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T H E K I N G ' S B U S I N E S S
October, 1938
would soon be a world of spoiled men and women, parasites upon society, denying the command that, “If any will not work, neither let him eat” (2 Thess. 3:10, R. V .). Points and Problems "T hou shalt not kill ” (E x. 20:13). Quite a few erroneous notions have been based on this command. Some have regard ed it as a sweeping prohibition covering all forms of life, even animal life. Others have used it against the infliction of capital punishment. But like all the commandments of God, it must be understood in the light of other parts of His Word. Therefore, first, it does not apply to the taking of animal life, for the entire sacri ficial system is based on the shedding of animal blood. And second, it cannot forbid the infliction of capital punishment, for the very law of which it forms an integral part provides for the infliction of the death pen alty on those who are guilty of certain crimes (cf. Lev. 20:1-10 and following). I believe that the meaning of the com mand can be made very plain if it is read with the emphasis on the first word, "Thou shalt not kill.” That is, the command was intended to put an end to every form of personal vengeance. In the Mosaic law we have the legal foundation of an organized government. Now the difference between anarchy and government is just here: In an archy the individual undertakes the inflic tion of vengeance upon those who are guilty of crimes against himself. But when organized government appears, the sword of vengeance is handed over to the gov ernment. Thus when human government is estab lished after the Flood, its chief purpose and justification is the conservation of human life. And its first law is: "Whoso sheddeth man’s blood, by man shall his blood be shed” (Gen. 9 :6 ). That is, the infliction of the death penalty for crime is taken away from the individual and handed over to "man" in the collective and organized sense. If some one deliberately kills a member of my family, according to the law of God the killer deserves to die. But I as an individual, even though I have been wronged personally, have no right to in flict the penalty of the law. That function is reserved for the government, which in a real sense is a "minister of G od . . . to exe cute wrath upon him that doeth evil” (Rom. 13:4). This is exactly what the apostle meant when he wrote in the preceding chapter of Romans, "Dearly beloved, avenge not your selves, but rather give place unto wrath; for it is written, vengeance is mine: I will repay, saith the Lord” (12:19). And this vengeance of God does not always need to wait for the final judgment day, for God takes vengeance on evildoers here and now through the institution of government which He has ordained for this very purpose. “The powers that be are ordained of God” (Rom. 1 3 :1 ). The ruler “beareth not the sword in vain: for he is the minister of God, a re venger to execute wrath” (Rom. 13:4). Ro mans 12 always should be read in direct connection with chapter 13, if we would understand the divine distinction between government and the individual, and also their respective obligations and duties.
be guarded against many unscriptural and evil philosophies which flood the church today. Also, the passage deals with private individuals and has nothing whatever to do with constituted authority. The command against murder is extend ed to include the hatred which would lead to killing if opportunity afforded (vs. 21, 2 2). That hatred is revealed in various expressions of condemnation. There must of necessity be reconciliation with those hated before gifts may be pre sented acceptably at the altar (vs. 23-26). An offerer who harbors hatred takes the place of Cain; it was not the murder of Abel that i condemned Cain, but the hatred which gave birth to the murder. But it is not enough, when the gift is presented, that one should remember what he has against another. W hat is impor tant is what the other has against him! “If . . . thy brother hath ought against thee; . . . first be reconciled to thy brother” (vs. 23, 24). Before the gift is acceptable to God, the offerer is to be reconciled with his brother, whether the brother is reconciled to the offerer or not. How much deeper is the admonition to Christians! For instance, such a passage as Ephesians 4:30-32 goes further than anything found in the Ten Commandments, or the Sermon on the Mount. Christians are exhorted to forgive as God forgives, that is, to forgive because of grace, which means to forgive before there is even a sign of repentance on the part of the wrongdoer. The law demanded "an eye for an eye, and a tooth for a tooth” (Matt. 5 :3 8 ), but grace demands, “Be ye land one to another, tender-hearted, forgiv ing one another, even as God for Christ’s sake hath forgiven you” (Eph. 4 :3 2 ). III. T he L im its (Matt. 5:38-42) This is another passage about which we must remember the setting and purpose if we would avoid error. The reference is to the coming kingdom age. When the king dom is finally set up, the righteous Ruler upon the throne will execute His judgments in the earth and the evildoer will be put away from society—not under a suspended sentence or allowed to roam about on parole. There are some who find difficulty with the saying, "Give to him that asketh thee, . . . ” Even supposing that this instruction formed the rule of conduct for Christians today, which we believe it does not, dispen- sationally, there need be no extreme posi tion taken. There is nothing said about giv ing what is asked, and no definite word about lending what would be borrowed. The giving is entirely within the decision of the one who is asked. Otherwise there BLACKBOARD LESSON
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