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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 13:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
We are here taught how to conduct ourselves towards magistrates, and those that are in authority over us, called here the higher powers, intimating their authority (they are powers), and their dignity (they are higher powers), including not only the king as supreme, but all inferior magistrates under him: and yet it is expressed, not by the persons that are in that power, but the place of power itself, in which they are. However the persons themselves may be wicked, and of those vile persons whom the citizen of Zion contemneth (Psa 15:4), yet the just power which they have must be submitted to and obeyed. The apostle had taught us, in the foregoing chapter, not to avenge ourselves, nor to recompense evil for evil; but, lest it should seem as if this did cancel the ordinance of a civil magistracy among Christians, he takes occasion to assert the necessity of it, and of the due infliction of punishment upon evil doers, however it may look like recompensing evil for evil. Observe,
I.The duty enjoined:
Let every soul be subject. Every soul - every person, one as well as another, not excluding the clergy, who call themselves spiritual persons, however the church of Rome may not only exempt such from subjection to the civil powers, but place them in authority above them, making the greatest princes subject to the pope, who thus exalteth himself above all that is called God. - Every soul. Not that our consciences are to be subjected to the will of any man. It is God's prerogative to make laws immediately to bind conscience, and we must render to God the things that are God's. But it intimates that our subjection must be free and voluntary, sincere and hearty. Curse not the king, no, not in thy thought, Ecc 10:20. To compass and imagine are treason begun. The subjection of soul here required includes inward honour (Pe1 2:17) and outward reverence and respect, both in speaking to them and in speaking of them - obedience to their commands in things lawful and honest, and in other things a patient subjection to the penalty without resistance - a conformity in every thing to the place and duty of subjects, bringing our minds to the relation and condition, and the inferiority and subordination of it. "They are higher powers; be content they should be so, and submit to them accordingly." Now there was good reason for the pressing of this duty of subjection to civil magistrates,
1.Because of the reproach which the Christian religion lay under in the world, as an enemy to public peace, order, and government, as a sect that turned the world upside down, and the embracers of it as enemies to Caesar, and the more because the leaders were Galileans - an old slander. Jerusalem was represented as a rebellious city, hurtful to kings and provinces, Ezr 4:15, Ezr 4:16. Our Lord Jesus was so reproached, though he told them his kingdom was not of this world: no marvel, then, if his followers have been loaded in all ages with the like calumnies, called factious, seditious, and turbulent, and looked upon as the troublers of the land, their enemies having found such representations needful for the justifying of their barbarous rage against them. The apostle therefore, for the obviating of this reproach and the clearing of Christianity from it, shows that obedience to civil magistrates is one of the laws of Christ, whose religion helps to make people good subjects; and it was very unjust to charge upon Christianity that faction and rebellion to which its principles and rules are so directly contrary.
2.Because of the temptation which the Christians lay under to be otherwise affected to civil magistrates, some of them being originally Jews, and so leavened with a principle that it was unmeet for any of the seed of Abraham to be subject to one of another nation - their king must be of their brethren, Deu 17:15. Besides, Paul had taught them that they were not under the law, they were made free by Christ. Lest this liberty should be turned into licentiousness, and misconstrued to countenance faction and rebellion, the apostle enjoins obedience to civil government, which was the more necessary to be pressed now because the magistrates were heathens and unbelievers, which yet did not destroy their civil power and authority. Besides, the civil powers were persecuting powers; the body of the law was against them.
II.The reasons to enforce this duty. Why must we be subject?
1.For wrath's sake. Because of the danger we run ourselves into by resistance. Magistrates bear the sword, and to oppose them is to hazard all that is dear to us in this world; for it is to no purpose to contend with him that bears the sword. The Christians were then in those persecuting times obnoxious to the sword of the magistrate for their religion, and they needed not make themselves more obnoxious by their rebellion. The least show of resistance or sedition in a Christian would soon be aggravated and improved, and would be very prejudicial to the whole society; and therefore they had more need than others to be exact in their subjection, that those who had so much occasion against them in the matter of their God might have no other occasion. To this head must that argument be referred (Rom 13:2), Those that resist shall receive to themselves damnation: krima lēpsontai, they shall be called to an account for it. God will reckon with them for it, because the resistance reflects upon him. The magistrates will reckon with them for it. They will come under the lash of the law, and will find the higher powers too high to be trampled upon, all civil governments being justly strict and severe against treason and rebellion; so it follows (Rom 13:3), Rulers are a terror. This is a good argument, but it is low for a Christian.
2.We must be subject, not only for wrath, but for conscience' sake; not so much formidine poenae - from the fear of punishment, as virtutis amore - from the love of virtue. This makes common civil offices acceptable to God, when they are done for conscience' sake, with an eye to God, to his providence putting us into such relations, and to his precept making subjection the duty of those relations. Thus the same thing may be done from a very different principle. Now to oblige conscience to this subjection he argues, Rom 13:1-4, Rom 13:6,
(1.)From the institution of magistracy: There is no power but of God. God as the ruler and governor of the world hath appointed the ordinance of magistracy, so that all civil power is derived from him as from its original, and he hath by his providence put the administration into those hands, whatever they are that have it. By him kings reign, Pro 8:15. The usurpation of power and the abuse of power are not of God, for he is not the author of sin; but the power itself is. As our natural powers, though often abused and made instruments of sin, are from God's creating power, so civil powers are from God's governing power. The most unjust and oppressive princes in the world have no power but what is given them from above (Joh 19:11), the divine providence being in a special manner conversant about those changes and revolutions of governments which have such an influence upon states and kingdoms, and such a multitude of particular persons and smaller communities. Or, it may be meant of government in general: it is an instance of God's wisdom, power, and goodness, in the management of mankind, that he has disposed them into such a state as distinguishes between governors and governed, and has not left them like the fishes of the sea, where the greater devour the less. He did herein consult the benefit of his creatures. - The powers that be: whatever the particular form and method of government are - whether by monarchy, aristocracy, or democracy - wherever the governing power is lodged, it is an ordinance of God, and it is to be received and submitted to accordingly; though immediately an ordinance of man (Pe1 2:13), yet originally an ordinance of God. - Ordained of God - tetagmenai, a military word, signifying not only the ordination of magistrates, but the subordination of inferior magistrates to the supreme, as in an army; for among magistrates there is a diversity of gifts, and trusts, and services. Hence it follows (Rom 13:2) that whosoever resisteth the power resisteth the ordinance of God. There are other things from God that are the greatest calamities; but magistracy is from God as an ordinance, that is, it is a great law, and it is a great blessing: so that the children of Belial, that will not endure the yoke of government, will be found breaking a law and despising a blessing. Magistrates are therefore called gods (Psa 82:6), because they bear the image of God's authority. And those who spurn at their power reflect upon God himself. This is not at all applicable to the particular rights of kings and kingdoms, and the branches of their constitution; nor can any certain rule be fetched from this for the modelling of the original contracts between the governors and governed; but it is intended for direction to private persons in their private capacity, to behave themselves quietly and peaceably in the sphere in which God has set them, with a due regard to the civil powers which God in his providence has set over them, Ti1 2:1, Ti1 2:2. Magistrates are here again and again called God's ministers. he is the minister of God, Rom 13:4, Rom 13:6. Magistrates are in a more peculiar manner God's servants; the dignity they have calls for duty. Though they are lords to us, they are servants to God, have work to do for him, and an account to render to him. In the administration of public justice, the determining of quarrels, the protecting of the innocent, the righting of the wronged, the punishing of offenders, and the preserving of national peace and order, that every man may not do what is right in his own eyes - in these things it is that magistrates act as God's ministers. As the killing of an inferior magistrate, while he is actually doing his duty, is accounted treason against the prince, so the resisting of any magistrates in the discharge of these duties of their place is the resisting of an ordinance of God.
(2.)From the intention of magistracy: Rulers are not a terror to good works, but to the evil, etc. Magistracy was designed to be,
[1.]A terror to evil works and evil workers. They bear the sword; not only the sword of war, but the sword of justice. They are heirs of restraint, to put offenders to shame; Laish wanted such, Jdg 18:7. Such is the power of sin and corruption that many will not be restrained from the greatest enormities, and such as are most pernicious to human society, by any regard to the law of God and nature or the wrath to come; but only by the fear of temporal punishments, which the wilfulness and perverseness of degenerate mankind have made necessary. Hence it appears that laws with penalties for the lawless and disobedient (Ti1 1:9) must be constituted in Christian nations, and are agreeable with, and not contradictory to, the gospel. When men are become such beasts, such ravenous beasts, one to another, they must be dealt with accordingly, taken and destroyed in terrorem - to deter others. The horse and the mule must thus be held in with bit and bridle. In this work the magistrate is the minister of God, Rom 13:4. He acts as God's agent, to whom vengeance belongs; and therefore must take heed of infusing into his judgments any private personal resentments of his own. - To execute wrath upon him that doeth evil. In this the judicial processes of the most vigilant faithful magistrates, though some faint resemblance and prelude of the judgments of the great day, yet come far short of the judgment of God: they reach only to the evil act, can execute wrath only on him that doeth evil: but God's judgment extends to the evil thought, and is a discerner of the intents of the heart. - He beareth not the sword in vain. It is not for nothing that God hath put such a power into the magistrate's hand; but it is intended for the restraining and suppressing of disorders. And therefore, "If thou do that which is evil, which falls under the cognizance and censure of the civil magistrate, be afraid; for civil powers have quick eyes and long arms." It is a good thing when the punishment of malefactors is managed as an ordinance of God, instituted and appointed by him. First, As a holy God, that hates sin, against which, as it appears and puts up its head, a public testimony is thus borne. Secondly, As King of nations, and the God of peace and order, which are hereby preserved. Thirdly, As the protector of the good, whose persons, families, estates, and names, are by this means hedged about. Fourthly, As one that desires not the eternal ruin of sinners, but by the punishment of some would terrify others, and so prevent the like wickedness, that others may hear and fear, and do no more presumptuously. Nay, it is intended for a kindness to those that are punished, that by the destruction of the flesh the spirit may be saved in the day of the Lord Jesus.
[2.]A praise to those that do well. Those that keep in the way of their duty shall have the commendation and protection of the civil powers, to their credit and comfort. "Do that which is good (Rom 13:3), and thou needest not be afraid of the power, which, though terrible, reaches none but those that by their own sin make themselves obnoxious to it; the fire burns only that which is combustible: nay, thou shalt have praise of it." This is the intention of magistracy, and therefore we must, for conscience' sake, be subject to it, as a constitution designed for the public good, to which all private interests must give way. But pity it is that ever this gracious intention should be perverted, and that those who bear the sword, while they countenance and connive at sin, should be a terror to those who do well. But so it is, when the vilest men are exalted (Psa 12:1, Psa 12:8); and yet even then the blessing and benefit of a common protection, and a face of government and order, are such that it is our duty in that case rather to submit to persecution for well-doing, and to take it patiently, than by any irregular and disorderly practices to attempt a redress. Never did sovereign prince pervert the ends of government as Nero did, and yet to him Paul appealed, and under him had the protection of the law and the inferior magistrates more than once. Better a bad government than none at all.
(3.)From our interest in it: "He is the minister of God to thee for good. Thou hast the benefit and advantage of the government, and therefore must do what thou canst to preserve it, and nothing to disturb it." Protection draws allegiance. If we have protection from the government, we owe subjection to it; by upholding the government, we keep up our own hedge. This subjection is likewise consented to by the tribute we pay (Rom 13:6): "For this cause pay you tribute, as a testimony of your submission, and an acknowledgment that in conscience you think it to be due. You do by paying taxes contribute your share to the support of the power; if therefore you be not subject, you do but pull down with one hand what you support with the other; and is that conscience?" "By your paying tribute you not only own the magistrate's authority, but the blessing of that authority to yourselves, a sense of which you thereby testify, giving him that as a recompence for the great pains he takes in the government; for honour is a burden: and, if he do as he ought, he is attending continually upon this very thing, for it is enough to take up all a man's thoughts and time, in consideration of which fatigue, we pay tribute, and must be subject." - Pay you tribute, phorous teleite. He does not say, "You give it as an alms," but, "You pay it as a just debt, or lend it to be repaid in all the blessings and advantages of public government, of which you reap the benefit." This is the lesson the apostle teaches, and it becomes all Christians to learn and practise it, that the godly in the land may be found (whatever others are) the quiet and the peaceable in the land.
Historical interpretation
Two Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For his other actings, however, he is rather to be borne with by his flock and those put under him, than accused or made the subject of public detraction; because when any offence is committed in these matters by those put under them, His ordinance is withstood who set them before him, as the apostle says, "Whosoever resisteth the power, resisteth the ordinance of God."
This injunction does not apply in the case of authorities who persecute the faith. It only applies to those who are going about their proper business.
True and perfect obedience of subjects to their superior is shown not only by their refraining from every untoward action in accordance with his advice but also by their not doing even what is approved without his consent.
Be subject to all royal power and dominion in things which are pleasing to God, as to the ministers of God, and the punishers of the ungodly. Render all the fear that is due to them, all offerings, all customs, all honour, gifts, and taxes. For this is God's command, that you owe nothing to any one but the pledge of love, which God has commanded by Christ.
Paul writes this against those who believe that because of their own power they cannot be apprehended and so therefore they can play fast and loose with the law. He shows them that this is the law of God and that those who by some subterfuge escape it for a time will not escape God’s judgment.
Those who disobey the king have committed a crime and will face judgment.
"And they that resist shall receive to themselves damnation." Then to show the gain of the thing after the fear, he uses reasons too to persuade them as follows:
As it was said to Rahab: “Whoever goes outside will be responsible for himself.”
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Summary
Romans 13:2 profoundly asserts the divine origin of governmental authority, declaring that resistance to established civil power is, in essence, resistance to God's own appointed order. The verse sternly warns that those who defy this divinely instituted arrangement will incur judgment upon themselves, underscoring the serious consequences, both temporal and spiritual, of rebellion against legitimate authority.
Context
Literary Context
This verse is an integral part of Paul's broader ethical exhortations in Romans 12-15, which follow his profound theological exposition on justification by faith in the preceding chapters. Specifically, Romans 13:1-7 forms a distinct unit addressing the Christian's relationship to governing authorities. Paul transitions from urging believers to live as a living sacrifice and to love one another in Romans 12 to outlining their civic responsibilities. Verse 2 builds directly on the foundational statement of Romans 13:1, which establishes that "there is no power but of God: the powers that be are ordained of God." Verse 2 then elaborates on the logical consequence of this divine ordination: to resist such power is to resist God's own decree.
Historical & Cultural Context
Paul wrote the Epistle to the Romans around A.D. 57-58, during the early years of Emperor Nero's reign. While Nero's later years were marked by severe persecution of Christians, at the time of this writing, the Roman Empire generally provided a stable, albeit pagan, environment. Christians were a minority group, often viewed with suspicion, and the early church faced the challenge of how to live faithfully within a society that did not share their beliefs. Paul's instruction here serves to guide believers away from unnecessary conflict with the state, which could hinder the spread of the Gospel. It also counters any potential anarchic tendencies or revolutionary zeal that might arise from a misapplication of Christian freedom, ensuring that believers are seen as peaceable citizens who contribute to societal order rather than undermining it. This teaching was crucial for the nascent church to establish its reputation and secure its mission in a hostile world.
Key Themes
Romans 13:2 contributes significantly to several overarching themes in Romans and the broader New Testament. A primary theme is the Divine Establishment of Authority, asserting that all legitimate governmental power ultimately derives from God. This concept is foundational, echoing Old Testament principles where God is depicted as the one who removes kings and sets up kings. Another key theme is Christian Submission and Obedience, encouraging believers to be law-abiding citizens. This submission is not born of fear but of conscience, recognizing God's hand in civil structures. The verse also highlights the Consequences of Disobedience, both from human authorities (implied penalties for law-breaking) and ultimately from God, whose order has been defied. This contributes to the broader New Testament emphasis on living a life that honors God in all spheres, including civic engagement, ensuring that the Gospel is not discredited by a rebellious spirit.
Exposition and Analysis
Key Word Analysis
Derived from ἀντί (anti, "against") and ἵστημι (histēmi, "to stand"), this word literally means "to stand against" or "to oppose." In this context, it denotes a deliberate act of defiance, rebellion, or active opposition to the established authority. It implies not merely passive disagreement but an active posture of setting oneself in opposition to the governing powers.
This term refers to an "arrangement," "appointment," or "institution." It conveys the idea that God has purposefully ordered or arranged for civil governments to exist as part of His divine plan for human society. It's not a mere suggestion but a divinely established decree or order, highlighting the legitimacy and sacred nature of governing authority.
From the verb κρίνω (krinō, "to judge"), kríma signifies a "decision," "judgment," "condemnation," or "sentence." In the context of Romans 13:2, it primarily refers to the negative consequences or punishment that results from defying civil authority (e.g., fines, imprisonment, legal penalties). However, given the preceding phrase "resisteth the ordinance of God," it also carries the implicit weight of divine disapproval and potential judgment from God for defying His established order. It does not necessarily denote eternal damnation but rather a temporal judgment or penalty.
Verse Breakdown
"Whosoever therefore resisteth the power,"
This opening clause establishes the subject of the warning. "Whosoever" makes it universally applicable to all, including believers. "Therefore" links back to the preceding verse, where Paul states that all authority is from God. "Resisteth" (G498, antitássomai, "to range oneself against") describes the act of setting oneself in opposition. "The power" (G1849, exousía) refers to the legitimate, delegated authority of civil government, not merely brute force.
"resisteth the ordinance of God:"
This is the critical theological assertion. The second "resisteth" (G436, anthístēmi) reinforces the act of opposition. By resisting the civil "power," one is not merely resisting human institutions but directly opposing "the ordinance of God" (G1296, diatagḗ). This elevates civil obedience to a spiritual duty, as government is portrayed as a divine institution.
"and they that resist shall receive to themselves damnation."
This clause declares the inevitable consequence of such resistance. "They that resist" reiterates the defiant posture. "Shall receive to themselves" emphasizes that the judgment is self-inflicted; it is a direct result of their own actions. "Damnation" (G2917, kríma) signifies judgment or condemnation, referring to the penalties imposed by the state for law-breaking, but also implying divine displeasure for defying God's established order.
Literary Devices
Paul employs several literary devices to convey his message with clarity and force. The most prominent is Parallelism, where the structure "resisteth the power, resisteth the ordinance of God" creates a direct equivalence, emphasizing that opposition to human authority is simultaneously opposition to divine authority. This rhetorical device powerfully links the earthly and heavenly realms. He also uses Cause and Effect, clearly outlining that the act of resistance (cause) leads directly to receiving "damnation" or judgment (effect). This logical progression serves as a strong warning. Furthermore, the use of Universal Language ("Whosoever," "they that resist") ensures that the instruction is understood as broadly applicable, leaving no room for exceptions among believers. The Didactic Tone throughout the passage underscores its purpose as direct instruction for Christian conduct.
Theological and Thematic Connections
Romans 13:2 anchors the Christian's civic responsibility firmly in the sovereignty of God. It teaches that civil government is not merely a human construct but a divine institution, established by God for the purpose of maintaining order, punishing evil, and promoting good in society. This perspective transforms what might otherwise be seen as mere political compliance into an act of worship and obedience to God. The "damnation" mentioned is primarily the temporal judgment imposed by the state, but it carries the weight of divine disapproval because God's order has been defied. This understanding encourages believers to be exemplary citizens, not out of fear of punishment alone, but out of a deeper reverence for God's providential ordering of the world.
Reflection and Application
Romans 13:2 challenges believers to cultivate a profound respect for legitimate authority, recognizing its divine origin. This doesn't mean blind obedience to every command, especially when human laws directly contradict God's higher law, as seen in the apostles' declaration, "We ought to obey God rather than men". However, the general principle is one of humble submission and cooperation with governing authorities for the common good. For us today, this translates into being good citizens: paying taxes, obeying laws, participating constructively in society, and praying for our leaders, even those we disagree with, as 1 Timothy 2:1-2 exhorts. Our peaceful and law-abiding conduct can be a powerful testimony to the transforming power of the Gospel, demonstrating that our faith leads to responsible living and contributes to societal flourishing, rather than fostering rebellion or anarchy.
Questions for Reflection
FAQ
Does "damnation" in this verse refer to eternal damnation?
No, the Greek word kríma (G2917) primarily refers to a "judgment," "condemnation," or "sentence." In the context of Romans 13:2, it signifies the negative consequences or penalties that result from defying civil authority, such as fines, imprisonment, or other legal punishments imposed by the state. While there is an implicit spiritual dimension in resisting "the ordinance of God," the immediate and primary meaning is temporal judgment from human authorities. It does not necessarily imply eternal condemnation in hell, but rather the earthly repercussions of disobedience to God's established order.
Christ-Centered Fulfillment
While Romans 13:2 directly addresses our submission to earthly powers, its deeper Christ-centered fulfillment lies in the ultimate authority and submission exemplified by Jesus Christ Himself. Christ, though King of Kings and Lord of Lords, willingly submitted to the earthly authorities, even unto death on a cross, fulfilling the Father's will. He recognized that Pilate's authority was given from above, demonstrating that even corrupt human rule operates within God's sovereign plan. His life perfectly embodied submission to divine "ordinance" and established the pattern for His followers. Furthermore, the "damnation" or judgment mentioned in the verse finds its ultimate resolution in Christ, who bore the full weight of God's judgment for sin, so that those who believe in Him might escape eternal condemnation and receive salvation. Thus, our submission to authority, while a practical civic duty, is also a reflection of Christ's own humble obedience and a testimony to the One who has all authority in heaven and on earth.