IF WE SHOULD LOSE? (cont.) ments of some of the so-called higher critics. They state that the Bible is not inerrantly inspired since Peter and Paul were not in total agreement. They did have some theological differences, but the very words of Scripture bear out the fact that Peter’s message is exactly the same as that of the Apostle Paul. Both of these great men were led by the Holy Spirit. In the first chapter of First Peter the servant, perhaps in bondage to the licentious Nero, is told—“For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully”—verse 18. Then, “For it is better, if the will of God be so, that ye suffer for well doing, than for evil do ing.” All too frequently Christians bring reproach upon the name of their Saviour because of the sins which they commit and these sins draw public re percussion. As to our relationship with our Government, let us always strive to do good works that any praise that might be given w ill accrue to that of our Saviour. Now let it be clearly understood that the word “power” — in the original — always denotes all type of power: monarchy, aristocracy, or democracy. In looking at verse four may I take the liberty of bringing in a personal incident at this point. I had just come from a meeting, the hour was late, the streets empty, and I wanted to reach home as soon as possible. Before I knew it a red light flashed behind me and shortly a police officer reminded me that I was dring 40 miles an hour in a 25 mile zone. Under the condi tions of the late hour I had not noticed my speed but I soon possessed a traffic ticket. Now I did not feel like calling this officer a minister at that moment. And, by the way, did you know that police officers are ministers? The next time you get a ticket address the officer as “minister” and see what happens. Let us refer to this verse in reading, “For
he (the protector of the law, the gov ernor, magistrate, or the authority) 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.” Then some will ask, “Do you consider corrupt police officers or such persons as Hitler or Khrushchev servants or ministers?” Our answer is, Certainly not, for a person is only a minister when he recognizes and respects the authority of God, if he repudiates that he repudiates the right of holding office. We find in verse four that a minister of God has two duties or responsibili ties: to protect the innocent and to punish wrong doers. His sword is an instrument of both justice and judg ment. This verse does not speak of the minister of the Gospel. For here in the case of the authoritarian, it is the mat ter of maintaining law, order and jus tice. Since God instituted human gov ernment, the magistrate, sayed or un saved, is a servant in regulating the affairs of the human race. This verse four also teaches that capi tal punishment has never been done away with. Some countries, states, or ganizations and pressure groups have either done away with it or would have it restricted. However, capital punish ment, given to men when God insti tuted human government as such, has never been abrogated or done away with. It is, at least, some consolation to know that our chiefs of police, dis trict attorneys—even the head of our FBI, Mr. J. Edgar Hoover, recognize the fact that capital punishment is a deterrent to crime and murder. But more than this, it is a holy, divine order of God as succinctly stated in Genesis the ninth chapter, “Whoso sheddeth man’s blood, by man shall his blood be shed.” And in this connection we read in Romans 13:4, “For he beareth not the sword in vain: for he is the minister of God, revenger to execute wrath upon him that doeth evil.” 8
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