Exegetical and Hermeneutical Commentary of Romans 13:2
Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
2. The passage does not touch on the question of forms of government. “The powers that be” is a phrase which, on the whole, accepts authority de facto, irrespective of its theory, or of its circumstances of origin. Just so both human and Divine law, after no long lapse of time, recognize property de facto, irrespective of circumstances of acquisition.
Fuente: The Cambridge Bible for Schools and Colleges
Whosoever therefore resisteth … – That is, they who rise up against government itself; who seek anarchy and confusion; and who oppose the regular execution of the laws. It is implied, however, that those laws shall not be such as to violate the rights of conscience, or oppose the laws of God.
Resisteth the ordinance of God – What God has ordained, or appointed. This means clearly that we are to regard government as instituted by God, and as agreeable to his will. When established, we are not to be agitated about the titles of the rulers; not to enter into angry contentions, or to refuse to submit to them, because we are apprehensive of a defect in their title, or because they may have obtained it by oppression. If the government is established, and if its decisions are not a manifest violation of the laws of God, we are to submit to them.
Shall receive to themselves damnation – The word damnation we apply now exclusively to the punishment of hell; to future torments. But this is not necessarily the meaning of the word which is used here krima. It often simply denotes punishment; Rom 3:8; 1Co 11:29; Gal 5:10. In this place the word implies guilt or criminality in resisting the ordinance of God, and affirms that the man that does it shall be punished. Whether the apostle means that he shall be punished by God, or by the magistrate, is not quite clear. Probably the latter, however, is intended; compare Rom 13:4. It is also true that such resistance shall be attended with the displeasure of God, and be punished by him.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. Whosoever resisteth the power] , He who sets himself in order against this order of God; , and they who resist, , they who obstinately, and for no right reason, oppose the ruler, and strive to unsettle the constitution, and to bring about illegal changes,
Shall receive to themselves damnation.] , condemnation; shall be condemned both by the spirit and letter of that constitution, which, under pretence of defending or improving, they are indirectly labouring to subvert.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whosoever therefore resisteth the power, resisteth the ordinance of God: these words are, either an argument to enforce the subjection enjoined in the former part of the foregoing verse; q. d. You may not resist; therefore, you must be subject: or else, they are an inference from the latter part of it; q.d. Seeing the civil power is of God, and of his ordination; therefore, it must not be resisted or opposed. To resist authority, is to wage war against God himself.
Damnation; the word properly signifieth judgment, and it is applied in Scripture, either to human and temporal punishment, as Luk 23:40; 1Co 6:7; 1Pe 4:17; or else to Divine and eternal punishment, as Luk 20:47; Heb 6:2; 2Pe 2:3. Accordingly, it may be understood of eternal punishment, that the resister of authority shall receive from God; or of temporal punishment, that he shall receive from the magistrate.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Whosoever therefore resisteth thepower“So that he that setteth himself against theauthority.”
resisteth the ordinance ofGod; and they that resist shall receive to themselves damnationor,”condemnation,” according to the old sense of that word;that is, not from the magistrate, but from God, whose authority inthe magistrate’s is resisted.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Whosoever therefore resisteth the power,…. The office of magistracy, and such as are lawfully placed in it, and rightly exercise it; who denies that there is, or ought to be any such order among men, despises it, and opposes it, and withdraws himself from it, and will not be subject to it in any form:
resisteth the ordinance of God, the will and appointment of God, whose pleasure it is that there should be such an office, and that men should be subject to it. This is not to be understood, as if magistrates were above the laws, and had a lawless power to do as they will without opposition; for they are under the law, and liable to the penalty of it, in case of disobedience, as others; and when they make their own will a law, or exercise a lawless tyrannical power, in defiance of the laws of God, and of the land, to the endangering of the lives, liberties, and properties of subjects, they may be resisted, as Saul was by the people of Israel, when he would have took away the life of Jonathan for the breach of an arbitrary law of his own, and that too without the knowledge of it,
1Sa 14:45; but the apostle is speaking of resisting magistrates in the right discharge of their office, and in the exercise of legal power and authority:
and they that resist them, in this sense,
shall receive to themselves damnation; that is, punishment; either temporal, and that either by the hand of the magistrate himself, who has it in his power to punish mutiny, sedition, and insurrection, and any opposition to him in the just discharge of his duty; or at the hand of God, in righteous judgment, for their disobedience to an ordinance of his; as in the case of Korah, Dathan, and Abiram, who opposed themselves both to the civil and sacred government of the people of Israel, Nu 26:9; and were swallowed up alive in the earth, Nu 26:10: or eternal punishment, unless the grace of God prevents; for “the blackness of darkness is reserved for ever”, Jude 1:13, for such persons, who, among other of their characters, are said to “despise dominion, and speak evil of dignities”, Jude 1:8. This is another argument persuading to subjection to magistrates.
Fuente: John Gill’s Exposition of the Entire Bible
He that resisteth ( ). Present middle articular participle of , old verb to range in battle against as in Ac 18:6, “he that lines himself up against.”
Withstandeth (). Perfect active indicative of and intransitive, “has taken his stand against.”
The ordinance of God ( ). Late word, but common in papyri (Deissmann, Light, etc., p. 89), in N.T. only here and Ac 7:53. Note repetition of root of .
To themselves (). Dative of disadvantage. See Mr 12:40 for “shall receive a judgment” ( ). Future middle of .
Fuente: Robertson’s Word Pictures in the New Testament
He that resisteth [ ] . Lit., setteth himself in array against. See on 1Pe 5:5; Act 18:6.
Resisteth [] . Rev., better, withstandeth. See on ch. Rom 9:19. Ordinance [] . From tassw to put in place, which appears in the first resisteth. He setteth himself against that which is divinely set. Damnation [] . Judicial sentence. Rev., better, judgment.
Fuente: Vincent’s Word Studies in the New Testament
1) “Whosoever therefore resisteth the power,” (hoste ho antitassomenos te eksousia) “So that the one who stands up against or resists the authority,” the authority of function in what God has sanctioned; The one who opposes wise and wholesome laws, or properly and orderly established laws that are not the wisest, 1Pe 2:14.
2) “Resisteth the ordinance of God; (te tou theou diatage anthesteken) “That one has opposed or opposes the ordinances of God;” the ordinance that men are to be subject to public rulers and governors, Tit 3:1.
Thoreau wrote: “It matters not half so much what kind of a vote you drop in the ballot box, as what kind of a man you drop out of bed into the street every morning.”
3) “And they that resist,” (hoi de anthestekotes) “An d those having opposed, resisted, or disobeyed,” civil rule and authority in civil matters, except by wholesome orderly and ethical means, resist God’s decree. For Man is not left to be “a law unto himself.” Such a concept followed would tend to anarchy, turmoil, and total disorder in human society, as when there was no judge in Israel, Jdg 21:25.
4) “Shall receive to themselves damnation”, (heautois krima lempsontai) “Will receive to themselves judgment,” of their own cause, making, or doing.” Both civil and religious orders of service require certain subordinations of one person and order of service to another. This is God’s order and any altered order leads to disorder, and confusion, rebellion and anarchy, bringing suffering, hurt, and grave judgment on the disobedient, Act 23:2-5; Exo 22:28.
God ordained civil government for the greater, wiser benefit of all society, the saved and the unsaved. He did not prescribe any particular form of government, but left such for men to establish, administer, and alter by orderly process –not by anarchy. This is Paul’s contention.
Fuente: Garner-Howes Baptist Commentary
2. And they who resist, etc. As no one can resist God but to his own ruin, he threatens, that they shall not be unpunished who in this respect oppose the providence of God. Let us then beware, lest we incur this denunciation. And by judgment, (402) I understand not only the punishment which is inflicted by the magistrate, as though he had only said, that they would be justly punished who resisted authority; but also the vengeance of God, however it may at length be executed: for he teaches us in general what end awaits those who contend with God.
(402) “ Judicium,” κρίμα; some render it “punishment;” [ Beza ], “condemnation.” The word is used in both senses: but according to the tenor of the former part of the verse, it seems that the Apostle means that which is inflicted by God. — Ed.
Fuente: Calvin’s Complete Commentary
(2) Damnation.Condemnationi.e., the sentence passed upon him by the judge or magistrate as Gods representative.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Resisteth the power That is, resisteth a power which is confessedly the government.
The Romans to whom Paul wrote were under the rule, and lived not many yards from the palace of the Emperor Nero, whose is one of the names in history most conspicuous for tyranny and blood. Yet, bad as he was, and bad as was his government, it was the best thing of which the age was capable. When he was assassinated a series of civil wars and of brief tyrannies succeeded, under which the empire declined to its final fall under the incoming flood of the northern barbarians, under which the ancient society perished.
Damnation Divine condemnation. For he is guilty of treason not only against the existing government, but against the public welfare.
The apostle now argues against resistance, first, from the social necessity of a terror over the evil, and, second, from the rightfulness of terror as a governmental principle.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Therefore he who resists the power, withstands the ordinance of God, and those who withstand will receive to themselves judgment.’
The consequence of what has been said in Rom 13:1 is that to resist the secular power is to go against the ordinance of God. In consequence those who do withstand the ruling secular power will themselves receive judgment. The reference to judgment here is probably to the judgment exercised by the higher powers who will naturally deal with those who resist them. And it is to be seen as being of God. On the other hand many see this reference to judgment as signifying the final Judgment, partly on the grounds that in Romans that is what judgment in other circumstances refers to. But it should be noted that those references are in a context where the judgment of God is very much in mind. Here the focus is on judgment by the higher powers.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 13:2. Resisteth the power The word , in the most direct import of it, signifies “one who sets himself as it were in array against,” and may possibly allude to the word , ranged or marshalled by God, used in the former verse. The word rendered damnation, is , and would be more properly rendered condemnation, as it is particularly applied to the sentence passed when punishment is denounced by a judge; though here it may signify not only the condemnation of the civil power, but likewise that of the Sovereign of the uni
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 13:2 . ] Since it is instituted by God.
.] Note the correlation of ., ., and . The latter stands in the middle.
] Dativus incommodi: their resistance to the divinely-ordained magistracy will issue in their own self-destruction; comp. Rom 2:5 ; 1Co 11:29 . According to Hofmann (who in his Schriftbew . II. 2, p. 443, even imported a contrast to , as in Rom 14:6-7 ), is to be viewed as in contrast to the Christian body as such; the punishment to be suffered is a judgment which lights on the doers personally , and is not put to the account of their Christian standing . This explanation (“ they have to ascribe the punishment to themselves solely”) is incorrect, because it obtrudes on the text a purely fictitious antithesis, and because the apostle lays down the relation to the magistracy quite generally , not from the specific point of view of Christian standing , according to which his readers might perhaps have supposed that they had become foreign to the political commonwealth. Had this comprehensive error in principle been here in Paul’s view, in how entirely different a way must he have expressed what he intended than by the single expression , into which, moreover, that alleged thought would have first to be imported!
] a judgment , is understood of itself, according to the connection, as a penal judgment . Comp. Rom 2:2-3 , Rom 3:8 ; 1Co 11:29 ; Gal 5:10 ; Mar 12:40 . From whom they will receive it, is decided by the fact that with , according to the context, is again to be supplied. It is therefore a penal judgment of God , as the executors of which, however, the are conceived, as Rom 13:3 proves. Consequently the passage does not relate to eternal punishment (Reiche and others), but to the temporal punishment which God causes to be inflicted by means of the magistrates. Philippi prefers to leave without more special definition (comp. also Rckert); but against this is the consideration, that Rom 13:3 can only arbitrarily be taken otherwise than as assigning the ground of what immediately precedes.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
Ver. 2. Resisteth the power ] His authoritative commands, not his personal.
Receive to themselves damnation ] , 1Co 11:31-32 . Poenam sibi auferent, saith Piscator, they shall receive punishment, to wit, from the magistrate; as Aretine deserved to do, who by longer custom of libellous and contumelious speaking against princes, had got such a habit, that at last he came to diminish and disesteem God himself.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] ., see above on .
.] shall receive for themselves (the dat. incommodi) condemnation , viz. punishment from God , through His minister, the civil power.
Fuente: Henry Alford’s Greek Testament
Rom 13:2 . cf. Rom 7:4 ; Rom 7:12 . The conclusion is that he who sets himself against the authorities withstands what has been instituted by God: (Act 7:53 ) recalls , Rom 13:1 . The , i.e. , the judgment or condemnation which those who offer such resistance shall receive, is of course a Divine one that is the nerve of the whole passage; but most commentators seem to regard it as coming through the human authority resisted. This is by no means clear; even a successful defiance of authority, which involved no human , would according to Paul ensure punishment from God. For cf. Mar 12:40 , Jas 3:1 : where also God’s judgment alone is in view. But to say that it is God’s judgment only is not to say that it is eternal damnation. There are many ways in which God’s condemnation of sin is expressed and executed.
Fuente: The Expositors Greek Testament by Robertson
resisteth. Greek. antitassomai. See Act 18:6.
resisteth, resist = withstand. Greek. anthistemi. See Rom 9:19.
ordinance. See Act 7:53.
damnation. App-177.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] ., see above on .
.] shall receive for themselves (the dat. incommodi) condemnation, viz. punishment from God, through His minister, the civil power.
Fuente: The Greek Testament
Rom 13:2. , the ordinance) the abstract, in which the concrete is implied. So 1Pe 2:13, , creature, in the abstract [but Engl. Vers. the ordinance]; it at the same time includes, for example, the king, in the concrete.-) The Preterite, i.e. by that very act resists.-) Divine judgment, through the magistrate.-, they shall bring on themselves) While they take to themselves anothers power, they shall by their own spontaneous act take [bring] on themselves, receive judgment. We have here the figure [134]Mimesis [an allusion to the words of another with a view to refute him].
[134] See Appendix.
Fuente: Gnomon of the New Testament
Rom 13:2
Rom 13:2
Therefore he that resisteth the power, withstandeth the ordinance of God:-To seek to resist or overthrow civil government as the institution of God for the punishment of evildoers would be to resist the ordinance of God.
and they that withstand shall receive to themselves judgment.-The government at Rome was used to persecute Christians, and God so overruled that the persecution did not go beyond what was for their good. Surely the wrath of man shall praise thee: the residue of wrath shalt thou gird upon thee. (Psa 76:10). God overrules wickedness, rebellion, and animosity against him and his children, and the wrath that goes beyond this he will restrain. Then it is wrong for Christians to resist or seek to overthrow or destroy the power ordained of God, and they who resist will fall under the condemnation of this power and of God himself.
Fuente: Old and New Testaments Restoration Commentary
damnation
Condemnation, i.e. in the sense of judgment by the magistrate.
Fuente: Scofield Reference Bible Notes
power: Jer 23:8-17, Jer 44:14-17, Tit 3:1
ordinance: Isa 58:2, 1Pe 2:13
receive: Rom 13:5, Mat 23:14, Mar 12:40, Luk 20:47, Jam 3:1
Reciprocal: Exo 16:8 – but against Exo 22:28 – nor curse Num 16:11 – against 1Sa 24:6 – the Lord forbid Rom 14:23 – damned 1Co 11:29 – damnation
Fuente: The Treasury of Scripture Knowledge
Rom 13:2. So that (as a result of the principle just stated) he who resisteth (or, setteth himself against) the authority, that particular existing authority, to which he should submit himself. (There is a play upon the words in the Greek which cannot be reproduced in English.
With-standeth, or, opposeth; not the same word as before, though the E. V. renders both resisteth.
The ordinance of God. The word ordinance corresponds with ordained (Rom 13:1).
They that withstand shall receive to themselves judgment, or, condemnation. The former is more literal, but the latter sense is evidently implied. Damnation is incorrect, since it suggests future eternal punishment, which is not meant here. But the judgment is from God, since it is His ordinance which is withstood. That the rulers are instruments in inflicting the divine punishment is indicated in Rom 13:3-4, but the punishment may come in other ways. Paul reproduces here in a certain sense, but in another form, the saying of Jesus (Mat 26:52): All they that take the sword shall perish with the sword. (Godet)
Fuente: A Popular Commentary on the New Testament
The forementioned duty of subjection unto magistracy, insisted upon in the foregoing verse, the apostle urges and enforces upon all Christians, by sundry arguments in this and the foregoing verses; as, namely, 1. From the sinfulness of resistance: They resist the ordinance of God; they make war upon God himself; he that rebelleth against his prince, is a rebel also to his God. From the danger of resistance: They shall receive to themselves damnation.
That is, 1. Temporal judgement from the hand of the magistrate, to whom the sword is committed, as Korah, Absalom, and others, did experience.
2. Eternal punishment from the hand of God, who will plead the cause, and vindicate the honour of his vicegerents and representatives here on earth, and cast those into hell who pour contempt upon them, if sincere repentance by a timely interposure prevent it not.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 13:2. Whosoever therefore resisteth the power Or the authority, of which the magistrate is possessed; resisteth the ordinance of God Gods appointment for the preservation of order and of the public peace. And they that resist Who withstand so wise and beneficial an institution; shall receive to themselves damnation Or condemnation and punishment, not only from the civil powers they injure, but from the supreme sovereign, whose laws they break, and whose order they endeavour to reverse. As the precept in the foregoing verse, and the declarations in this, are general, they must be interpreted according to the nature of the subjects to which they are applied. Wherefore, since the power of which the apostle speaks in both verses is the form of government, and not the rulers of the country, the subjection enjoined in the first verse is not an unlimited passive obedience to rulers in things sinful, but an obedience to the wholesome laws, enacted for the good of the community by common consent, or by those who, according to the constitution of the state, have the power of enacting laws. To these good laws the people are to give obedience, without examining by what title the magistrates, who execute these laws, hold their power; and even without considering whether the religion professed by the magistrates be true or false. For the same reason the opposition to, and resistance of the power, forbidden in Rom 13:2, is an opposition to, and resistance of the established government, by disobeying the wholesome laws of the state; or by attempting to overturn the government from a factious disposition, or from ill-will to the persons in power, or from an ambitious desire to possess the government ourselves. These precepts, therefore, do not enjoin obedience to the magistrates in things sinful, but in things not sinful; and more especially in things morally good, and which tend to the welfare of the state; besides, as in the following verses, the apostle hath shown, from the nature and end of their office, that the duty of rulers is to promote the happiness of the people, it is plain from the apostle himself, that they who refuse to do things sinful, or even things inconsistent with the fundamental laws of the state, do not resist the ordinance of God, although these things should be commanded by a lawful magistrate, because in commanding them he exceeds his power. And opposition to a ruler who endeavours utterly to subvert the constitution, or to enslave a free people, is warranted not only by right reason, but by the gospel, which teaches that rulers are the servants of God for good to the people, and are supported by God only in the just execution of their office.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 2. Whosoever, therefore, rebelleth against the power, resisteth the ordinance of God; now, they that resist shall receive to themselves a judgment.
This verse exhibits the guilt, and, as a consequence, the inevitable punishment of revolt. The term is the counterpart of , Rom 13:1. The perfect , as well as the participle which follows, has the meaning of the present.
The term , ordinance, includes the two ideas expressed in 1b: an institution, and a fact of which God Himself is the ordainer. This term etymologically and logically recalls the three preceding: , , and .
The application of the principle laid down here remains always the same, whatever may be the form of government, Monarchical or Republican. Every revolt has for its effect to shake for a longer or shorter time the feeling of respect due to a divine institution; and hence the judgment of God cannot fail to overtake him who becomes guilty.
Undoubtedly the term , judgment, without article, does not refer to eternal perdition; but neither should we apply it, with many critics, solely to the punishment which will be inflicted by the authority attacked. Most certainly, in the mind of the apostle, it is God who will put forth His hand to avenge His institution which has been compromised, whether he do so directly or by some human instrumentality. Paul here reproduces in a certain sense, but in another form, the saying of Jesus, Mat 26:52 : All they that take the sword shall perish by the sword. Volkmar has thought good, in connection with this precept, to advance a supposition which resembles a wicked piece of pleasantry. He alleges that when the author of the Apocalypse represents the false prophet seeking to induce men to submit to the beast (the Antichrist), he meant to designate Paul himself, who, in our passage, teaches the Christians of Rome to submit to the emperor. But the author of this ingenious hypothesis will yet acknowledge that to submit is not the equivalent of to worship (Rev 13:12). And to give this application any probability whatever, the Apocalypse must have avoided reproducing exactly the saying of Jesus which we have just quoted, and the precept of Paul himself, by cautioning Christians against revolt, and saying to them, Rom 13:10 : He that killeth with the sword must be killed with the sword; here is the patience and the faith of the saints. It is obvious that Jesus, Paul, and John have only one and the same watchword to give to the believer in regard to his relations to the state: submission, and, when necessary, patience.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Therefore he that resisteth the power, withstandeth the ordinance of God [This is the enunciation of the general principle without any accompanying exceptions. Pressed to its limits, this precept would prevent any revolution from succeeding, for the leader of the revolution could never be permitted of God to rule, as his rulership would then be countenanced by God as of his ordaining, and thus, in countenancing and ordaining both opposing governments, God would be divided against himself. The principle and its exceptions would best be understood by comparing the life of a government with that of a man. Each life is an emanation from God, and therefore each is protected by the general, fundamental law, “Thou shalt not kill.” But this law in each case presumes that each life, whether governmental or individual, will so comply with the precepts and purposes of God, and so fulfill the ends for which it was created, as to deserve to live. If it does things worthy of death, it shall be put to death (Gen 9:6). Paul, therefore, in laying down the rule, has in mind the age-long principle which, in our common law, finds expression in the maxim, “The king [government] can do no wrong.” Only the most obvious, evident breach of this maxim can justify revolution. Each life must, as it were, be rigidly protected from lynch law, and must be given the calm deliberation of a judicial trial. When this is not the case, the one who assails the individual life becomes a murderer, and the one who attempts the life of the state “resists the ordinance of God.” Every revolt, for a time, shakes public confidence in a divine institution, so there must be no resistance until the demand for it becomes practically unavoidable; otherwise we incur the resentment of God, for our conduct has tended toward anarchy and confusion. We should therefore exhaust legitimate expedients, such as protests, political reactions etc., before we resort to revolutionary extremes]: and they that withstand shall receive to themselves judgment. [Commentators, unable to define the preceding precept, and regarding it as ostensibly a prohibition of all revolution, or practically to that effect, have consoled themselves by limiting “judgment” to the punishments which the state inflicts, thus arriving at the conclusion that rebels have a right to rebel if they are willing to suffer the temporal punishment attendant on failure. But the context forbids this mollifying modification. If we resist the ordinance of God, we shall undoubtedly taste the judgment of God, and rightly, too, for what terrific misery, poverty, suffering and loss of life attend on revolution! Shall not God award justice to those who lightly and for personal ambitions fill the world with such horrors?]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 2
Damnation; condemnation and just punishment.
Fuente: Abbott’s Illustrated New Testament
Refusal to submit to one’s government is tantamount to refusing to submit to God. Those who resist God’s ordained authority can expect to suffer condemnation by the government. This is really the indirect judgment of God (cf. Mat 26:52).
"Capital punishment was ordained in Gen 9:5-6, and it has not been abolished [by God]." [Note: Wiersbe, 1:557. See Newell, pp. 497-98, for a brief excursus on capital punishment.]