--- title: "Romans 13 - Study King James Bible with cokes commentary on the holy bible" description: "Read Romans 13 with cokes commentary on the holy 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/cokes-commentary-on-the-holy-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 ***[Romans 13:1](/kjv/romans/13/1)*****.** This epistle was written about the fourth year of the emperor Nero, about six years after Claudius had expelled the Jews from Rome. It is not improbable, that, as Suetonius relates in the Life of Claudius, this was occasioned by the tumultuous disposition of the Jews, in one shape or other; whether upon a civil or religious account, is not easy to determine. However, we know that they had notions relating to government favourable to none but their own; and it was with great reluctance that they submitted to a foreign jurisdiction. The Christians, under a notion of their being the people of God, and the subjects of his kingdom, might be in danger of being infected by those unruly and rebellious sentiments: therefore the Apostle here points out their duty to the civilmagistrate. To understand him right, we must consider these two things: *First,*That these rules are given to Christians, who were members of the heathen commonwealth,—to shew them that, by being made Christians, and subjects of Christ's kingdom, they were not, through the freedom of the Gospel, exempt from any tiesof duty or subjection which by the laws of the country wherein they lived they were bound to observe,—from paying all due obedience to the government and magistrates, though heathens, in the same manner as was done by their heathen subjects. But on the other side, these rules did not tie them up, more than any of their fellow-citizens who were not Christians, from any of those due rights which by the law of nature, or the constitution of their country, belonged to them. Whatever any other of their fellow-subjects, being in a like station with them, might do without sinning, of that they were not abridged, but might still do the same, being Christians; the rule here being the same with that given by St. Paul, [1 Corinthians 7:17](/kjv/1-corinthians/7/17). *As the Lord hath called every one, so let him walk.*The rules of civil right and wrong, whereby he is to walk, are to him the same that they were before. *Secondly,*We must consider, that St. Paul, in this direction to the Romans, does not so much describe the magistrates who were then in Rome, as relate whence they, and all magistrates every where, derive their authority; and for what end they have, and should use it: and this he does as becomes his prudence, to avoid bringing any imputation on the Christians from heathen magistrates; especially those insolent and vicious ones of Rome, who could not brook any thing to be told them as their duty, and so might be apt to interpret such plain truths, laid down in a dogmatical way, into sedition or treason;—a scandal cautiously to be kept off from the Christian doctrine. Nor does he, in what he says, in the least flatter the Roman emperor: for he speaks here of the *higher powers,*that is, the supreme civil power, which is in every commonwealth derived from God, and is of the same extent every where; that is, is absolute and unlimited by any thing, but the end for which God gave it; namely, the good of the people, sincerely pursued according to the best skill of those who share that power; and so is not to be *resisted.*But how men come by a rightful title to this power, or who has that title, the Apostle is wholly silent: to have meddled with that, would have been to decide of civil rights, contrary to the design and business of the Gospel, and the example of our Saviour. If the reader is attentive, he must be pleased to see in how small a compass, and with how much dexterity, truth, and gravity, the Apostle affirms and explains the foundation, the nature, ends, and just limits of the magistrate's authority, while he is pleading his cause, and teaching the subject the duty and obedience due to governors. See Locke. ***Let every soul*****—** "Every one, however endowed with miraculous gifts of the Holy Ghost, or advanced to any dignity in the church of Christ:" for that these things were apt to make men overvalue themselves, is obvious from what St. Paul says to the Corinthians, 1 Ep. 12: and to the [Romans 12:3-4](/kjv/romans/12/3-4). But, above all others, the Jews were apt to have an inward reluctancy and indignation against the power of any heathen over them, taking it to be an unjust and tyrannical usurpation upon*them,*who were the people of God, and their betters. These the Apostle thought it necessary to restrain, and therefore says, *"Every soul,*that is, every person among you, whether Jew or Gentile, must live in subjection to the civil magistrate." We see by what St. Peter says on the like occasion, that there was great need that Christians should have this duty inculcated upon them, lest any among them should *use their liberty for a cloke of maliciousness,*or misbehaviour, [1 Peter 2:13-16](/kjv/1-peter/2/13-16). The doctrine of Christianity was a doctrine of liberty. Hence mistaken men, especially Jewish converts, impatient, as we have observed, of any heathen dominion, might be ready to infer, that Christians were exempt from subjection to the laws of heathen governments. This he obviates by telling them, that all other governments derived the power they had from God, as well as that of the Jews, though they had not the whole frame of their government immediately from him, as the Jews had. Whether we take the *powers*here, in the abstract, for political authority, or in the concrete for the persons *de facto*exercising political power and jurisdiction, the sense will be the same; viz. that Christians, by virtue of being Christians, are not any way exempt from obedience to the civil magistrates, nor ought by any means to resist them; though by what is said, Rom 13:3 it seems that St. Paul meant here *magistrates*having and exercising a lawful power. But whether the magistrates in being were or were not such, and consequently were or were not to be obeyed, *that*Christianity gave them no peculiar power to examine. They had the common right of others their fellow-citizens, but had no distinct privilege as Christians; and therefore we see, Rom 13:7 that where he enjoins the payingof tribute, custom, &c. it is in these words: *Render to all their dues, tribute to whom tribute, honour to whom honour,*&c. But *who*it was to whom any of these, or any other dues of right belonged, he decides not; for *that*he leaves them to be determined by the laws and constitutions of their country. Instead of *ordained of God,*we may render the original τεταγμεναι, by *disposed,*or *established.*See [Acts 13:48](/kjv/acts/13/48). Divine Providence ranges, and in some sense establishes, the various governments of the world; they are therefore under the character of governments in the general to be revered: but this cannot make what is wrong and pernicious in any peculiar forms, sacred, divine, andimmutable; any more than the hand of God in a famine or pestilence, is an argument against seeking proper means to remove it. 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