Romans 13:5
in Romans 13Therefore it is necessary to submit to authority, not only to avoid punishment, but also as a matter of conscience.
BSB
The same verse in ASV and KJV ▾
ASV
Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience’ sake.
KJV
Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
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This verse in Romans 13
Commentary
14 notes on this verseTherefore it is necessary to be subject, not only because of wrath, but also because of conscience. For on this account you also pay tributes. For they are God's ministers, attending upon this very thing. By these words Paul indeed orders the Church of God, that, doing nothing adverse to the princes and powers of this world, it may through quiet and tranquillity of life carry out the work of righteousness and piety.
This site's exposition
as a matter of conscience
on Romans 13:5-7
Submission is owed for two reasons, to escape punishment and as a matter of conscience. Conscience is the inward sense of what is owed to God, and it holds when no officer is watching. Verse 7 lists four dues, each paid to the one it belongs to.
The record, by era
The Church Fathers5 voices
One must be subject … because of the coming judgment, for whoever escapes now will be punished then, his own conscience accusing him.
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.
A commentator
Apostolic ConstitutionsApostolic Constitutions (Book IV), Section 2, XIII · Written before 380.
proposed
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.
A commentator
Theodoret of CyrusINTERPRETATION OF THE LETTER TO THE ROMANS · Written before 458.
proposed
"For the sake of conscience" means "in order to do what is right."
"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.
7 more voices on this verse
The Medieval Church2 voices
Then when he says, therefore, one must be subject, he draws the main conclusion, saying: therefore, i.e., for the reasons given, one must be subject to rulers of necessity, namely, because this is necessary for salvation, or be subject voluntarily to the necessity whereby the …
It is necessary for you, he says, to obey not only so that you do not experience the wrath both of God and of the ruler, as one who is insubordinate, and do not undergo unbearable punishment, but also so that you do not prove …
The Puritans and the Awakening2 voices
Hence it appears that laws with penalties for the lawless and disobedient ( 1 Tim. i. 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.
Wherefore ye must needs be subject,....
The Nineteenth Century3 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Wherefore - διό dio. The “reasons” why we should be subject, which the apostle had given, were two, (1) 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.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
For, for this cause pay ye--rather, "ye pay" tribute also--that is, "This is the reason why ye pay the contributions requisite for maintaining the civil government." for they are God's ministers, attending continually upon this very thing--"to this very thing."
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, defense, 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.
The words behind it
13 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| διὸ | dio | Therefore | G1352 → | 53 times |
| ἀνάγκη | anagke | necessary [it is] | G318 → | |
| ὑποτάσσεσθαι, | hupotassesthai | to be subject, | G5293 → | 38 times |
| οὐ | ou | not | G3756 → | 1664 times |
| μόνον | monon | only | G3441 → | 110 times |
| διὰ | dia | on account of | G1223 → | 664 times |
| τὴν | ten | the | G3588 → | 19766 times |
| ὀργὴν | orgen | wrath | G3709 → | 36 times |
| ἀλλὰ | alla | but | G235 → | 635 times |
| καὶ | kai | also | G2532 → | 9120 times |
| διὰ | dia | on account of | G1223 → | 664 times |
| τὴν | ten | the | G3588 → | 19766 times |
| συνείδησιν. | suneidesin | conscience. | G4893 → | 30 times |
διὸTherefore
dioG1352 →53 times
ἀνάγκηnecessary [it is]
anagkeG318 →
ὑποτάσσεσθαι,to be subject,
hupotassesthaiG5293 →38 times
οὐnot
ouG3756 →1664 times
μόνονonly
mononG3441 →110 times
διὰon account of
diaG1223 →664 times
τὴνthe
tenG3588 →19766 times
ὀργὴνwrath
orgenG3709 →36 times
ἀλλὰbut
allaG235 →635 times
καὶalso
kaiG2532 →9120 times
διὰon account of
diaG1223 →664 times
τὴνthe
tenG3588 →19766 times
συνείδησιν.conscience.
suneidesinG4893 →30 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Acts 24:16In this hope, I strive always to maintain a clear conscience before God and man.
it leads to
- 1 Timothy 1:5
The goal of our instruction is the love that comes from a pure heart, a clear conscience, and a sincere faith.
- Acts 23:1
Paul looked directly at the Sanhedrin and said, “Brothers, I have conducted myself before God in all good conscience to this day.”
- 2 Corinthians 4:2
Instead, we have renounced secret and shameful ways. We do not practice deceit, nor do we distort the word of God. On the contrary, by open proclamation of the truth, we commend ourselves to…
- Hebrews 10:22
let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and our bodies washed with pure water.
- Romans 2:15
So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them
- 1 Timothy 1:5
Through
1 Peter 2:19For if anyone endures the pain of unjust suffering because he is conscious of God, this is to be commended.
it leads to
- Matthew 5:10–12
Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.
- 1 Peter 3:14–17
But even if you should suffer for what is right, you are blessed. “Do not fear what they fear; do not be shaken.”
- 1 Peter 2:20
How is it to your credit if you are beaten for doing wrong and you endure it? But if you suffer for doing good and you endure it, this is commendable before God.
- Matthew 5:10–12
Where this verse is studied
On this page
Studies14
About Romans
This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Apostolic Constitutions, Apostolic Constitutions (Book IV), Section 2, XIII; Augustine of Hippo, AUGUSTINE ON ROMANS 74; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on Romans 23; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Theodoret of Cyrus, INTERPRETATION OF THE LETTER TO THE ROMANS; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.