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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
5 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.
Now, that he spake these words, not in regard to angelical powers, nor of invisible rulers-as some venture to expound the passage-but of those of actual human authorities,
Then he goes on also to show how he wishes you to be subject to the powers, bidding you pay "tribute to whom tribute is due, custom to whom custom," that is, the things which are Caesar's to Caesar, and the things which are God's to God; but man is the property of God alone.
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.
"For, for this cause pay ye tribute also; for they are God's ministers, attending continually on this very thing."
Without going one by one into the benefits done to states by the rulers, as that of good order and peace, the other services, as regarding the soldiery, and those over the public business, he shows the whole of this by a single case. For that thou art benefited by him, he means, thou bearest witness thyself, by paying him a salary. Observe the wisdom and judgment of the blessed Paul. For that which seemed to be burdensome and annoying -the system of imposts-this he turns into a proof of their care for men. What is the reason, he means, that we pay tribute to a king? It is not as providing for us? And yet we should not have paid it unless we had known in the first instance that we were gainers from this superintendence. Yet it was for this that from of old all men came to an agreement that governors should be maintained by us, because to the neglect of their own affairs, they take charge of the public, and on this they spend their whole leisure, whereby our goods also are kept safe. After saying then what the external goods are, he again averts to the former line of argument (for in this way he was more likely to attract the believer to him), and he shows again that this is God's decree, and on it he makes his advice rest finally, in these words, "they are God's ministers." Then to show the pains they take, and their hard life, he proceeds,
"Waiting continually upon this very thing."
For this is their life, this their business, that thou mayest enjoy peace. Wherefore in another Epistle, he bids them not only be subject, but also "pray" in their behalf. And as showing there too that the advantage was common to all, he adds, "that we may lead a quiet and peaceable life in all things." (1 Tim. ii. 1, 2.) For it is in no small degree that they contribute to the settled state of the present life, by keeping guard, beating off enemies, hindering those who are for sedition in the cities, putting an end to differences among any. For do not tell me of some one who makes an ill use of the thing, but look to the good order that is in the institution itself, and you will see the great wisdom of Him who enacted this law from the first.
Taxes can also mean taxes for the priests, which were set up for them by God. Or this may mean that you pay taxes to rulers because, in possessing the world, you subjected yourselves to them willingly. Paul calls them “God’s servants,” so that people might render to them what they owe, lest it seem that Christ taught his followers pride.
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Summary
Romans 13:6 articulates the theological rationale for Christian submission to governing authorities, particularly concerning the payment of taxes. Paul asserts that civil rulers function as "God's ministers," diligently engaged in their divinely appointed task of maintaining order and justice. Therefore, the financial support rendered through tribute is not merely a civic obligation but an acknowledgment of their role within God's broader providential design for human society.
Context
Literary Context
Romans 13:6 stands as a direct continuation and practical application of Paul's foundational teaching on submission to governing authorities, introduced in Romans 13:1. The preceding verses establish that all authority is instituted by God, and resistance to these authorities is, in essence, resistance to God's ordinance. Verse 6 specifically addresses the practical outworking of this submission—the payment of taxes—providing the theological justification that these authorities are "God's ministers" who are "attending continually upon this very thing," referring to their ongoing work of governance and public service. This verse, along with Romans 13:7, concludes Paul's exposition on civic duty before transitioning to the theme of love fulfilling the law in Romans 13:8-10.
Historical & Cultural Context
Paul wrote his letter to the church in Rome around A.D. 57-58, during the reign of Emperor Nero. While Nero's later years were marked by tyranny and persecution, at this point, his rule was relatively stable, and the Roman Empire provided a degree of peace and order (the Pax Romana). Taxation was a pervasive and often burdensome reality for all citizens and subjects of the Roman Empire, collected through various means including direct taxes (like the tributum soli on land and tributum capitis on persons, which phoros likely refers to) and indirect taxes (customs duties, tolls). For early Christians, who often faced suspicion and accusations of disloyalty due to their allegiance to Christ over Caesar, Paul's instruction was crucial. It provided a clear theological framework for their civic responsibilities, distinguishing their spiritual allegiance from their practical duties as subjects of the state, thereby demonstrating that Christianity was not a revolutionary or anarchic movement.
Key Themes
This verse significantly contributes to several key themes within Romans and broader Pauline theology. Firstly, it reinforces the theme of Divine Sovereignty and Providence, asserting that even secular governing authorities are part of God's design for order in a fallen world, acting as His instruments (ministers) for maintaining justice and peace. Secondly, it highlights Christian Civic Responsibility, emphasizing that submission to authority, including the payment of taxes, is not merely a legal obligation but a moral and spiritual duty for believers. This aligns with the call for believers to live peaceably and be good citizens, as seen in passages like 1 Timothy 2:1-2. Thirdly, the verse touches upon the Purpose of Government, implying that the state's role is to administer justice, punish evil, and commend good, tasks that require continuous effort and financial support, as elaborated in Romans 13:3-4.
Exposition and Analysis
Key Word Analysis
This term (G5411) refers specifically to a direct, regular tax, often levied on persons or property. It distinguishes itself from other forms of taxation like customs duties or tolls. Paul's use of phoros here emphasizes the fundamental financial support required by the state from its subjects, underscoring the direct obligation of citizens to contribute to the maintenance of public order and services.
The Greek word (G3011) signifies a "public servant" or "functionary." While it can refer to temple service or gospel ministry, in this context, it denotes agents or instruments of God in a civic sense. It highlights that governing authorities, regardless of their personal faith, are fulfilling a divinely appointed role in maintaining societal order and justice. This term elevates their function beyond mere human administration to a realm of divine purpose.
This compound verb (G4342) conveys the idea of being earnest towards, persevering, or being constantly diligent. It suggests an assiduous and persistent devotion to a task. In the context of governing authorities, it implies their ongoing, dedicated, and laborious work in administering justice, maintaining peace, and providing the necessary framework for societal functioning. This continuous effort is presented as the justification for the financial support they receive.
Verse Breakdown
"For for this cause pay ye tribute also:"
This opening clause directly connects to the preceding verses, providing the reason ("for this cause") why Christians should submit to authorities, specifically through the act of paying taxes ("pay ye tribute also"). It presents taxation as a natural and necessary consequence of acknowledging the divine institution of government.
"for they are God's ministers,"
This phrase provides the core theological justification. Governing authorities are not merely human constructs or arbitrary powers, but rather "God's ministers" (or servants). This does not imply their personal righteousness or spiritual standing, but rather their functional role as instruments through whom God exercises His providential rule to maintain order and restrain evil in the world.
"attending continually upon this very thing."
This final clause explains the nature of the "ministry" performed by these authorities. They are diligently and persistently engaged in the ongoing work of governance, which includes administering justice, enforcing laws, providing public services, and ensuring societal stability. This continuous, dedicated service is presented as the practical basis that necessitates and justifies the financial support (tribute) they receive from the populace.
Literary Devices
Paul employs Logical Argumentation throughout this passage, building a case for Christian submission to authority. He begins with a general principle (all authority is from God) and then provides specific reasons and practical applications, such as the payment of tribute. The use of the causal conjunction "for" (Greek: gar) twice in this single verse underscores this logical progression, explaining why tribute is paid by appealing to the nature of the authorities as God's ministers and their continuous work. There is also an element of Metonymy in "God's ministers," where the term for "servant" or "functionary" stands for the divinely appointed role and purpose of the governing authorities themselves. This device elevates the understanding of civil service beyond mere human politics to a realm of divine ordination.
Theological and Thematic Connections
Romans 13:6 profoundly shapes Christian political theology, establishing that civil government, despite its imperfections, is a divine institution designed to maintain order and justice in a fallen world. This perspective transforms the mundane act of paying taxes into an act of obedience to God, recognizing His hand in the structures that govern society. It underscores that believers are called not to anarchy or rebellion, but to responsible citizenship, participating in the common good by supporting the mechanisms that restrain evil and promote peace. This theological grounding provides a framework for Christians to engage with their governments, not out of fear, but out of a conviction that they are, in some sense, cooperating with God's providential care for humanity.
Reflection and Application
Romans 13:6 calls believers to a profound reorientation of their perspective on civic duties. Instead of viewing taxes as a mere burden or an unavoidable imposition, we are challenged to see them as a means by which we participate in God's ongoing work of maintaining order and justice in the world. This verse encourages us to pray for our leaders, even those we disagree with, recognizing that they serve a divine purpose, however imperfectly. It fosters a spirit of responsible citizenship, urging us to contribute to the welfare of society and to be a witness to the transforming power of the Gospel through our obedience and integrity. In a world often marked by distrust of authority, this passage reminds us that God is sovereign over all earthly powers, and our submission to legitimate authority is ultimately an act of submission to Him.
Questions for Reflection
FAQ
Does "God's ministers" imply that all governing authorities are righteous or believers?
No, the term "God's ministers" (Greek: leitourgós) in Romans 13:6 does not imply that all governing authorities are righteous individuals or believers. Instead, it refers to their functional role as public servants or instruments through whom God exercises His providential rule. Paul's point is that God uses these authorities, regardless of their personal faith or moral character, to maintain order, administer justice, and restrain evil in society. Their authority is divinely instituted, even if their actions are not always aligned with God's perfect will. This understanding is consistent with other biblical passages where God uses non-believing rulers (e.g., Cyrus in Isaiah 45:1) to accomplish His purposes.
Christ-Centered Fulfillment
While Romans 13:6 speaks directly to the Christian's duty to earthly authorities, its ultimate fulfillment and deepest meaning are found in Christ. Jesus Himself exemplified perfect submission to divine authority, even when it led to His crucifixion by human powers. He taught His disciples to "render to Caesar the things that are Caesar's, and to God the things that are God's" (Matthew 22:21), demonstrating a clear distinction between civic duty and ultimate allegiance, yet upholding the legitimacy of both. Christ is the ultimate "minister" (or servant) of God, not in a civic sense, but in fulfilling God's redemptive plan, laying down His life as the "suffering servant" prophesied in Isaiah 53. Furthermore, all earthly authority finds its true and perfect expression in the resurrected Christ, who has been given "all authority in heaven and on earth" (Matthew 28:18). Thus, our submission to earthly powers, as imperfect as they may be, is ultimately an echo of our submission to the cosmic authority of Christ, who alone perfectly governs and ministers God's will, ensuring that even the actions of human governments ultimately serve His sovereign purposes until He returns to establish His perfect kingdom (Revelation 11:15).