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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
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Paul tells the church not to do anything against the princes and powers of this world so that it may live in peace and quiet. For if the church rebels … then it will be punished, not because of its faith but because of its crimes, and instead of dying for a worthy cause people will die for an unworthy one.
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.
One must be subject … because of the coming judgment, for whoever escapes now will be punished then, his own conscience accusing him.
"Wherefore ye must needs be subject, not only for wrath but also for conscience sake."
What is the meaning of, "not only for wrath?" It means not only because thou dost resist God by not being subject, nor only because thou art procuring great evils for thyself, both from God and the rulers, but also because he is a benefactor to thee in things of the greatest importance, as he procures peace to thee, and the blessings of civil institutions. For there are countless blessings to states through these authorities; and if you were to remove them, all things would go to ruin, and neither city nor country, nor private nor public buildings, nor anything else would stand, but all the world will be turned upside down, while the more powerful devour the weaker. And so even if some wrath were not to follow man's disobedience, even on this ground thou oughtest to be subject, that thou mayest not seem devoid of conscience and feeling towards the benefactor.
You must be subject, not only because the authorities can become angry even without cause but also so that you may not be condemned for the consciousness of some sin.
This is helpful for understanding that because of this life we must be subject and not offer resistance if anyone wants to take something from us, if it is in his power to do so, because authority has been given to him over temporal things, which will pass away. We are not to be subject in those good things which remain forever but only in the needs of this age.But when he says “one must be subject,” lest anyone submit to the authorities halfheartedly and not from pure love, Paul adds: “not only to avoid … wrath but also for the sake of conscience.” That is to say, you should not submit simply to avoid the authority’s anger, which can be done by pretense, but so that you might be assured in your conscience that you are doing this out of love for him. For you submit at your Lord’s command.
“For the sake of conscience” means “in order to do what is right.”
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Summary
Romans 13:5 presents a profound theological and practical imperative for believers, asserting that submission to governing authorities is not merely a pragmatic necessity to avoid punishment but a deeply spiritual obligation rooted in an enlightened conscience. This verse elevates civic duty from a matter of external compliance to an act of internal conviction, highlighting that a Christian's obedience to the state is an expression of their reverence for God's established order and a demonstration of their transformed inner moral compass.
Context
Literary Context
This verse is an integral part of Paul's extended discourse on Christian conduct in the civic sphere, commencing from Romans 13:1. Following the profound theological foundations laid in the first eleven chapters of Romans, which detail humanity's sin, God's righteousness, and salvation by faith, Paul transitions in Romans 12 to practical implications for Christian living. He calls believers to present their bodies as a living sacrifice and to be transformed by the renewing of their minds (Romans 12:1-2). Chapter 13 then applies this renewed mind to the specific realm of governmental authority, asserting its divine institution and the believer's corresponding duty of submission. Verse 5 reinforces the motivation for this submission, building upon the initial command and rationale provided in Romans 13:1-4.
Historical & Cultural Context
Paul wrote this letter to the church in Rome, the capital of the vast Roman Empire. Christians in Rome, a minority group, faced various challenges, including potential suspicion from Roman authorities and internal debates about their relationship to the pagan state. The Roman Empire, while providing a degree of peace and order (Pax Romana), was also characterized by emperor worship, heavy taxation, and periodic persecution of those who did not conform to its religious norms. Nero's reign, though not yet marked by the intense persecution that would come later, was already underway. In this environment, Paul's instruction for submission was counter-cultural, challenging both Jewish Zealot tendencies towards rebellion and Christian inclinations to withdraw from or defy a pagan government. His teaching provided a framework for believers to navigate their dual citizenship—in the kingdom of God and in an earthly empire—by emphasizing a respectful and conscientious engagement with the latter, recognizing God's sovereign hand even in imperfect human institutions.
Key Themes
Romans 13:5 contributes significantly to several key themes within the broader book of Romans and Pauline theology. It underscores the theme of Divine Sovereignty and Order, asserting that all authority, including governmental, is ultimately ordained by God (Romans 13:1). This leads to the theme of Christian Citizenship and Responsibility, where believers are called to be exemplary citizens, not just for pragmatic reasons but as an act of worship and testimony. The verse also deepens the theme of Transformed Living and Conscience, as seen in Romans 12, by demonstrating that true Christian obedience flows from an internal moral compass, or conscience, enlightened by the Holy Spirit and God's Word. This internal motivation transcends mere external compliance, reflecting a profound commitment to righteousness that honors God in all spheres of life, including the civic.
Exposition and Analysis
Key Word Analysis
This word, derived from hypó (under) and tássō (to arrange, to order), literally means "to place under" or "to subordinate." In the middle or passive voice, as used here, it implies a voluntary arrangement under authority or to obey. It suggests a willing submission born of conviction, rather than a forced subjugation. This aligns perfectly with the idea of acting "for conscience sake," indicating an internal disposition rather than mere external compulsion.
Properly denoting "desire" or "excitement of the mind," orgḗ here refers to violent passion, ire, or justifiable abhorrence. In the context of governing authorities, it signifies the legitimate punitive power of the state – the consequence or penalty for disobedience. It represents the government's divinely sanctioned role as an "avenger to execute wrath upon him that doeth evil" (Romans 13:4).
From a prolonged form of syneídō (to know with, to be aware of), syneídēsis means "co-perception" or "moral consciousness." It refers to the inner moral awareness that guides one's actions, the faculty by which one judges the rightness or wrongness of their own conduct. For a believer, this conscience is increasingly shaped and informed by the Holy Spirit and the truth of God's Word, leading to a desire to act in accordance with divine principles.
Verse Breakdown
"Wherefore ye must needs be subject"
This opening phrase, introduced by "Wherefore" (dió, meaning "consequently" or "for which cause"), serves as a logical conclusion drawn from the preceding verses (Romans 13:1-4). The phrase "must needs be" (anánkē) signifies a necessity or compulsion, underscoring that submission is not optional but an imperative for believers. The verb "be subject" (hypotássō) implies a willing, not forced, submission to the established governmental authority, aligning with the understanding that this authority is divinely instituted.
"not only for wrath"
This clause clarifies that avoiding the punitive consequences of governmental power, while a valid reason for obedience, is not the sole or primary motivation for a Christian. "Wrath" (orgḗ) here refers to the state's legitimate power to punish wrongdoing, such as fines, imprisonment, or other forms of retribution. While fear of these consequences can certainly prompt compliance, Paul indicates that a deeper, more profound reason exists for the believer.
"but also for conscience sake"
This is the pivotal clause, presenting the higher and more profound motivation for Christian submission. "For conscience sake" (diá syneídēsis) means that believers obey earthly laws and authorities because their inner moral compass, informed and enlightened by God's truth and the Holy Spirit, compels them to do so. It is an act of spiritual conviction, a desire to honor God by respecting the order He has established, even when human systems are imperfect. This motivation transcends mere external compliance, stemming from an internal commitment to righteousness and a desire to maintain a clear conscience before God and man.
Literary Devices
Romans 13:5 primarily employs Antithesis and Emphasis. The antithesis is evident in the contrasting motivations for submission: "not only for wrath, but also for conscience sake." This juxtaposition highlights the superior and distinct Christian motivation for obedience, moving beyond mere pragmatism to profound spiritual conviction. Paul uses this contrast to elevate the believer's civic duty from a simple avoidance of punishment to a matter of moral and spiritual integrity. The phrase "must needs be subject" also serves as a form of Emphasis, underscoring the non-negotiable and essential nature of this command for Christians. Furthermore, the verse implicitly uses Metonymy where "wrath" stands for the punitive power of the state, and "conscience" represents the internal moral and spiritual conviction that guides the believer's actions.
Theological and Thematic Connections
Romans 13:5 is a cornerstone passage for understanding the Christian's relationship with the state, articulating a theology of submission that is both practical and deeply spiritual. It establishes that governmental authority is not merely a human construct but a divinely ordained institution, serving God's purposes in maintaining order and restraining evil in a fallen world. For the believer, submission to this authority becomes an act of obedience to God Himself, flowing from an inner conviction rather than external coercion. This principle underscores the holistic nature of Christian discipleship, where faith impacts every sphere of life, including civic responsibilities. It calls believers to be exemplary citizens, not out of fear, but out of a desire to honor God and maintain a clear conscience, thereby offering a compelling testimony to the transformative power of the Gospel.
Reflection and Application
Romans 13:5 challenges believers to examine the true motivation behind their obedience to earthly authorities. It moves us beyond a pragmatic "fear of consequences" to a principled "fear of God" that manifests as a desire to live righteously in all areas of life. This verse calls us to view civic duties—such as paying taxes, obeying traffic laws, respecting elected officials, and participating in the democratic process (where applicable)—not merely as legal obligations, but as spiritual acts. When we submit for conscience' sake, we are not just avoiding trouble; we are actively honoring God's established order and demonstrating the transforming power of the Holy Spirit in our lives. This principled approach to citizenship not only honors God but also provides a compelling testimony to the power and truth of the Gospel in the world, showing that our faith leads to responsible and moral living, even when the governing powers are imperfect or challenge our values. It reminds us that our ultimate allegiance is to Christ, and it is precisely this allegiance that compels us to be good citizens of our earthly dwelling.
Questions for Reflection
FAQ
Does "conscience sake" mean I must obey authorities even when they command something morally wrong or against God's law?
No, "for conscience sake" implies obedience to a conscience enlightened by God's truth. While Romans 13:5 generally commands submission to governing authorities, the Bible also provides a clear precedent for obeying God rather than men when human laws directly contradict divine commands. The apostles famously declared, "We must obey God rather than men" (Acts 5:29) when ordered by the Sanhedrin to stop preaching about Jesus. This principle establishes a crucial boundary: our ultimate allegiance is to God. Therefore, submission "for conscience sake" means acting in accordance with a conscience that is primarily bound to God's Word. If a government mandates an action that directly violates a clear biblical command, the Christian's conscience, informed by Scripture, would compel them to obey God first, accepting the earthly consequences.
Christ-Centered Fulfillment
While Romans 13:5 speaks to the believer's submission to earthly authorities, its ultimate fulfillment and deepest meaning are found in Christ. Jesus Himself perfectly embodied submission, not only to His Father's will (John 6:38) but also to human authorities, even unto death on the cross (Philippians 2:8). He paid taxes (Matthew 17:27), respected the law, and submitted to an unjust trial and execution, demonstrating that true righteousness often involves suffering under human systems for a higher divine purpose. His submission was not born of fear of "wrath" but entirely "for conscience sake"—a perfect conscience aligned with the Father's will, to accomplish salvation for humanity. As believers, we are called to imitate Christ's example of humble obedience (1 Peter 2:21) and to live as citizens of His heavenly kingdom while sojourning on earth (Philippians 3:20). Our conscientious submission to earthly powers, therefore, becomes a reflection of Christ's own perfect submission and a testimony to the transformative power of the Gospel, which produces a people who honor God by respecting the order He has established, anticipating the day when every knee will bow to the ultimate King of kings and Lord of lords (Philippians 2:10-11).