Romans 13 addresses three topics: the believer's relationship to governing authorities (vv. 1-7), the debt of love that fulfills the law (vv. 8-10), and the urgency of the present eschatological moment (vv. 11-14). Paul argues that governing authorities are instituted by God and serve as his agents for order; therefore believers should submit, pay taxes, and give proper respect. He then summarizes the law's commands under the single command to love one's neighbor. The chapter concludes with an appeal to wake from sleep, cast off the works of darkness, and put on the Lord Jesus Christ.
What Makes This Chapter Remarkable
The passage on governing authorities (vv. 1-7) is one of the most consequential and controversial texts in Christian political theology. Written to Christians in Rome — the seat of imperial power — it enjoins submission to the very government that would soon persecute them under Nero. The passage must be read alongside Revelation 13 (where the state is the beast), Acts 5:29 ('we must obey God rather than men'), and the broader biblical witness about unjust governments. The love-fulfills-the-law argument (vv. 8-10) is remarkably concise and anticipates the fuller treatment in Galatians 5:14.
Translation Friction
The scope of submission to governing authorities (vv. 1-7) has been extensively debated. Paul's statement appears absolute but was written in a specific context (the relatively stable early years of Nero's reign) and must be balanced with the rest of Scripture. We render the text as given without limiting or extending its application. The clause 'there is no authority except from God' (v. 1) has been used to justify tyranny; this is a misreading that ignores the purpose clause (v. 4) — authorities are God's servants for good.
Connections
The submission to authorities echoes Jesus' 'render to Caesar' teaching (Mark 12:17) and 1 Peter 2:13-17. The love-command summary (v. 9) quotes Leviticus 19:18, as does Jesus (Mark 12:31) and James (James 2:8). The 'put on Christ' language (v. 14) connects to Galatians 3:27 and the baptismal 'clothing with Christ.' The eschatological urgency (vv. 11-12) echoes 1 Thessalonians 5:1-8.
Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been established by God.
KJV 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.
Notes & Key Terms
Translator Notes
The phrase pasa psychē ('every soul, every person') includes all believers without exception. The verb hypotassesthō ('be subject, be subordinate') is a military term for ranking under authority. The passive tetagmenai ('have been established, ordered, arranged') attributes the existence of governing structures to God's providential ordering. This does not mean every governmental action is divinely approved but that the institution of governance itself is God's provision for human society.
Therefore whoever resists the authority resists what God has appointed, and those who resist will incur judgment.
KJV Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
Notes & Key Terms
Translator Notes
The verb antitassomenos ('resists, opposes, sets oneself against') uses the same root as hypotassō in verse 1 — it is the opposite of submission. The word krima ('judgment') here likely means judgment from the governing authority (cf. vv. 3-4) rather than eternal damnation — the KJV's 'damnation' is too strong.
For rulers are not a terror to good conduct, but to bad. Would you have no fear of the authority? Then do what is good, and you will receive its approval,
KJV 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:
Notes & Key Terms
Translator Notes
Paul describes the ideal function of government: rewarding good and punishing evil. This describes how government should function and often does function, not an absolute guarantee. When government reverses these functions — punishing good and rewarding evil — other biblical principles (obedience to God above all, prophetic critique of injustice) come into play.
Since he is the minister of God to you for good. But if you do that which is evil, be afraid. Since he beareth not the sword in vain — since he is the minister of God, a revenger to execute wrath upon him that doeth evil.
KJV 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.
Notes & Key Terms
Translator Notes
The word diakonos ('servant, minister') is used twice: the governing authority serves God's purposes. The phrase tēn machairan phorei ('bears the sword') refers to the government's authority to use coercive force, including capital punishment. The word ekdikos ('avenger, agent of justice') describes the government as executing a function that belongs ultimately to God (12:19). Paul draws a direct line between God's wrath (1:18; 2:5) and its earthly administration through government.
Therefore one must be subject, not only because of wrath but also because of conscience.
KJV Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
Notes & Key Terms
Translator Notes
Paul gives two motivations for submission: fear of punishment (dia tēn orgēn, 'because of wrath') and moral conviction (dia tēn syneidēsin, 'because of conscience'). The higher motivation is conscience — knowing that submission to legitimate authority is right before God.
For the same reason you also pay taxes, for the authorities are ministers of God, attending to this very thing.
KJV For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
Notes & Key Terms
Translator Notes
The word leitourgoi ('ministers, public servants') is a cultic/liturgical term (from which we get 'liturgy') — governing authorities perform a kind of divine service. The verb proskartterountes ('attending to, being devoted to') suggests diligent, sustained attention to governing duties.
Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.
KJV Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
Notes & Key Terms
Translator Notes
The word opheilas ('what is owed, debts') connects to the 'debt of love' in verse 8. Paul lists four obligations: phoron ('direct taxes, tribute'), telos ('indirect taxes, customs, tolls'), phobon ('fear, respect'), and timēn ('honor'). The movement from financial to personal obligations broadens the scope of civic duty. This echoes Jesus' 'render to Caesar' teaching (Mark 12:17).
Owe no one anything, except to love each other, for the one who loves another has fulfilled the law.
KJV Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
Notes & Key Terms
Translator Notes
The transition from civic obligations (v. 7) to love's obligation (v. 8) uses the same vocabulary of 'owing' (opheilete). All debts can be discharged except one: the debt of love, which remains perpetually outstanding. The perfect tense peplērōken ('has fulfilled') indicates that love is the complete and ongoing fulfillment of the law's demands.
For the commandments, "You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet," and any other commandment, are summed up in this word: "You shall love your neighbor as yourself."
KJV 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.
Notes & Key Terms
Translator Notes
Paul lists four of the Ten Commandments (all from the 'second table' — obligations to neighbor) and subsumes them under Leviticus 19:18. The verb anakephalaioitai ('is summed up, is recapitulated, is brought under one heading') means love is not a replacement for the specific commands but their summary and fulfillment. The SBLGNT omits 'you shall not bear false witness,' which appears in some manuscripts.
[TCR Cross-Reference] Echoes Exodus 20:13-17. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
[TCR Cross-Reference] Echoes Leviticus 19:18. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Love does no wrong to a neighbor; therefore love is the fulfillment of the law.
KJV Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
Notes & Key Terms
Translator Notes
Paul states love's relationship to the law in both negative (does no harm) and positive (fulfills) terms. The word plērōma ('fulfillment, completion, fullness') is the same word used for the 'fullness of the Gentiles' (11:25) and the 'fullness of Christ' (Ephesians 4:13). Love fills up the law's requirements completely.
Besides this, you know the time, that the hour has already come for you to wake from sleep. For salvation is nearer to us now than when we first believed.
KJV 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.
Notes & Key Terms
Translator Notes
The word kairon ('time, season, decisive moment') denotes not clock time (chronos) but the strategic, eschatological moment. The metaphor of sleep (hypnos) represents spiritual complacency. The word sōtēria ('salvation') here refers to the consummation — the return of Christ and final redemption — which draws closer with each passing day.
The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light.
KJV 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.
Notes & Key Terms
Translator Notes
Two metaphors: clothing (casting off/putting on) and light/darkness. The 'night' is the present evil age; the 'day' is the coming age of Christ's return. The word hopla ('armor, weapons') — the same word from 6:13 — indicates that the Christian life is a battle requiring divine equipment. Light is not merely moral goodness but the radiance of the approaching day.
Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy.
KJV Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
Notes & Key Terms
Translator Notes
The adverb euschēmonōs ('properly, decently, honorably') means living as if the day has already arrived. Three pairs of vices are listed: kōmois/methais ('orgies/drunkenness' — excesses of consumption), koitais/aselgeiais ('sexual immorality/sensuality' — excesses of the body), eridi/zēlō ('quarreling/jealousy' — excesses of the ego). The word koitais (literally 'beds') is a euphemism for illicit sexual activity.
Instead, put on the Lord Jesus Christ, and make no provision for the flesh to gratify its desires.
KJV But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
Notes & Key Terms
Translator Notes
The metaphor of 'putting on' (endysasthe) Christ echoes the baptismal language of Galatians 3:27 — Christ is the garment that covers and transforms the believer. The phrase tēs sarkos pronoian mē poieisthe ('do not make provision for the flesh') means do not plan or prepare for sin — starve the flesh of opportunity. This verse was famously the one that Augustine read in the garden at his conversion (Confessions VIII.12.29), which immediately ended his struggle with sexual temptation.