Romans / Chapter 13

Romans 13

14 verses • SBL Greek New Testament 2 traditions available

Translator's Introduction

What This Chapter Is About

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. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: Non est potestas nisi a Deo (there is no power except from God) became the foundational text for Western political theology, supporting the divine right of kings, the two-swords doctrine (spiritual an... See the [Vulgate Romans](/vulgate/romans). The JST modifies this chapter (Romans 13:1): 'The powers that be are ordained of God' — absolute civil authority claim qualified See the [JST notes](/jst/romans).

Romans 13:1

Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω. οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν.

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.

Latin Vulgate (Jerome, 384 CE)

"Let every soul be subject to the higher powers, for there is no power except from God"

Non est potestas nisi a Deo (there is no power except from God) became the foundational text for Western political theology, supporting the divine right of kings, the two-swords doctrine (spiritual and temporal power), and the legitimacy of civil government. The phrase was used to support both absolute monarchy and (paradoxically) the right of the Church to judge temporal rulers.

Joseph Smith Translation (Footnotes)political

'The powers that be are ordained of God' — absolute civil authority claim qualified

The KJV's 'there is no power but of God: the powers that be are ordained of God' has been used to justify absolute civil obedience. The JST footnote revises this to qualify that governments are ordained within limits, preventing its use as a mandate for unconditional submission to tyrannical authority.

Romans 13:2

ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται.

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.

Latin Vulgate (Jerome, 384 CE)

"Let every soul be subject to the higher powers, for there is no power except from God"

Romans 13:3

οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλ' τῷ κακῷ. θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς·

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.

Romans 13:4

θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν. ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ· θεοῦ γὰρ διάκονός ἐστιν ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι.

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.

Romans 13:5

διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν ἀλλ' καὶ διὰ τὴν συνείδησιν.

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.

Romans 13:6

διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε· λειτουργοὶ γὰρ θεοῦ εἰσιν εἰς αὐτὸ τοῦτο προσκαρτεροῦντες.

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.

Romans 13:7

ἀπόδοτε πᾶσιν τὰς ὀφειλάς· τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν.

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).

Romans 13:8

Μηδενὶ μηδὲν ὀφείλετε εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν· ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν.

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.

Romans 13:9

τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις, καὶ εἴ τις ἑτέρα ἐντολή, ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.

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.

Romans 13:10

ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὖν νόμου ἡ ἀγάπη.

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.

Romans 13:11

Καὶ τοῦτο εἰδότες τὸν καιρόν, ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι· νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν.

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.

Romans 13:12

ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός.

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.

Romans 13:13

ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ·

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.

Romans 13:14

ἀλλ' ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.

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.

Chapter 12 Report an error Romans index Chapter 14