The magistrate is invested with punitive power. “He beareth the sword.” This language is partially figurative. The “sword” is the emblem of the power of civil government to inflict pains and penalties. In this respect, civil authority stands in direct and striking contrast to ecclesiastical; for the latter has no other power than that which appeals to the understanding, the heart and the conscience: it can set by means of admonition, reproof, exhortation, and, in the last resort, can place the erroneous and the immoral outside the pale of the visible church. Civil authority sustains itself and enforces its enactments by penalties of a different sort, when necessary. It uses force, not as the only means of securing conformity to its decrees, for it also may use admonition and persuasion — but, as a last resort, when milder measures fail.

James M. Wilson, Civil Government: An Exposition on Romans XIII. 1-7 (Philadelphia: William S. Young, 1853), 67.

The governors to whom the injunction of Paul applies “are not a terror to good works.” To what does Paul here refer? to what class of “works?” Does this phrase mean no more, as Tholuck explains it, than such works as are the opposite of resistance and rebellion? Most certainly not. Such an interpretation puts an entirely new meaning upon the phrase “good works,” and would, moreover, fix upon the apostle the charge of expressing himself with an unaccountable obscurity and meagerness. Does it mean such “works” as industry, honesty, and the orderly discharge of common, social, and relative duties? No doubt these are included in it. But even this is a very defective interpretation. There must be added, at least, such things a s come under the head of common morality. But we go farther. Paul here speaks, not as a mere heathen philosopher, but as a Christian minister, and an apostle of Christ. What then are “good works?” The answer is clear. They are such as the law of Christ demands: they are all the external results and fruits of the operation of the Spirit of Christ. Among these, as already intimated, will be found all that is comprehended under the name of morals; but they include much more — Sabbath sanctification, the public profession of the name and truth of Christ — His worship, and efforts to advance his kingdom and interest. Thus Eph. ii. 10. “Created in Christ Jesus unto “good works.” Tit. ii. 14. “Zealous of good works.” 1 Tim. iii. 1. “He that desireth the office of a bishop desireth a “good work.” 2 Thess. ii. 17. “Stablish you in every good word and work;” this good work being, in part, what is referred to elsewhere in addressing the Thessalonian church, that from them “the word of the Lord had sounded out.” Rev. xiv. 13. “Blessed are the dead which die in the Lord — that they may rest from their labours, and their works do follow them.” It is not denied that, in most of these passages and similar ones, works of morality are meant; but in some, the immediate and only reference is to “works” peculiarly denominated religious, and in no instance can these be excluded. How can we imagine that Paul departed, in the passage before us, from the current meaning which every Christian attaches to this phrase. . . .

But, is this all? Has the “minister of God” [magistrate] fulfilled his whole functions, when he merely secures the religious liberties of the faithful? He has not. He is a “minister for good.” As God’s servant to do his work, he must seek, by some positive acts, the “good” of the friends of God. He must be, in this sense, “a praise” to them that do well. He must give them encouragement and sustain them in their Christian efforts.

James M. Wilson, Civil Government: An Exposition on Romans XIII. 1-7 (Philadelphia: William S. Young, 1853), 52-54, 65.

The magistrate is set up that he may guard the rights of every member of the community — protect the weak against the strong — restrain all violence — promote every good work, and so secure the welfare of the whole community; but surely, as God’s “servant,” he must have a special concern for the name, and cause, and kingdom of God, as these are, in a still higher sense, intrusted [sic] to the faithful, and exemplified in them.

James M. Wilson, Civil Government: An Exposition on Romans XIII. 1-7 (Philadelphia: William S. Young, 1853), 65.

The magistrate is “God’s servant,” and, hence, it must be the end and design of his office to do God’s work. God is his Master, whose law, gospel, glory and kingdom the magistrate must seek to promote: as God is a praise to them that do well, so must the ruler be also, for he is called to act as his servant.

James M. Wilson, Civil Government: An Exposition on Romans XIII. 1-7 (Philadelphia: William S. Young, 1853), 63-64.

The subject of civil government is, in all its aspects, of no little importance. It occupies a large share of men’s thoughts in all enlightened countries, and awakens, just now, the liveliest concern. This is not strange; for its influence is felt in every department of human action. It has to do with the peace, the order, the material prosperity of the commonwealth; with the rights and liberties of the citizens, and exercises no inconsiderable influence upon the interests of morals and religion. In all these respects, in the last particularly, the institution of civil government is deserving the attention of the Christian and of the Christian minister.

James M. Wilson, Civil Government: An Exposition on Romans XIII. 1-7 (Philadelphia: William S. Young, 1853), 5.

Revelation 10:10 And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

Even though it was predicted to John that it would be bitter, he is nevertheless obedient. He eats it, and it went as it was predicted to him: it was sweet, and bitterness followed. Thus the Lord would make the teachers obedient and willing in the time of the seventh trumpet. They would have sweetness in preaching, and bitterness because of that persecution. One is only able to proclaim the gospel and suffer on its account, if he has tasted its sweetness, and if he has eaten it, understands it, and feels the power of it in his heart.

A glance at the world we live in and the day to day reality we know will show us very quickly that human existence is broken. Death and misery are twin curses that certainly did not make it onto the list of observations that caused Louis Armstrong to sing “What a Wonderful World” in his 1967 hit song by the same name. And yet despite the clear evidence to the contrary the prevailing philosophies in our culture would explain death, and the resulting misery, as a natural part of life. Death is normal. Or worse yet, the pain we experience when a loved one dies or as we approach our own death is an illusion or weakness; it is a feeling that must be mastered, subdued before our internal human strength and fortified will to press on. But if we are being honest with ourselves each one of us knows death is not natural and the misery we endure is far from an illusion.

The next obvious question then is “why?” Why is death an ever present intruder in our lives? Why do pain and misery slowly eat away at our happiness like a cancer from the inside out? (For many of us, sadly, it is literally cancer that does this). If death is not normal than why are things abnormal, broken? The Bible tells us that sin entered the world through one man and so death through sin (Rom.5:12). Adam, the first man, who was created by God and declared to be good sinned against God and brought death into the world, not just physical death but spiritual death for every person. In a word, the brokenness is our own fault. This answers the question but thankfully it is not the end of the story. The good news is that God did not leave us here. He promised to save His people through a Redeemer and that Redeemer is Jesus Christ, God’s only Son.

When the fullness had come God sent His Beloved Son into the world to die an accursed death on the cross, the death we should have died. He himself bore our sins on His body on the tree (1 Peter 2:24). And because He was the Son of God death could not hold Him. He was powerfully raised from the grave so that all who would believe in Him might have life and have it abundantly, eternally. This is who we worship and adore, Christ our Risen Savior. This is what it means for Jesus to be the resurrection and the life. A quick glance at the world today will show us death is all around. But if we look to the Son and believe in Him then we know that though we die yet shall we live. To God be the glory through Jesus Christ our Lord!

https://ppcaustin.org/death-and-life/

Integral to the doctrine of providence is the covenant God established with the entire human race, as part of the cosmos, recorded in Genesis 8-9. “Noah and his sons” (Gen. 9:1) are the human race following the flood. The covenant entails the restoration and renewal of the created order, encompassing procreation, dominion, and the food supply. It comes in a new context, after the fall, the ravages of sin, and judgment. It is therefore with the fallen human race that this covenant with Noah is enacted, together with the rest of creation, animate and inanimate. In this covenant, God promises preservation from universal judgment by a flood.

This covenant addresses the modern-day threat that humanity will be destroyed by a nuclear war, of great concern at times such as the Cuban missile crisis of 1962, the cold war confrontation of the mid-1980s, and escalating tensions relating to North Korea. The human race could now be wiped out within an hour or two on a Friday afternoon. Environmental catastrophe is another threat; Moltmann comments, “The standard of living in the USA, Japan and the European Community cannot be universalized without ecologically exterminating humanity.” The Noachic covenant counters this notion, as well as the fear of universal annihilation through a collision with a large asteroid or an eventual cosmic implosion. God affirms that he is in charge of the universe and covenants to preserve it so as to bring his purposes to realization.

No doubt there will continue to be major catastrophes; this is in part the result of sin (Rom. 8:20-23). Pandemics and wars have eliminated one-third of the world’s population on occasions. The Black Death and World War I are stark examples of such horrors. However, in the Noachic covenant God promises that a universal judgment will not occur throughout the age until his planned final judgment. This requires, on our part, active care for the environment, responsible political leadership, and prayer.

The Noachic covenant does not promise simply a restoration of the Adamic state. The gifts of creation are extended. The human food supply is increased to include animal flesh as well as fruit and vegetables. The original creation was but the beginning, not the goal. Moreover, it establishes the covenantal responsibility of all people to God. None can evade it, for it relates to Noah and his sons. It underlines the responsibility of humanity to care for the environment.

Moreover, the Noachic covenant is linked with redemption, the goal of which is the renovation of the cosmos. The New Testament affirms that Christ is the Mediator of creation, who upholds all things by the word of his power (Eph. 1:10; Col. 1:15-20; Heb. 1:1-3; Revelation 21-22). This covenant displays common grace; God’s benevolence extends to the whole human race, irrespective of the redemptive status of any part of it: “God blessed Noah and his sons” (Gen. 9:1).

Robert Letham, Systematic Theology, 294-295.

Two features characterize the revelation of this period [i.e., the period developing and leading up to Noachian revelation]. In the first place, its significance lies not in the sphere of redemption, but in the sphere of the natural development of the race, although it has ultimately an important bearing on the subsequent progress of redemption. Second, revelation here bears on the whole a negative rather than a positive character. It contents itself with bestowing a minimum of grace. A minimum could not be avoided either in the sphere of nature or of redemption, because in the former sphere, without at least some degree of divine interposition, collapse of the world-fabric would have resulted, and in the latter the continuity of fulfilment of the promise would have been broken off, had special grace been entirely withdrawn. These two features find their explanation in the purpose of the period in general. It was intended to bring out the consequences of sin when left so far as possible to itself. Had God permitted grace freely to flow out into the world and to gather strength within a short period [during the post-fall / pre-flood era], then the true nature and consequences of sin would have been very imperfectly disclosed. Man would have ascribed to his own relative goodness what was in reality a product of the grace of God. Hence, before the work of redemption is further carried out, the downward tendency of sin is clearly illustrated, in order that subsequently in the light of this downgrade movement the true divine cause of the upward course of redemption might be appreciated. This constitutes the indirect bearing of the period under review on redemption. . . .

We now come to the Noachian Revelation which took place after the flood. In this positive, constructive measures were taken for the further carrying out of the divine purpose. . . . God declares, ‘I will not again curse the ground any more for man’s sake . . . neither will I smite any more everything living, as I have done. While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and day and night shall not cease’. The regularity of nature in its great fundamental processes will henceforth continue. There is, however, added to this a qualification–‘while the earth remaineth’. This pertains to the eschatological background of the deluge [cp. 1 Pet. 3:20, 21; 2 Pet. 2:5].

Geerhardus Vos, Biblical Theology: Old and New Testaments, 51-52.

Let the word of God be heard with great reverence, which of right is due to God himself and godly things. Let it be heard very attentively; with continual prayers between, and earnest requests. Let it be heard soberly to our profit, that by it we may become the better, that God by us may be glorified, and not that we go curiously about to search out the hidden counsels of God, or desire to be counted skillful and expert in many matters. Let true faith, the glory of God, and our salvation be appointed as the measure and certain end of our hearing and reading (Henry Bullinger, Decades, I.64).

Let us therefore in all things believe the word of God delivered to us by the scriptures. Let us think that the Lord himself, which is the very living and eternal God, doth speak to us by the scriptures. Let us for evermore praise the name and goodness of him, who hath vouchedsafe so faithfully, fully, and plainly to open to us, miserable mortal men, all the means how to live well and holily (Henry Bullinger, Decades, I:57).