon it.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 13:4 servants (Greek diakonos): The New Testament usually reserves…
13:4 servants (Greek diakonos): The New Testament usually reserves this word to describe Christians who serve God in various capacities. However, it was also used in secular Greek to refer to a civic official. Whether they know it or not, governing authorities are serving God when they administer justice. • they have the power to punish you (literally they do not bear the sword in vain): The sword might simply be a metaphor for punishment of any kind, but some interpreters believe it suggests that human governments, under God’s authority, have the right to carry out capital punishment.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.