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
View commentary (3 sources)
KJV Study Commentary
<strong>Let every soul be subject unto the higher powers</strong>—The command πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω (pasa psychē exousiais hyperechousais hypotassesthō) uses <em>psychē</em> (soul/person) to emphasize universal scope—every individual without exception. <em>Hypotassō</em> (be subject) is a military term meaning to arrange under authority, not mere external compliance but hear...
Read full commentary →Ellicott’s Commentary for English Readers
XIII.
(1-7) **Subject unto the higher powers.**—Looking impartially at the passage which follows, it would seem at first sight—and perhaps not only at first sight—that the Apostle distinctly preaches two doctrines, both of which are now discredited, the doctrines of divine right and of passive obedience. The duty of obedience is grounded upon the fact that the power wielded by the magistrate is de...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us--**that is, "True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance."
Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
View commentary (3 sources)
KJV Study Commentary
<strong>Whosoever therefore resisteth the power, resisteth the ordinance of God</strong>—<em>Hōste ho antitassomenos tē exousia tē tou theou diatagē anthistēken</em> (ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν). The verb <em>antitassō</em> (resist/oppose) is military—to set oneself in battle array against. Resisting government authority is resisting God's <em>diatagē</em> (ord...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **Damnation.**—*Condemnation*—*i.e.,* the sentence passed upon him by the judge or magistrate as God’s representative.
Jamieson-Fausset-Brown Bible Commentary
**19-22. For, &c.--**"The apostle, fired with the thought of the future glory of the saints, pours forth this splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end and consummation of its existence" [Hodge].
**the earnest expectation--**(compare Php 1:20).
**of the creature--**...
Read full commentary →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:
View commentary (3 sources)
KJV Study Commentary
<strong>For rulers are not a terror to good works, but to the evil</strong>—<em>Hoi gar archontes ouk eisin phobos tō agathō ergō alla tō kakō</em> (οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ). <em>Archontes</em> (rulers) function properly when they reward <em>agathos ergon</em> (good works) and punish <em>kakos</em> (evil). <em>Phobos</em> (terror/fear) indicates the sword's deter...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **To good works.**—Literally, *to the good work,* as if it were personified. Human law can only take account of that which is actually done, not of the intention.
In this and the following verse it is clearly the ideal aspect of the magistracy that the Apostle has in view. So Bishop Butler, in the paragraph next to that just quoted, continues: “If it be objected that good actions, and such as ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-22. For, &c.--**"The apostle, fired with the thought of the future glory of the saints, pours forth this splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end and consummation of its existence" [Hodge].
**the earnest expectation--**(compare Php 1:20).
**of the creature--**...
Read full commentary →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.
View commentary (3 sources)
KJV Study Commentary
<strong>For he is the minister of God to thee for good</strong>—<em>Theou gar diakonos estin soi eis to agathon</em> (θεοῦ γὰρ διάκονος ἐστίν σοι εἰς τὸ ἀγαθόν). The ruler is God's <em>diakonos</em> (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. <em>Ei...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **The sword.**—Not apparently the dagger worn by the Roman emperors, but, in a strict sense, “the sword.” “To bear the sword” seems to be a recognised Greek phrase to express the power of the magistrates. It was carried before them in processions, and on other important occasions.
It is clear from this passage that capital punishment is sanctioned by Scripture. At the same time its abolition i...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-22. For, &c.--**"The apostle, fired with the thought of the future glory of the saints, pours forth this splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end and consummation of its existence" [Hodge].
**the earnest expectation--**(compare Php 1:20).
**of the creature--**...
Read full commentary →Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
View commentary (3 sources)
KJV Study Commentary
<strong>Wherefore ye must needs be subject, not only for wrath, but also for conscience sake</strong>—<em>Dio anankē hypotassesthai, ou monon dia tēn orgēn alla kai dia tēn syneidēsin</em> (διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν ἀλλὰ καὶ διὰ τὴν συνείδησιν). <em>Anankē</em> (necessity) signals logical conclusion: submission to authority is required. Paul gives two motivations: <em>dia tēn...
Read full commentary →Ellicott’s Commentary for English Readers
(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.
Jamieson-Fausset-Brown Bible Commentary
**19-22. For, &c.--**"The apostle, fired with the thought of the future glory of the saints, pours forth this splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end and consummation of its existence" [Hodge].
**the earnest expectation--**(compare Php 1:20).
**of the creature--**...
Read full commentary →For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
View commentary (3 sources)
KJV Study Commentary
<strong>For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing</strong>—<em>Dia touto gar kai phorous teleite· leitourgoi gar theou eisin eis auto touto proskarterountes</em> (διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε· λειτουργοὶ γὰρ θεοῦ εἰσιν εἰς αὐτὸ τοῦτο προσκαρτεροῦντες). <em>Phorous</em> (taxes/tribute) were resented under Roman occupation; J...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **Ministers.**—The words thus translated here and in Romans 13:4 are not the same, but both are words commonly used in the New Testament of a sacred office; that in Romans 13:4 is the original of our word “deacon,” that used in this verse is (in another form) the original of our word “liturgy.” The choice of such terms harmonises with the conception which is presented in this chapter of the di...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**23. And not only they, but ourselves also--**or "not only [so], but even we ourselves"--that is, besides the inanimate creation.
**which have the first-fruits of the Spirit--**or, "the Spirit as the first-fruits" of our full redemption (compare 2Co 1:22), moulding the heart to a heavenly frame and attempering it to its future element.
**even we ourselves--**though we have so much of heaven a...
Read full commentary →Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
View commentary (3 sources)
KJV Study Commentary
<strong>Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour</strong>—<em>Apodote pasin tas opheilas, tō ton phoron ton phoron, tō to telos to telos, tō ton phobon ton phobon, tō tēn timēn tēn timēn</em> (ἀπόδοτε πᾶσιν τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τι...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **Tribute.**—Rather, *taxes*—*i.e.,* taxes upon person or property as opposed to the customs levied upon goods. These were collected by different officers.
**Fear . . . honour.**—There would be one class of officers who could claim respect for their official position, though they had no special means of enforcing it. Another class would have the power of inflicting punishment. This last would ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24. For we are saved by hope--**rather, "For in hope we are saved"; that is, it is more a salvation in hope than as yet in actual possession.
**but hope that is seen is not hope--**for the very meaning of hope is, the expectation that something now future will become present.
**for what a man seeth, why doth he yet hope for?--**the latter ending when the other comes.
Love Fulfills the Law
Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
View commentary (3 sources)
KJV Study Commentary
<strong>Owe no man any thing, but to love one another</strong>—<em>Mēdeni mēden opheilete, ei mē to allēlous agapan</em> (μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν). The double negative <em>mēdeni mēden</em> (to no one nothing) is emphatic: no outstanding debts. <em>Opheilete</em> (owe) shifts from civic debts (v. 7) to personal finances—pay what you owe, don't accumulate debt. The exception...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **Owe no man anything.**—The word for “owe” in this verse corresponds to that for “dues” in the last. The transition of the thought is something of this kind. When you have paid all your other debts, taxes, and customs, and reverence, and whatever else you may owe, there will still be one debt unpaid—the universal debt of love. Love must still remain the root and spring of all your actions. No...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25. But if we hope for that we see not, then do we with patience wait for it--**that is, then, patient waiting for it is our fitting attitude.
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.
View commentary (3 sources)
KJV Study Commentary
<strong>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</strong>—Paul quotes five commandments from the Decalogue's second table (Exodus 20:13-17), summarized by <em>agapēseis...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **Thou shalt not commit adultery.**—It will be seen that in this arrangement the seventh commandment precedes the sixth. The same arrangement is found in Mark 10:19, Luke 18:20, and James 2:11. On the other hand, the ordinary arrangement appears in Matthew 19:18. There can be no doubt that St. Paul followed an order that was found in the copies of the LXX. that he was in the habit of using. Th...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**26-27. Likewise the Spirit also, &c.--**or, "But after the like manner doth the Spirit also help.
**our infirmities--**rather (according to the true reading), "our infirmity"; not merely the one infirmity here specified, but the general weakness of the spiritual life in its present state, of which one example is here given.
**for we know not what we should pray for as we ought--**It is n...
Read full commentary →Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
View commentary (3 sources)
KJV Study Commentary
<strong>Love worketh no ill to his neighbour: therefore love is the fulfilling of the law</strong>—<em>Hē agapē tō plēsion kakon ouk ergazetai. plērōma oun nomou hē agapē</em> (ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται. πλήρωμα οὖν νόμου ἡ ἀγάπη). <em>Kakon ouk ergazetai</em> (works no evil) uses the present tense—love continuously refuses to harm. <em>Ergazomai</em> (work/do) emphasizes active choic...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **Fulfilling of the law.**—The form of the Greek word implies not only that love helps a man to fulfil the law, but that in the fact of the presence of love in his heart the law is actually fulfilled.
The principle here stated is beautifully worked out in 1Corinthians 13:4-7.
Jamieson-Fausset-Brown Bible Commentary
**26-27. Likewise the Spirit also, &c.--**or, "But after the like manner doth the Spirit also help.
**our infirmities--**rather (according to the true reading), "our infirmity"; not merely the one infirmity here specified, but the general weakness of the spiritual life in its present state, of which one example is here given.
**for we know not what we should pray for as we ought--**It is n...
Read full commentary →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.
View commentary (3 sources)
KJV Study Commentary
<strong>And that, knowing the time, that now it is high time to awake out of sleep</strong>—<em>Kai touto eidotes ton kairon, hoti hōra ēdē hymas ex hypnou egerthēnai</em> (καὶ τοῦτο εἰδότες τὸν καιρόν, ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι). <em>Kairon</em> (καιρόν, time) is not <em>chronos</em> (chronological time) but opportune moment, eschatological urgency. <em>Hōra ēdē</em> (the hour already) ...
Read full commentary →Ellicott’s Commentary for English Readers
(11-14) The Apostle now gives a reason for enforcing this and other duties upon his readers. The end of the world itself is near.
St. Paul, like the other Apostles (comp. 1Peter 4:7; Revelation 22:20, *et al.*)*,* certainly believed that the *Parusia,* or Second Coming of Christ, was near at hand. This was in strict accordance with Mark 13:32, and resulted naturally from the peculiar form of the J...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**28. And--**or, "Moreover," or "Now"; noting a transition to a new particular.
**we know, &c.--**The order in the original is more striking: "We know that to them that love God" (compare 1Co 2:9; Ep 6:24; Jas 1:12; 2:5) "all things work together for good [even] to them who are the called (rather, 'who are called') according to His (eternal) purpose." Glorious assurance! And this, it seems, ...
Read full commentary →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.
View commentary (3 sources)
KJV Study Commentary
<strong>The night is far spent, the day is at hand</strong>—<em>Hē nyx proekopsen, hē de hēmera ēngiken</em> (ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν). <em>Proekopsen</em> (has advanced/progressed) uses perfect tense—night has moved forward, its end approaching. <em>Hēmera ēngiken</em> (the day has drawn near) uses <em>engizō</em>, same verb John the Baptist and Jesus used: 'the kingdom has drawn near...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **The night.**—The time during which the Messiah is absent from His people is compared to night. He is the sun. whose coming converts it to day.
It is rather strange that here, as in 1Thessalonians 5:8, the metaphor of night and day should suggest that of “armour.” The warfare in which the Christian is engaged is between the powers of light and of darkness. (Comp. Ephesians 6:12.) And the use...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**29. For--**as touching this "calling according to his purpose" (Ro 8:28).
**whom he did foreknow he also did predestinate--**foreordain. In what sense are we to take the word "foreknow" here? "Those who He foreknew would repent and believe," say Pelagians of every age and every hue. But this is to thrust into the text what is contrary to the whole spirit, and even letter, of the apostle's teac...
Read full commentary →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
View commentary (3 sources)
KJV Study Commentary
<strong>Let us walk honestly, as in the day</strong>—<em>Hōs en hēmera euschēmonōs peripatēsōmen</em> (ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν). <em>Euschēmonōs</em> (εὐσχημόνως, honestly/decently) means becomingly, with propriety, in a manner fitting one's identity. <em>Peripatēsōmen</em> (let us walk) uses the hortatory subjunctive—exhortation to habitual lifestyle. Walking 'as in the day' means li...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **Honestly.**—*Decorously, becomingly,* as men do when their actions are seen.
It is interesting to know that this verse, happening to catch the eye of St. Augustine, had a great effect in leading to his baptism and change of life.
Jamieson-Fausset-Brown Bible Commentary
**30. Moreover--**"And," or "Now"; explanatory of Ro 8:29--In "predestinating us to be conformed to the image of His Son" in final glory, He settled all the successive steps of it. Thus
**whom he did predestinate, them he also called--**The word "called" (as Hodge and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invitation of the ...
Read full commentary →But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
View commentary (3 sources)
KJV Study Commentary
<strong>But put ye on the Lord Jesus Christ</strong>—<em>Alla endysasthe ton kyrion Iēsoun Christon</em> (ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν). The aorist imperative <em>endysasthe</em> (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,...
Read full commentary →Ellicott’s Commentary for English Readers
(14) **Put ye on the Lord Jesus Christ.**—A continuation of the metaphor introduced in Romans 13:12. So invest and identify yourselves with the spirit of Christ as to reproduce it in your outward walk and conduct.
**Make not provision for the flesh.**—Take no thought for the flesh, so as to supply a stimulus to its lusts. A life of luxury and self-indulgence is apt to excite those fleshly impulses...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**31. What shall we then say to these things?--**"We can no farther go, think, wish" [Bengel]. This whole passage, to Ro 8:34, and even to the end of the chapter, strikes all thoughtful interpreters and readers, as transcending almost every thing in language, while Olshausen notices the "profound and colossal" character of the thought.
**If God be for us, who can be against us?--**If God be reso...
Read full commentary →