King James Version
Romans 13
14 verses with commentary
Submission to Authorities
Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. ordained: or, ordered
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Let every soul be subject unto the higher powers—The command πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω (pasa psychē exousiais hyperechousais hypotassesthō) uses psychē (soul/person) to emphasize universal scope—every individual without exception. Hypotassō (be subject) is a military term meaning to arrange under authority, not mere external compliance but heartfelt submission. Exousiais hyperechousais (higher authorities) refers to governing powers placed over society.
For there is no power but of God: the powers that be are ordained of God—Ou gar estin exousia ei mē hypo theou (οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, 'for there is no authority except from God'). The emphatic negative structure demolishes anarchism—all legitimate authority derives from God's sovereignty. Hai ousai hypo theou tetagmenai eisin (αἱ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν, 'those existing have been ordained by God'). The perfect participle tetagmenai (ordained/appointed) indicates God's past action with continuing effect—governments exist by divine appointment, whether rulers acknowledge God or not.
For there is no power but of God: the powers that be are ordained of God—Ou gar estin exousia ei mē hypo theou (οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, 'for there is no authority except from God'). The emphatic negative structure demolishes anarchism—all legitimate authority derives from God's sovereignty. Hai ousai hypo theou tetagmenai eisin (αἱ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν, 'those existing have been ordained by God'). The perfect participle tetagmenai (ordained/appointed) indicates God's past action with continuing effect—governments exist by divine appointment, whether rulers acknowledge God or not.
Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
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Whosoever therefore resisteth the power, resisteth the ordinance of God—Hōste ho antitassomenos tē exousia tē tou theou diatagē anthistēken (ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν). The verb antitassō (resist/oppose) is military—to set oneself in battle array against. Resisting government authority is resisting God's diatagē (ordinance/arrangement), His ordained ordering of society. This doesn't mean blind obedience to evil commands (Daniel 3, Acts 4:19-20) but recognizes government as God's instrument.
And they that resist shall receive to themselves damnation—Krima lēmpsontai (κρίμα λήμψονται, 'will receive judgment'). Krima is better translated 'judgment' than 'damnation'—the context is temporal consequences (prison, punishment) not eternal condemnation. The future tense lēmpsontai warns of inevitable consequences for lawless rebellion. Paul grounds civil order in divine authority, making anarchy a theological issue, not merely political.
And they that resist shall receive to themselves damnation—Krima lēmpsontai (κρίμα λήμψονται, 'will receive judgment'). Krima is better translated 'judgment' than 'damnation'—the context is temporal consequences (prison, punishment) not eternal condemnation. The future tense lēmpsontai warns of inevitable consequences for lawless rebellion. Paul grounds civil order in divine authority, making anarchy a theological issue, not merely political.
For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:
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For rulers are not a terror to good works, but to the evil—Hoi gar archontes ouk eisin phobos tō agathō ergō alla tō kakō (οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ). Archontes (rulers) function properly when they reward agathos ergon (good works) and punish kakos (evil). Phobos (terror/fear) indicates the sword's deterrent effect—government's God-given role is maintaining justice through the threat of punishment. This describes government's ideal function, not every government's actual practice.
Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same—Theleis de mē phobeisthai tēn exousian? to agathon poiei (θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει, 'do you wish not to fear authority? Do good'). The rhetorical question invites application: law-abiding citizens need not fear government. Epainon (ἔπαινον, praise/commendation) suggests government should recognize and honor virtue—an incentive structure for societal flourishing.
Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same—Theleis de mē phobeisthai tēn exousian? to agathon poiei (θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει, 'do you wish not to fear authority? Do good'). The rhetorical question invites application: law-abiding citizens need not fear government. Epainon (ἔπαινον, praise/commendation) suggests government should recognize and honor virtue—an incentive structure for societal flourishing.
For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
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For he is the minister of God to thee for good—Theou gar diakonos estin soi eis to agathon (θεοῦ γὰρ διάκονος ἐστίν σοι εἰς τὸ ἀγαθόν). The ruler is God's diakonos (servant/minister)—the same word used for church deacons (Philippians 1:1) and Paul's apostolic ministry (2 Corinthians 3:6). Government is divine service, whether rulers acknowledge God or not. Eis to agathon (for good) defines government's purpose—promoting citizens' welfare, establishing justice.
But if thou do that which is evil, be afraid; for he beareth not the sword in vain—Ou gar eikē tēn machairan phorei (οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ, 'for he does not bear the sword in vain'). Machaira (sword) represents coercive force, including capital punishment. Eikē (in vain) means without purpose—government's sword is purposeful, authorized by God. Ekdikos eis orgēn (ἔκδικος εἰς ὀργήν, 'avenger to execute wrath') designates government as executor of divine justice against wickedness.
But if thou do that which is evil, be afraid; for he beareth not the sword in vain—Ou gar eikē tēn machairan phorei (οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ, 'for he does not bear the sword in vain'). Machaira (sword) represents coercive force, including capital punishment. Eikē (in vain) means without purpose—government's sword is purposeful, authorized by God. Ekdikos eis orgēn (ἔκδικος εἰς ὀργήν, 'avenger to execute wrath') designates government as executor of divine justice against wickedness.
Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
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Wherefore ye must needs be subject, not only for wrath, but also for conscience sake—Dio anankē hypotassesthai, ou monon dia tēn orgēn alla kai dia tēn syneidēsin (διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν ἀλλὰ καὶ διὰ τὴν συνείδησιν). Anankē (necessity) signals logical conclusion: submission to authority is required. Paul gives two motivations: dia tēn orgēn (because of wrath—pragmatic fear of punishment) and dia tēn syneidēsin (because of conscience—theological conviction).
Submission based solely on fear of punishment is servile; submission grounded in conscience is worship—recognizing God's authority mediated through human government. Syneidēsis (conscience) is informed moral awareness, shaped by knowledge of God's will (Romans 2:15). Christians obey government not merely to avoid trouble but because it pleases God, who ordained civil authority. This elevates political obedience to spiritual duty, yet conscience also limits obedience—when government commands sin, 'we must obey God rather than men' (Acts 5:29).
Submission based solely on fear of punishment is servile; submission grounded in conscience is worship—recognizing God's authority mediated through human government. Syneidēsis (conscience) is informed moral awareness, shaped by knowledge of God's will (Romans 2:15). Christians obey government not merely to avoid trouble but because it pleases God, who ordained civil authority. This elevates political obedience to spiritual duty, yet conscience also limits obedience—when government commands sin, 'we must obey God rather than men' (Acts 5:29).
For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
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For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing—Dia touto gar kai phorous teleite· leitourgoi gar theou eisin eis auto touto proskarterountes (διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε· λειτουργοὶ γὰρ θεοῦ εἰσιν εἰς αὐτὸ τοῦτο προσκαρτεροῦντες). Phorous (taxes/tribute) were resented under Roman occupation; Jewish zealots refused payment as capitulation. Paul commands payment: teleite (present tense—keep paying).
The reason: government officials are leitourgoi theou (λειτουργοὶ θεοῦ, ministers/servants of God). Leitourgos is cultic language—used for priests performing sacred service (Hebrews 8:2). Tax collectors are God's liturgists! Proskarterountes (προσκαρτερέω, devoting themselves) indicates devoted service. Paying taxes funds God-ordained government, enabling justice, order, and infrastructure. Refusing taxes is refusing to support God's appointed servants.
The reason: government officials are leitourgoi theou (λειτουργοὶ θεοῦ, ministers/servants of God). Leitourgos is cultic language—used for priests performing sacred service (Hebrews 8:2). Tax collectors are God's liturgists! Proskarterountes (προσκαρτερέω, devoting themselves) indicates devoted service. Paying taxes funds God-ordained government, enabling justice, order, and infrastructure. Refusing taxes is refusing to support God's appointed servants.
Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
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Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour—Apodote pasin tas opheilas, tō ton phoron ton phoron, tō to telos to telos, tō ton phobon ton phobon, tō tēn timēn tēn timēn (ἀπόδοτε πᾶσιν τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν). The imperative apodote (render/pay back) echoes Jesus' 'render unto Caesar' (Matthew 22:21).
Opheilas (dues/debts) frames civic obligation as moral debt. Four categories: phoron (tribute—direct taxes), telos (custom—indirect taxes/tolls), phobon (fear—healthy respect for authority's power), and timēn (honor—esteem for office and person). The fourfold repetition (tribute...tribute, custom...custom) emphasizes specificity—give exactly what is owed to whom it's owed. Christians don't grudgingly submit but joyfully honor authority as God's institution.
Opheilas (dues/debts) frames civic obligation as moral debt. Four categories: phoron (tribute—direct taxes), telos (custom—indirect taxes/tolls), phobon (fear—healthy respect for authority's power), and timēn (honor—esteem for office and person). The fourfold repetition (tribute...tribute, custom...custom) emphasizes specificity—give exactly what is owed to whom it's owed. Christians don't grudgingly submit but joyfully honor authority as God's institution.
Love Fulfills the Law
Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
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Owe no man any thing, but to love one another—Mēdeni mēden opheilete, ei mē to allēlous agapan (μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν). The double negative mēdeni mēden (to no one nothing) is emphatic: no outstanding debts. Opheilete (owe) shifts from civic debts (v. 7) to personal finances—pay what you owe, don't accumulate debt. The exception: to agapan (to love) is a perpetual debt never fully paid. Allēlous agapan (love one another) uses the present infinitive—continuous, habitual love.
For he that loveth another hath fulfilled the law—Ho gar agapōn ton heteron nomon peplērōken (ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν). The perfect tense peplērōken (has fulfilled) indicates completed action with lasting results. Agapē is not emotion but self-giving commitment to another's good. Love fulfills the law because the law's moral content is summarized in love for God and neighbor (Matthew 22:37-40; Galatians 5:14). This echoes Romans 8:4—the Spirit fulfills the law's righteous requirement through love.
For he that loveth another hath fulfilled the law—Ho gar agapōn ton heteron nomon peplērōken (ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν). The perfect tense peplērōken (has fulfilled) indicates completed action with lasting results. Agapē is not emotion but self-giving commitment to another's good. Love fulfills the law because the law's moral content is summarized in love for God and neighbor (Matthew 22:37-40; Galatians 5:14). This echoes Romans 8:4—the Spirit fulfills the law's righteous requirement through love.
For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
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For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself—Paul quotes five commandments from the Decalogue's second table (Exodus 20:13-17), summarized by agapēseis ton plēsion sou hōs seauton (ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, 'you shall love your neighbor as yourself,' Leviticus 19:18).
Anakephalaiouta (ἀνακεφαλαιόω, summed up/comprehended) means to bring to a head, to unify under one principle. All relational commands are fulfilled in love. Plēsion (neighbor) is anyone in proximity or need (Luke 10:25-37). Hōs seauton (as yourself) doesn't command self-love but assumes it—you naturally seek your own good; extend the same care to others. This isn't sentimental feeling but active benevolence—willing and working for another's welfare.
Anakephalaiouta (ἀνακεφαλαιόω, summed up/comprehended) means to bring to a head, to unify under one principle. All relational commands are fulfilled in love. Plēsion (neighbor) is anyone in proximity or need (Luke 10:25-37). Hōs seauton (as yourself) doesn't command self-love but assumes it—you naturally seek your own good; extend the same care to others. This isn't sentimental feeling but active benevolence—willing and working for another's welfare.
Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
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Love worketh no ill to his neighbour: therefore love is the fulfilling of the law—Hē agapē tō plēsion kakon ouk ergazetai. plērōma oun nomou hē agapē (ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται. πλήρωμα οὖν νόμου ἡ ἀγάπη). Kakon ouk ergazetai (works no evil) uses the present tense—love continuously refuses to harm. Ergazomai (work/do) emphasizes active choice, not passive feeling. Love doesn't murder, steal, lie, commit adultery, or covet because these harm the neighbor.
Plērōma nomou hē agapē (πλήρωμα νόμου ἡ ἀγάπη, love is the fullness/fulfillment of the law). Plērōma (fullness) indicates completion, not abolition. The law is not discarded but fulfilled—its moral content realized through Spirit-produced love. This is the opposite of legalism (external conformity without heart-transformation) and antinomianism (rejecting moral standards). Love fulfills the law by exceeding it—not 'don't murder' but 'love your enemy'; not 'don't steal' but 'give generously.'
Plērōma nomou hē agapē (πλήρωμα νόμου ἡ ἀγάπη, love is the fullness/fulfillment of the law). Plērōma (fullness) indicates completion, not abolition. The law is not discarded but fulfilled—its moral content realized through Spirit-produced love. This is the opposite of legalism (external conformity without heart-transformation) and antinomianism (rejecting moral standards). Love fulfills the law by exceeding it—not 'don't murder' but 'love your enemy'; not 'don't steal' but 'give generously.'
Put On the Lord Jesus Christ
And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
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And that, knowing the time, that now it is high time to awake out of sleep—Kai touto eidotes ton kairon, hoti hōra ēdē hymas ex hypnou egerthēnai (καὶ τοῦτο εἰδότες τὸν καιρόν, ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι). Kairon (καιρόν, time) is not chronos (chronological time) but opportune moment, eschatological urgency. Hōra ēdē (the hour already) signals imminence. Ex hypnou egerthēnai (to awake from sleep) uses hypnos (spiritual drowsiness, moral lethargy) and egeirō (awake/resurrect)—the same word for Christ's resurrection (Romans 6:4).
For now is our salvation nearer than when we believed—Nun gar engyteron hēmōn hē sōtēria ē hote episteusamen (νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν). Engyteron (nearer) indicates progressive approach. Sōtēria (salvation) here is glorification—Christ's return, resurrection, final deliverance (Romans 8:23-25). The aorist episteusamen (we believed) marks conversion; every day brings believers closer to consummation. Eschatological expectation fuels moral urgency—live as those whose redemption draws near (Luke 21:28).
For now is our salvation nearer than when we believed—Nun gar engyteron hēmōn hē sōtēria ē hote episteusamen (νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν). Engyteron (nearer) indicates progressive approach. Sōtēria (salvation) here is glorification—Christ's return, resurrection, final deliverance (Romans 8:23-25). The aorist episteusamen (we believed) marks conversion; every day brings believers closer to consummation. Eschatological expectation fuels moral urgency—live as those whose redemption draws near (Luke 21:28).
The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
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The night is far spent, the day is at hand—Hē nyx proekopsen, hē de hēmera ēngiken (ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν). Proekopsen (has advanced/progressed) uses perfect tense—night has moved forward, its end approaching. Hēmera ēngiken (the day has drawn near) uses engizō, same verb John the Baptist and Jesus used: 'the kingdom has drawn near' (Matthew 3:2, 4:17). Nyx (night) symbolizes the present evil age (Ephesians 5:8); hēmera (day) symbolizes Christ's return and the age to come.
Let us therefore cast off the works of darkness, and let us put on the armour of light—Apothōmetha oun ta erga tou skotous, endysōmetha de ta hopla tou phōtos (ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός). Apotithēmi (cast off) is used for removing dirty clothes (Ephesians 4:22, Colossians 3:8). Endyō (put on) indicates clothing oneself. Hopla (armor) suggests spiritual warfare (Ephesians 6:11-17). Skotous (darkness) represents sin; phōtos (light) represents righteousness, truth, Christ Himself (John 8:12).
Let us therefore cast off the works of darkness, and let us put on the armour of light—Apothōmetha oun ta erga tou skotous, endysōmetha de ta hopla tou phōtos (ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός). Apotithēmi (cast off) is used for removing dirty clothes (Ephesians 4:22, Colossians 3:8). Endyō (put on) indicates clothing oneself. Hopla (armor) suggests spiritual warfare (Ephesians 6:11-17). Skotous (darkness) represents sin; phōtos (light) represents righteousness, truth, Christ Himself (John 8:12).
Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. honestly: or, decently
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Let us walk honestly, as in the day—Hōs en hēmera euschēmonōs peripatēsōmen (ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν). Euschēmonōs (εὐσχημόνως, honestly/decently) means becomingly, with propriety, in a manner fitting one's identity. Peripatēsōmen (let us walk) uses the hortatory subjunctive—exhortation to habitual lifestyle. Walking 'as in the day' means living as those exposed to light—no hidden sin, no secret vice, transparent before God and others (Ephesians 5:8-14).
Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying—Paul lists six vices in three pairs: kōmois kai methais (κώμοις καὶ μέθαις, reveling and drunkenness—party culture, intoxication), koitais kai aselgeiais (κοίταις καὶ ἀσελγείαις, sexual immorality and sensuality—koitē is 'bed,' euphemism for illicit sex), eridi kai zēlō (ἔριδι καὶ ζήλῳ, strife and jealousy—relational toxins). These 'works of darkness' characterized Greco-Roman culture: drunken symposia, sexual license, social rivalries. Believers are called to radical moral distinction.
Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying—Paul lists six vices in three pairs: kōmois kai methais (κώμοις καὶ μέθαις, reveling and drunkenness—party culture, intoxication), koitais kai aselgeiais (κοίταις καὶ ἀσελγείαις, sexual immorality and sensuality—koitē is 'bed,' euphemism for illicit sex), eridi kai zēlō (ἔριδι καὶ ζήλῳ, strife and jealousy—relational toxins). These 'works of darkness' characterized Greco-Roman culture: drunken symposia, sexual license, social rivalries. Believers are called to radical moral distinction.
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
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But put ye on the Lord Jesus Christ—Alla endysasthe ton kyrion Iēsoun Christon (ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν). The aorist imperative endysasthe (put on) calls for decisive action—clothe yourself with Christ. This echoes Galatians 3:27: 'as many of you as have been baptized into Christ have put on Christ.' To 'put on Christ' is to assume His character, embody His virtues, live in union with Him (Colossians 3:10-14). The full title—kyrion Iēsoun Christon (Lord Jesus Christ)—emphasizes His authority (Lord), humanity (Jesus), and messianic office (Christ).
And make not provision for the flesh, to fulfil the lusts thereof—Kai tēs sarkos pronoian mē poieisthe eis epithymias (καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας). Pronoian (πρόνοια, provision/forethought) means planning ahead. The prohibition: don't make advance arrangements to indulge epithymias (lusts/desires) of sarx (flesh—sinful nature). Don't position yourself for temptation, don't create opportunities for sin. This is practical wisdom—avoid situations, relationships, media, environments that fuel fleshly desires.
And make not provision for the flesh, to fulfil the lusts thereof—Kai tēs sarkos pronoian mē poieisthe eis epithymias (καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας). Pronoian (πρόνοια, provision/forethought) means planning ahead. The prohibition: don't make advance arrangements to indulge epithymias (lusts/desires) of sarx (flesh—sinful nature). Don't position yourself for temptation, don't create opportunities for sin. This is practical wisdom—avoid situations, relationships, media, environments that fuel fleshly desires.