Jl XE 15, 1929 The WATCH TOWER 181
My lord delayeth his coming; and shall begin to smite his fellowservants, and to cat and drink with the drunken; the lord of that servant... shall cut him asunder."-Matt. 24:48-51. 13 The Gentile powers use the sword to kill. If the text is applied to the Gentile powers, then it means that such are clothed with power and authority over the Lord's people to literally kill those who are in the church, and that such are avengers of God. Jesus was charged with the evil of sedition, was unjustly judged and killed. In so doing surely the Devil was not acting as God's avenger there. The words of the apostle mean that the sword represents the power which God uses to punish those in the church who do evil and who therefore do contrary to his law by which the church is governed. The creature (or creatures) whom God uses to exercise such power is the avenger to execute wrath upon the evil-doers. 14 This does not mean that every individual in the church may punish at will one or many who he thinks may be doing evil. The Scriptures expressly prohibit a member of the church from so doing. "That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified." (1 Thess. 4:6) The Lord did commit unto others the power to judge and to execute judgment in certain cases. This power he committed to his apostles because they were his special representatives. Paul says that it was reported to him that there was evil in the congregation, and then adds: "For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan [cut him off as with a sword from the ecclesia of God and turn him over to Satan] for the destruction of the flesh, that the spirit [of the church, which is holiness and complete devotion to God] may be saved in the day of the Lord Jesus [at the second coming of the Lord and the gathering of his people]." (1 Cor. 5:1-5; see also Acts 5:1-11; 8:20-22) Christ and the apostles are the rulers in the church, and were already set at the time Paul wrote these words, and to the ecclesia is committed some authority. None of these are a terror to good works; but that power which the Lord uses is a terror to evil works and bears not God's punishing instrument in vain. 15 "-Wherefore ye must needs be subject, not only for wrath, but also for conscience sake." (Rom. 13:5) God has not called his people to set them aside to be victims of his wrath. He called them to be his faithful witnesses and to receive salvation through Christ Jesus. (1 Thess. 5:9) But God's wrath is visited upon those who are disobedient and who do evil. (Eph. 5:5,6) Let no one for a moment believe that God has
appointed so-called "spiritual policemen" to avenge evil-doers in the church. Any punishment that results from anger or personal resentment is entirely wrong. -Col. 3:8; Matt. 5:22. 16 Paul's statement is that if one in the church does evil he shall suffer, and he should refrain from evil for that reason: but he should also for conscience' sake refrain from evil or wrong-doing in the church. If he refrains from evil merely in order that he may escape punishment, his motive is not proper and unselfish. If he refrains from evil because he knows that it is right so to do, and pleasing to God for him to refrain from evil, then he does so because he loves God, and his motive is right and pure and he has a clear conscience. "Now the end of the commandment is love, from a pure heart, and a good conscience, and an undissembled faith."-I Tim. 1:5, Diaglott.
TAXES
17 "For this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing." (Verse 6) The fact that the apostle speaks of paying taxes has been considered a strong argument and has been used to prove that the entire chapter has reference to the Gentile powers. That argument is unsound, and the conclusion is not warranted. The rendering of this text as given by different translators is here set out for the purpose of comparison. 18 "For because of this are ye paying tribute also." (Rotherham) "For the same reason as you pay taxes." (Moffatt) "Why, this is really the reason you pay taxes also." (Weymouth) "For on this account also you pay taxes." -Diaglott. 19 The apostle does not command the payment of taxes or customs to anybody in the church. The epistle was addressed to those Christians who had once been Jews (Rom. 7:1) and who were familiar with the law of the Jews requiring the payment of a poll tax and other taxes imposed for the support of Israel's government. (Ex. 30:11,13) They would understand and did understand that the payment of taxes was a proper thing to do. When Paul wrote to them those Christians were residing in Rome and were paying taxes to the Roman government because not wishing to incur the wrath of Rome, and also for the sake of their own conscience, knowing that they were doing right. 'For this cause,' says the apostle, 'you pay taxes; and moved by the same good reason you should render your dues to Jehovah.' The words of the text, 'for this cause you pay taxes also,' appear to be a parenthetical statement and put in merely, to strengthen the force of the apostle's argument. For what cause do you pay taxes? For conscience' sake for the reason that it is right to pay for what service you receive. 20 Then reverting to the rulers he says: "For, they are God's ministers [servants, not Satan's servants,
