tians should be, but in these and in like passages the context clearly shows that He is referring to the conduct of the members of the church—not of citizens of earthly governments. We dare not con fuse the government with the church, if we are to understand God’s message concerning both! The mission of the church is to preach the Gospel and lead men to Christ. The conduct of the church is to be one of grace and Christian love, even in the face of persecution and wrong. T he P urpose of C ivil G overnment Now what about civil government? What does God say concerning it? For God’s first instructions about human government in the earth, we turn to the ninth chapter of Genesis. Man in the Garden of Eden had failed God; he had sinned; and righteous judgment had been meted out upon him. He was given a conscience, by which to discern good from evil; but again man utterly failed God. So great were the corruption and violence in the world in the days of Noah, that God sent the flood, to purify the earth, as well as to judge the wickedness that hindered His testimony in the world. Then, after the flood, for the first time God put human govern ment in the hands of man. Why? In order to re strain sin! The foundation of that government, which God put into the hands of Noah and his sons, was capi tal punishment; for He said to Noah these signifi cant words, “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man” (Gen. 9:6). That verse states God’s fundamental, governmental law; and, mark you, this is not a part of the Mosaic Law. It has to do with the government which God placed in the earth long before Moses was bom. He gave that governmental law to Noah, a godly man. Every man, woman, and child in the world should know that verse from God’s Word, which “ cannot be broken” ! Now we see the contrast between the principle of conduct for the church and that for civil gov ernment. For the church God’s will is that she act in grace. For civil government God’s will is justice. As Christians, you and I must deal with our fellow- men in grace, in so far as our personal interests are concerned. But governments must deal in justice. If all the prisons in our land were opened, and all the criminals turned loose upon a helpless people, there would be mercy to the law-breakers in that act, but not justice. If our policemen and judges dealt in grace, they would never convict the mur derer and put him behind prison bars or send him to the electric chair, but then they would not be G race —G od ’ s W ill for the C hurch ; J ustice —G od ’ s W ill for G overnment
righteous or just in their responsibility to their country or state or town. Paul sets forth these contrasting principles in the twelfth and thirteenth chapters of Romans. In chapter twelve he deals with the Christian’s conduct: “ Dearly beloved, avenge not yourselves.. . . If thine enemy hunger, feed him, if he thirst, give him drink” (vv. 19, 20). In chapter thirteen, however, it is a different story. In the first seven verses he shows that God has ordained “ the powers that be,” that they should execute justice in the earth:
“ Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Who soever therefore resisteth the power, resist- eth the ordinance of God: and they that resist shall receive to themselves condemna tion (R .V .; i.e., ‘in the sense of judgment by the magistrates.’ ) 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: 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. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.” (vv. 1-5).
When Paul wrote these words, under the guid ance of the Holy Spirit, saying that the evil ruler is “ the minister of God,” and that he “ beareth not the sword in vain,” he plainly stated that “ the powers that be” are responsible to God for the faithful execution of their duties. Of course, the inspired writer did not mean that the civil ruler is a “minister of God” in a spiritual sense, in the preaching of the Gospel, but, rather, that he is a minister of governmental power put into his hand by God, before whom he shall be called to give an account of his trust. There is no excuse for our confusing the Scrip tures which have to do with the Christian’s per sonal relationship to God and man with those which have to do with civil government. The context al ways makes plain just what God intended for us to understand in each instance. Moreover, in faithfully executing justice in the punishment of law-breakers, we need also to keep in mind the fact that the Gospel offers pardon for the penalty o f sin, even when the sinner has to pay for his crime with his life. “Whoso sheddeth man’s blood, by man shall his blood be shed.” This is God’s governmental law; and yet God offers eternal life, even to the murderer who will confess his sin and put his faith in the atoning work o f the Lord Jesus Christ. It is right that we should pray for the salvation of the condemned man, and seek to lead him to Christ. But a sentimental setting aside
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