Exegetical and Hermeneutical Commentary of Romans 13:5
Wherefore [ye] must needs be subject, not only for wrath, but also for conscience sake.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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).
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore – 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 anagke 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 kings commandments, and that in regard of the oath of God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Ye must needs be subject] , There is a necessity that ye should be subject, not only for wrath, , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Wherefore ye must needs besubject, not only for wrathfor fear of the magistrate’svengeance.
but also for conscience’sakefrom reverence for God’s authority. It is of Magistracyin general, considered as a divine ordinance, that this isspoken: and the statement applies equally to all forms of government,from an unchecked despotismsuch as flourished when this waswritten, under the Emperor Neroto a pure democracy. Theinalienable right of all subjects to endeavor to alter or improve theform of government under which they live is left untouched here. Butsince Christians were constantly charged with turning the worldupside down, and since there certainly were elements enough inChristianity of moral and social revolution to give plausibility tothe charge, and tempt noble spirits, crushed under misgovernment, totake redress into their own hands, it was of special importance thatthe pacific, submissive, loyal spirit of those Christians who residedat the great seat of political power, should furnish a visiblerefutation of this charge.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Ye must needs (). “There is necessity,” both because of the law and because of conscience, because it is right (Rom 2:15; Rom 9:1).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Wherefore ye must needs be subject,” (dio anagke hupotassesthai) “Wherefore it is necessary (for you) to be subject”; For these reasons it is necessary for you to submit yourself to every ordinance of man in civil matters, then seek in an orderly manner to alter, amend, or rescind any law that may be wrong. God never sanctioned outright anarchy by any citizen in purely civil matters, 2Pe 2:13-18.
2) “Not only for wrath,” (ou monon dia ten orgen) “Not only because of wrath”; the judgment wrath of the law upon rebel citizens, doers of moral, ethical, and illegal evil. Wrath of civil judgment is not the only reason one should be subject to civil law and rulers. We must obey these for the sake of God and not disobey God, for the sake of all men, see? Ecc 12:13-14.
3) “But also for conscience sake,” (alla kai dia ten suneidesin) “But also because of the conscience,” the monitor of the soul. He who persistently does evil or wrong, even against established civil law that he is under, will soon acquire not only an evil, wicked conscience, but also a seared conscience, Act 24:16; 2Co 1:12; 1Ti 4:2. You see one must live with his conscience and memory on earth and in hell, Luk 16:25-26. The rich man did “remember”, and his memory of conscience haunted him in hell for his lack of proper influence on his five brothers left on earth behind in rebellion against God. 0 that men would give heed to the laws of men and of God in civil and religious matters, wherein they are in harmony! Mat 22:21-22. For these are both ordained of God. And they who do not first obey civil laws are not likely to obey the voice of God in spiritual matters of spiritual conduct, See?
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For which reason you must necessarily be in subjection, not only because of the wrath, but also for conscience’ sake.’
And it is because the appointed ruler is a minister of God for good that obedience to the requirements of the state, where it does not affect our loyalty to God, is to be seen as necessary. It is a duty not just a convenience. Indeed as Christians our loyalty to the state is for three reasons, firstly because it is an instrument of God for good, secondly because it is the instrument for ‘the wrath’ (of God) against evil, and thirdly because Christians should respond positively towards one who is ‘a servant of God’, for conscience’ sake.
To be in subjection is to respond to legitimate requirements. It does not indicate subservience. The point is that, acting as God’s servant the state authority has a right to make certain demands, and unless they go against the conscience they should be obeyed. Compare Tit 3:1.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
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 as the result of all that has been hitherto said (Rom 13:1-4 ). It is clear, accordingly, that is not specially the moral necessity, but is to be taken generally, as it is only with the second that the moral side of the notion is brought forward.
] on account of the magistrate’s wrath , Rom 13:4 .
.] on account of one’s own conscience , , Theodoret. It is with the Christian the Christian conscience, which as such is bound by God’s ordinance. Hence 1Pe 2:13 : . Aptly Melanchthon: “Nulla potentia humana, nulli exercitus magis muniunt imperia, quam haec severissima lex Dei: necesse est obedire propter conscientiam.” Both definitions given with belong, however, to ( sc . ), which bears the emphasis, like Heb 9:23 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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. . (Basil.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5. ] , because of the divine appointment, and mission of the civil officer.
ye must needs submit yourselves there is a moral necessity for subjection: one not only of terror, but of conscience: compare , 1Pe 2:13 .
Fuente: Henry Alford’s Greek Testament
Rom 13:5 f. : 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 and freely submits to it. . seems to refer to the moral necessity to which appeal has been already made in . It is because conscience recognises the moral value of the State as an ordinance of God that we pay taxes. 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. : the use of here instead of emphasises the official character of the service which they render. In the LXX is the regular rendering of , 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. means “to this very end” the end described in Rom 13:3-4 . As is elsewhere construed with the dative (Act 1:14 ; Act 6:4 , chap. Rom 12:12 ) it seems necessary here to take with what precedes, and . by itself as, e.g. , in Num 13:21 : spending all their time on the work.
Fuente: The Expositors Greek Testament by Robertson
for. App-104. Rom 13:2.
wrath = the wrath.
for conscience sake = on account of (App-104. Rom 13:2) the conscience. See Rom 2:15; Rom 9:1. Act 23:1.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] , because of the divine appointment, and mission of the civil officer.
-ye must needs submit yourselves-there is a moral necessity for subjection:-one not only of terror, but of conscience: compare , 1Pe 2:13.
Fuente: The Greek Testament
Rom 13:5. ) 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.- , 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.- , for conscience sake) which expects the praise of a good action from the minister of God, Rom 13:3.
Fuente: Gnomon of the New Testament
Rom 13:5
Rom 13:5
Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience sake.-Since the civil powers are ordained of God, the Christian is to be subject, not only from fear of punishment, but as a duty he owes to God, that he may keep a good conscience toward God. A conscience void of offense toward God is kept by doing all God commands to be done, so far as they do not command disobedience to God.
Fuente: Old and New Testaments Restoration Commentary
ye: 1Sa 24:5, 1Sa 24:6, Ecc 8:2, Tit 3:1, Tit 3:2, 1Pe 2:13-15
conscience: Act 24:16, Heb 13:18, 1Pe 2:19, 1Pe 3:16
Reciprocal: 1Ki 2:43 – commandment Ecc 8:5 – keepeth Jer 29:7 – seek Rom 13:2 – receive 1Co 10:25 – for Eph 1:23 – his
Fuente: The Treasury of Scripture Knowledge
3:5
Rom 13:5. A Christian will obey the laws with a twofold motive. He wishes to avoid punishment, and he also desires to have a good conscience.
Fuente: Combined Bible Commentary
Rom 13:5. Wherefore ye must needs, etc. In accordance with what has been stated (wherefore), the necessity of obedience rests, not only on grounds of prudence, because of the wrath, but on moral grounds, but also for conscience sake; obedience is a religious duty.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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).
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
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.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 5
For wrath; for fear of wrath, that is, of punishment.
Fuente: Abbott’s Illustrated New Testament
13:5 {7} Wherefore [ye] must needs be subject, not only for wrath, but {d} also for conscience sake.
(7) The conclusion: we must obey the magistrate, not only for fear of punishment, but much more because (although the magistrate has no power over the conscience of man, yet seeing he is God’s minister) he cannot be resisted by any good conscience.
(d) So far as we lawfully may: for if unlawful things are commanded to us, we must answer as Peter teaches us, “It is better to obey God than men.”
Fuente: Geneva Bible Notes
There are two reasons a Christian needs to be submissive to his government. One is that the government may punish him if he is not submissive. The other is that God may punish him. God’s punishment may be during the Christian’s lifetime or after that at the judgment seat of Christ. In this case the punishment might involve the loss of some reward that the believer would have received had he or she been submissive. "Conscience" refers to the believer’s knowledge of God’s will and purposes. [Note: Moo, p. 803.]
"The United States Government maintains a ’Conscience Fund’ for people who want to pay their debts to the Government and yet remain anonymous. Some city governments have a similar fund. I read about a city that had investigated some tax frauds and announced that several citizens were going to be indicted. They did not release the names of the culprits. That week, a number of people visited the City Hall to ’straighten out their taxes’-and many of them were not on the indictment list. When conscience begins to work, we cannot live with ourselves until we have made things right." [Note: Wiersbe, 1:557.]