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For rulers are not a terror to good works - Here the apostle shows the civil magistrate what he should be: he is clothed with great power, but that power is entrusted to him, not for the terror and oppression of the upright man, but to overawe and punish the wicked. It is, in a word, for the benefit of the community, and not for the aggrandizement of himself, that God has entrusted the supreme civil power to any man. If he should use this to wrong, rob, spoil, oppress, and persecute his subjects, he is not only a bad man, but also a bad prince. He infringes on the essential principles of law and equity. Should he persecute his obedient, loyal subjects, on any religious account, this is contrary to all law and right; and his doing so renders him unworthy of their confidence, and they must consider him not as a blessing but a plague. Yet, even in this case, though in our country it would be a breach of the constitution, which allows every man to worship God according to his conscience, the truly pious will not feel that even this would justify rebellion against the prince; they are to suffer patiently, and commend themselves and their cause to him that judgeth righteously. It is an awful thing to rebel, and the cases are extremely rare that can justify rebellion against the constituted authorities. See the doctrine on Romans 13:1.

Wilt thou then not be afraid of the power? - If thou wouldst not live in fear of the civil magistrate, live according to the laws; and thou mayest expect that he will rule according to the laws, and consequently instead of incurring blame thou wilt have praise. This is said on the supposition that the ruler is himself a good man: such the laws suppose him to be; and the apostle, on the general question of obedience and protection, assumes the point that the magistrate is such.

For rulers - The apostle here speaks of rulers “in general.” It may not be “universally” true that they are not a terror to good works, for many of them have “persecuted” the good; but it is generally true that they who are virtuous have nothing to fear from the laws. It is “universally” true that the design of their appointment by God was, not to injure and oppress the good, but to detect and punish the evil. Magistrates, “as such,” are not a terror to good works.

Are not a terror … - Are not appointed to “punish the good.” Their appointment is not to inspire terror in those who are virtuous and peaceable citizens; compare 1 Timothy 1:9.

But to the evil - Appointed to detect and punish evildoers; and therefore an object of terror to them. The design of the apostle here is evidently to reconcile Christians to submission to the government, from its “utility.” It is appointed to protect the good against the evil; to restrain oppression, injustice, and fraud; to bring offenders to justice, and thus promote the peace and harmony of the community. As it is designed to promote order and happiness, it should be submitted to; and so long as “this” object is pursued, and obtained, government should receive the countenance and support of Christians. But if it departs from this principle, and becomes the protector of the evil and the oppressor of the good, the case is reversed, and the obligation to its support must cease.

Wilt thou not … - If you do evil by resisting the laws, and in any other manner, will you not fear the power of the government? Fear is “one” of the means by which men are restrained from crime in a community. On many minds it operates with much more power than any other motive. And it is one which a magistrate must make use of to restrain men from evil.

Do that which is good - Be a virtuous and peaceable citizen; abstain from crime, and yield obedience to all the just laws of the land,

And thou shalt have praise of the same - Compare 1 Peter 2:14-15. You shall be unmolested and uninjured, and shall receive the commendation of being peaceable and upright citizens. The prospect of that protection, and even of that reputation, is not an unworthy motive to yield obedience to the laws. Every Christian should desire the reputation of being a man seeking the welfare of his country, and the just execution of the laws.

We are not required to defy authorities. Our words, whether spoken or written, should be carefully considered, lest we place ourselves on record as uttering that which would make us appear antagonistic to law and order. We are not to say or do anything that would unnecessarily close up our way. We are to go forward in Christ's name, advocating the truths committed to us. If we are forbidden by men to do this work, then we may say, as did the apostles, “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.” AA 69.1

This chapter is based on Acts 4:32-37 to 5:11.

The words, “We know that Thou sayest and teachest rightly,” had they been sincere, would have been a wonderful admission. But they were spoken to deceive; nevertheless their testimony was true. The Pharisees did know that Christ said and taught rightly, and by their own testimony will they be judged. DA 602.1

Those who put the question to Jesus thought that they had sufficiently disguised their purpose; but Jesus read their hearts as an open book, and sounded their hypocrisy. “Why tempt ye Me?” He said; thus giving them a sign they had not asked, by showing that He read their hidden purpose. They were still more confused when He added, “Show Me a penny.” They brought it, and He asked them, “Whose image and superscription hath it? They answered and said, Caesar's.” Pointing to the inscription on the coin, Jesus said, “Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.” DA 602.2

The spies had expected Jesus to answer their question directly, in one way or the other. If He should say, It is unlawful to give tribute to Caesar, He would be reported to the Roman authorities and arrested for inciting rebellion. But in case He should pronounce it lawful to pay the tribute, they designed to accuse Him to the people as opposing the law of God. Now they felt themselves baffled and defeated. Their plans were disarranged. The summary manner in which their question had been settled left them nothing further to say. DA 602.3

11. See EGW on Mark 12:30. 6BC 1081.1

12. See EGW on Nehemiah 2:4. 6BC 1081.2

17 (2 Corinthians 8:21; 1 Peter 2:12). The Honest Are His Jewels Forever—Truthfulness and frankness should be ever cherished by all who claim to be followers of Christ. God and the right should be the motto. Deal honestly and righteously in this present evil world. Some will be honest when they see that honesty will not endanger their worldly interests, but all who act from this principle will have their names blotted out of the book of life. 6BC 1081.3