---
title: "Romans 13 - Study King James Bible with calvins commentary on the bible"
description: "Read Romans 13 with calvins commentary on the bible commentary. 1 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. 2 Whosoever therefore resist"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/romans/13"
---

[ Read](/kjv/romans/13)[ Commentary](/study/romans/13)[ Interlinear](/interlinear/romans/13) Audio

 1 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.

 2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

 3 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:

 4 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.

 5 Wherefore *ye* must needs be subject, not only for wrath, but also for conscience sake.

 6 For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.

 7 Render therefore to all their dues: tribute to whom tribute *is due*; custom to whom custom; fear to whom fear; honour to whom honour.

 8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

 9 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.

 10 Love worketh no ill to his neighbour: therefore love *is* the fulfilling of the law.

 11 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.

 12 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.

 13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.

 14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to *fulfil* the lusts *thereof.*
 
[Romans 12](/study/romans/12) [Romans 14](/study/romans/14)

## Commentary

 To verse 1
 
**1.***Let every soul,* (399) *etc.* Inasmuch as he so carefully handles this subject in connection with what forms the Christian life, it appears that he was constrained to do so by some great necessity which existed especially in that age, though the preaching of the gospel at all times renders this necessary. There are indeed always some tumultuous spirits who believe that the kingdom of Christ cannot be sufficiently elevated, unless all earthly powers be abolished, and that they cannot enjoy the liberty given by him, except they shake off every yoke of human subjection. This error, however, possessed the minds of the Jews above all others; for it seemed to them disgraceful that the offspring of Abraham, whose kingdom flourished before the Redeemer’s coming, should now, after his appearance, continue in submission to another power. There was also another thing which alienated the Jews no less than the Gentiles from their rulers, because they all not only hated piety, but also persecuted religion with the most hostile feelings. Hence it seemed unreasonable to acknowledge them for legitimate princes and rulers, who were attempting to take away the kingdom from Christ, the only Lord of heaven and earth. 

By these reasons, as it is probable, Paul was induced to establish, with greater care than usual, the authority of magistrates, and first he lays down a general precept, which briefly includes what he afterwards says: secondly, he subjoins an exposition and a proof of his precept. 

He calls them the *higher powers,* (400) not the supreme, who possess the chief authority, but such as excel other men. Magistrates are then thus called with regard to their subjects, and not as compared with each other. And it seems indeed to me, that the Apostle intended by this word to take away the frivolous curiosity of men, who are wont often to inquire by what right they who rule have obtained their authority; but it ought to be enough for us, that they *do rule;* for they have not ascended by their own power into this high station, but have been placed there by the Lord’s hand. And by mentioning *every soul,* he removes every exception, lest any one should claim an immunity from the common duty of obedience. (401) 

*For there is no power, etc.* The reason why we ought to be subject to magistrates is, because they are constituted by God’s ordination. For since it pleases God thus to govern the world, he who attempts to invert the order of God, and thus to resist God himself, despises his power; since to despise the providence of him who is the founder of civil power, is to carry on war with him. Understand further, that powers are from God, not as pestilence, and famine, and wars, and other visitations for sin, are said to be from him; but because he has appointed them for the legitimate and just government of the world. For though tyrannies and unjust exercise of power, as they are full of disorder, (ἀταξίας)are not an ordained government; yet the right of government is ordained by God for the wellbeing of mankind. As it is lawful to repel wars and to seek remedies for other evils, hence the Apostle commands us willingly and cheerfully to respect and honor the right and authority of magistrates, as useful to men: for the punishment which God inflicts on men for their sins, we cannot properly call ordinations, but they are the means which he designedly appoints for the preservation of legitimate order. 

(399) “Anima,” ψυχὴ, not only the Hebrews, (see [Genesis 14:21](/kjv/genesis/14/21),) but the Greeks also designate man by this word. Man is sometimes designated by his immaterial part, *soul*, and sometimes by his material part, *flesh*, or body, as in [Romans 12:1](/kjv/romans/12/1). One author says that the word soul is used here in order to show that the obedience enforced should be from the soul, not feigned, but sincere and genuine. *Let every soul*, that is “every one,” says [Grotius ], “even apostles, prophets, and bishops.” — *Ed.* 

(400) “Potestates supereminentes — pre-eminent powers.” [Hammond ] renders the wordsἐξουσίαις ὑπερεχούσαις, *supreme powers*, meaning kings, and refers toἄρχοντες in [Romans 13:3](/kjv/romans/13/3), as a proof; but this word means magistrates as well as kings. See [Luke 12:58](/kjv/luke/12/58). The ruling power as exercised by those in authority is evidently what is meant here, without any reference to any form of government. Of course obedience to kings, or to emperors, or to any exercising a ruling power, whatever name they may bear, is included. — *Ed* 

(401) [Grotius ] qualifies this obedience by saying, that it should not extend to what is contrary to the will of God. But it is remarkable, that often in Scripture things are stated broadly and without any qualifying terms, and yet they have limits, as it is clear from other portions. This peculiarity is worthy of notice. Power is from God, the abuse of power is from what is evil in men. The Apostle throughout refers only to power justly exercised. He does not enter into the subject of tyranny and oppression. And this is probably the reason why he does not set limits to the obedience required: he contemplated no other than the proper and legitimate use of power. — *Ed.*

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