Romans 13:5

13:5 The two reasons for submission sum up the argument of 13:1-4 in reverse order: to avoid punishment relates to 13:3-4, while to keep a clear conscience refers to 13:1-2. • The word conscience (Greek suneidēsis) refers to the painful knowledge of wrongdoing. Christians know about their duty to submit to governing authorities, and their failure to do so would bring the pain of a guilty conscience.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 13:5. Ἀνάγκη) Baumgarten remarks that this word is wanting in some MSS. It is only wanting in the Graeco-Latin, which are unworthy of the name of MSS. where they have no Greek copies agreeing with them (as also happens, Rom 1:19). I do not mention this for the sake of contention, but because I am well assured of the advantage conferred on the Greek New Testament by him, who lessens the authority of the bilingual copies in any passage.—διὰ τὴν ὀργὴν, for [on account of, through fear of] wrath) which hangs over the evil-doer, Rom 13:4. Hence we have another manifest connection of this with the preceding chapter, in which see 13:19, [give place] unto wrath.—διὰ τὴν συγείδησιν, for conscience’ sake) which expects the praise of a good action from the minister of God, Rom 13:3.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_13:5. The necessity of obedience is of such a character, that it is not merely externally suggested (by reason of the punishment to be avoided), but is based also on moral grounds; and these two considerations are exhibited by διό as the result of all that has been hitherto said (Rom_13:1-4). It is clear, accordingly, that ἀνάγκη is not specially the moral necessity, but is to be taken generally, as it is only with the second διά that the moral side of the notion is brought forward.

διὰ τὴν ὀργήν] on account of the magistrates wrath, Rom_13:4.

διὰ τὴν συνείδ.] on account of ones own conscience, διὰ τὸ πληροῦν τὰ προσήκοντα, Theodoret. It is with the Christian the Christian conscience, which as such is bound by Gods ordinance. Hence 1Pe_2:13 : διὰ τὸν κύριον. Aptly Melanchthon: Nulla potentia humana, nulli exercitus magis muniunt imperia, quam haec severissima lex Dei: necesse est obedire propter conscientiam. Both definitions given with διά belong, however, to ἀνάγκη (sc. ἐστί), which bears the emphasis, like Heb_9:23.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 13:5 f. διὸ ἀνάγκη ὑποτάσσεσθαι : there is a twofold necessity for submission an external one, in the wrath of God which comes on resistance; an internal one, in conscience. Even apart from the consequences of disobedience conscience recognises the Divine right and function of the ἐξουσία and freely submits to it. διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε . διὰ τοῦτο seems to refer to the moral necessity to which appeal has been already made in διὰ τὴν συνείδησιν . It is because conscience recognises the moral value of the State as an ordinance of God that we pay taxes. φόρος is often used of the tribute paid by a subject nation: Neh 5:4 , 1Ma 8:4 , Luk 20:22 ; but here is probably used indefinitely of any imposts made for the support of the Government. λειτουργοὶ γὰρ θεοῦ εἰσίν : the use of λειτουργοί here instead of διάκονοι emphasises the official character of the service which they render. In the LXX λειτουργεῖν is the regular rendering of שֵׁרֵת , and therefore refers frequently to the service of the priests and Levites, a usage the influence of which is seen in chap. Rom 15:16 and Phi 2:17 ; but this was by no means exclusively the case in the O.T. (2Sa 13:18 , 2Ki 10:5 ) nor is it so in the New (chap. Rom 15:27 , Phi 2:25 ; Phi 2:30 ). It is not a priestly character that the word assigns to the magistracy, but only an official character; they are in their place by God’s appointment for the public good. εἰς αὐτὸ τοῦτο means “to this very end” the end described in Rom 13:3-4 . As προσκαρτεροῦντες is elsewhere construed with the dative (Act 1:14 ; Act 6:4 , chap. Rom 12:12 ) it seems necessary here to take εἰς τὸ αὐτὸ with what precedes, and προσκ . by itself as, e.g. , in Num 13:21 : spending all their time on the work.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_13:5

Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. That is, subjection to magistrates is not only a civil duty enforced by penal statutes, but also a religious duty, and part of our obedience to God. For wrath, i.e. from fear of punishment. For conscience sake, i.e. out of regard to God, from conscientious motives. In like manner, Paul enforces all relative and social duties on religious grounds. Children are to obey their parents, because it is right in the sight of God; and servants are to be obedient to their masters, as unto Christ, doing the will of God from the heart, Eph_6:1, Eph_6:5, Eph_6:6.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The conclusion: We must obey the magistrate, not only for fear of punishment, but much more because that (although the Magistrate have no power over the conscience of man, yet seeing he is God’s minister) he cannot be resisteth by any good conscience.

So far as lawfully we may: for if unlawful things be commanded us, we must answer as Peter teacheth us, It is better to obey God than men.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Wherefore ye must needs be subject, not only for wrath--for fear of the magistrate's vengeance.

but also for conscience' sake--from reverence for God's authority. It is of Magistracy in general, considered as a divine ordinance, that this is spoken: and the statement applies equally to all forms of government, from an unchecked despotism--such as flourished when this was written, under the Emperor Nero--to a pure democracy. The inalienable right of all subjects to endeavor to alter or improve the form of government under which they live is left untouched here. But since Christians were constantly charged with turning the world upside down, and since there certainly were elements enough in Christianity of moral and social revolution to give plausibility to the charge, and tempt noble spirits, crushed under misgovernment, to take redress into their own hands, it was of special importance that the pacific, submissive, loyal spirit of those Christians who resided at the great seat of political power, should furnish a visible refutation of this charge.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Ye must needs be subject] αναγκη, There is a necessity that ye should be subject, not only for wrath, δια την οργην, on account of the punishment which will be inflicted on evil doers, but also for conscience' sake; not only to avoid punishment, but also to preserve a clear conscience. For, as civil government is established in the order of God for the support, defence, and happiness of society, they who transgress its laws, not only expose themselves to the penalties assigned by the statutes, but also to guilt in their own consciences, because they sin against God. Here are two powerful motives to prevent the infraction of the laws and to enforce obedience.

1. The dread of punishment; this weighs with the ungodly.

2. The keeping of a good conscience, which weighs powerfully with every person who fears God. These two motives should be frequently urged both among professors and profane.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. It is therefore necessary, etc. What he had at first commanded as to the rendering of obedience to magistrates, he now briefly repeats, but with some addition, and that is, — that we ought to obey them, not only on the ground of necessity arising from man, but that we thereby obey God; for by wrath he means the punishment which the magistrates inflict for the contempt of their dignity; as though he had said, “We must not only obey, because we cannot with impunity resist the powerful and those armed with authority, as injuries are wont to be borne with which cannot be repelled; but we ought to obey willingly, as conscience through God’s word thus binds us.” Though then the magistrate were disarmed, so that we could with impunity provoke and despise him, yet such a thing ought to be no more attempted than if we were to see punishment suspended over us; for it belongs not to a private individual to take away authority from him whom the Lord has in power set over us. This whole discourse is concerning civil government; it is therefore to no purpose that they who would exercise dominion over consciences do hence attempt to establish their sacrilegious tyranny.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) It follows, from this divine authority and title enjoyed by the magistrate, that he ought to be obeyed, not only from fear of the punishment that he is empowered to inflict, but also from the respect due to legitimate power. Of this respect conscience is the natural guardian.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. As regards the special question of despotism, it is treated here not by explicit condemnation, but by the statement of principles which will peacefully undermine its own distinctive principles. It is dealt with precisely as elsewhere the ownership of slaves is dealt with. Just as the Gospel bids the slave submit to his master, yet meanwhile (above all by bringing out the value and dignity of every human soul) withers the root of slavery, so it bids the subject obey the despot, yet withers the root of despotism.

5. Wherefore] Because of the ruler’s Divine credentials. The Christian is accordingly a good subject not only on account of the wrath, (so lit.; i.e. the ruler’s wrath in case of crime,) but also on account of the conscience, (so lit.; i.e. the Christian’s knowledge and sense of the ruler’s right to be angry).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Wherefore ye must needs be subject,.... To the higher powers, to the civil magistrates; there is a necessity of it, because magistracy is God's ordinance, it is for the good of men; and such that oppose it will severely smart for it: but subjection to it from Christians should be,

not only for wrath; through fear of punishment, and for the sake of escaping it; either the wrath of men or of God, in this or the other world:

but also for conscience sake: to keep conscience clear, to exercise a good one void of offence towards God and men; for natural reason, conscience itself, dictates that there ought to be such order among men, that civil government should take place, and ought to be submitted to.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

Ver. 5. But also for conscience sake] Good rulers we must obey as God; bad, for God. δια τον θεον. (Basil.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Wherefore - διό dio. The “reasons” why we should be subject, which the apostle had given, were two,

That government was appointed by God.

(2)That violation of the laws would necessarily expose to punishment.

Ye must needs be - It is “necessary” ἀναγκή anagkē to be. This is a word stronger than what implies mere “fitness” or propriety. It means that it is a matter of high obligation and of “necessity” to be subject to the civil ruler.

Not only for wrath - Not only on account of the “fear of punishment;” or the fact that wrath will be executed on evil doers.

For conscience’ sake - As a matter of conscience, or of “duty to God,” because “he” has appointed it, and made it necessary and proper. A good citizen yields obedience because it is the will of God; and a Christian makes it a part of his religion to maintain and obey the just laws of the land; see Mat 22:21; compare Ecc 8:2, “I counsel them to keep the king’s commandments, and “that in regard of the oath of God.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

q.d. Seeing things are so as I have said; that magistracy is of God, that it is his ordinance, that it is for the benefit of mankind, and that it is armed with the sword; therefore there is a necessity of subjection, and that for a double reason: first, from fear of wrath, or punishment from the magistrate. Secondly, and more especially, from the obligation of conscience, because God hath so commanded; and to err in this particular, is to offend God, and to wound our own consciences: see 1Sa 24:5; Ecc 8:2; 1Pe 2:13.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. For wrath… for conscience’ sake—The apostle by his wherefore draws the inference from the two previous verses that it is a matter of conscience that we entertain a salutary fear of the punitive power of the government.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Not only for fear of wrath - That is, punishment from man. But for conscience' sake - Out of obedience to God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Subject for conscience’ sake:

v. 5. Wherefore ye must needs be subject, not only for wrath, but also for conscience’ sake.

v. 6. For this cause pay ye tribute also; for they are God’s ministers, attending continually upon this very thing.

v. 7. Render, therefore, to all their dues: tribute to whom tribute is due; custom, to whom custom; fear, to whom fear; honor, to whom honor.

For necessity’s sake the Christians are subject to the government; they feel that they are under obligation; they know that this behavior is part of their obedience to God. And herein they are influenced not by wrath, not because they fear the inevitable punishment, which would make their obedience much like that of a slave. But they submit themselves for the sake of conscience, from conscientious motives. The Christians know that the Lord whom they are serving has established the government and made it His agency to perform His will as to the preservation of law and order in the world. So they yield cheerful obedience to the civil authorities for the Lord’s sake. And the situation thus having been made plain, the admonition of St. Paul is well founded: For on this account pay taxes. Since the government is established for the benefit of society and for the protection and defense also of the believers, therefore they should cheerfully pay the money necessary for its support. For they, the magistrates, the members of the government, are servants of God, knowingly or unknowingly, and are busily engaged with this very thing, with protection against wickedness and with their efforts for the peace of the city; they are active in the service and for the benefit of all good citizens. "He that by virtue of his office serves the community has the right and duty to demand of the community the support necessary for the performance of his office. " This fact the apostle emphasizes in a specializing admonition: Pay, then, to all that which you owe, discharge what is due: to him that demands taxes, the taxes; to him that demands custom pay the custom; to him that ought to be feared render fear; to him that ought to be honored give honor. The government has a right to levy personal and property taxes, and it is the Christian’s duty to pay the taxes; evasion of this duty is sinful. The government has the right to collect duty on merchandise exported or imported, and the Christian coming under such ruling will render the payment exacted. The government occupies a position of reverence and fear, and fear and reverence shall be given all its representatives. And in the last admonition St. Paul goes even beyond the magistrates, urging upon all believers to give honor to all men to whom honor is due, whether on account of their position or on account of meritorious work for the public weal. In this way every Christian performs the duties of his citizenship and serves the Lord according to the Fourth Commandment.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here the apostle doth again assert the necessity of subjection to the civil magistrate. Seeing that magistracy is God’s ordinance, for the good of human society; seeing that the sword in the magistrate’s hand is backed and edged with God’s authority; therefore there is a necessity of subjection unto magistracy and magistrates, and that for a double reason--for fear of wrath and punishment from man, and from a principle of conscience in obedience to the command of God. We must be subject, not only for wrath, that is, not only for fear of man’s wrath, but for conscience’ sake; that is, with respect to the command of God, which has made subjection our indispensible duty.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Wherefore [because of all that has been said-- Rom_13:1-4 ] ye must needs be in subjection, not only because of the wrath, but also for conscience' sake . [ 1Pe_2:13 . The Christian has a double incentive for keeping the civil law; for if he resists the government he will not only be punished, but he will sin against God; thus both fear and conscience move him to obedience.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

5. Wherefore … not only for wrath, but also for conscience's sake. There are two reasons for obedience to the civil ruler: (1) If one fails to obey him, he will be a subject of his wrath (judgment) and be punished. (2) It is God's will that we should obey our civil rulers. Hence, conscience should be a motive.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

5. ἀνάγκη. “The necessity is twofold, external on account of ‘the wrath’ which the magistrate executes, internal on account of conscience towards GOD.” Giff.

διὰ τὴν συνείδησιν. Cf. Act 23:1; Act 24:16, ‘because of your own conscience’: because, as your paying tribute shows, you recognise them as authorities duly constituted, and therefore ministers of GOD. Hence it is a matter of conscience towards GOD; cf. 1Pe 2:19. See Add. Note, p. 209.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5.] διό, because of the divine appointment, and mission of the civil officer.

ἀνάγκη—ye must needs submit yourselves—there is a moral necessity for subjection:—one not only of terror, but of conscience: compare διὰ τὸν κύριον, 1Pe 2:13.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5. διό: rulers, because as God’s ministers they have a Divine order and purpose, are to be obeyed, not only because they have power over men, but also because it is right, διὰ τὴν συνείδησιν (cf. 2:15, 9:1).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 5. “Wherefore ye must needs be subject, not only because of the wrath, but also for conscience’ sake.”

If the state were only armed with means of punishing, it would be enough to regard it with fear; but it is the representative of God to assert justice among men; and hence it is from a principle of conscience that submission must be given to it. It is obvious that the apostle has a much nobler idea of the state than those who make this institution rest on utilitarian grounds. As its foundation he lays down a divine principle, and sees in it an essentially moral institution. This teaching was the more necessary as the Christians were daily witnesses of the corruption which reigned in heathen administration, and might be led to involve in one common reprobation both the institution and its abuses. But it must not be forgotten that, in assigning conscience as a ground for obedience, the apostle is in the very act indirectly tracing the limit of this obedience. For the very reason that the state governs in God’s name, when it comes to order something contrary to God’s law, there is nothing else to be done than to make it feel the contradiction between its conduct and its commission (see above, the example of the apostles), and that while still rendering homage to the divine principle of the state by the respect with which the protest in the case is expressed and the calmness with which the punishment inflicted is borne.

In the two following verses the apostle confirms by a particular fact of public life the notion of the state which he has just been expounding (Rom 13:6), and passes from the principle to its practical applications (Rom 13:7).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.