Romans Chapter 13
A Christian’s Obligation to Government
A. The Christian and Government
Romans 13:1-2 says, “Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves.”
The Apostle Paul begins this section by commanding that every soul must be subject to the governing authorities. The phrase “every soul” is all-inclusive, leaving no one exempt, not even Christians. Paul’s exhortation was radical in his day because there were groups of zealous Jews, such as the Zealots, who refused to acknowledge any earthly king and paid taxes only to God. Paul instead instructs believers that submission to civil authority is part of their duty before God. This does not mean blind obedience, but it does mean a recognition of God’s sovereignty in placing rulers in positions of authority.
Paul clarifies that “there is no authority except from God, and the authorities that exist are appointed by God.” All human authority ultimately finds its origin in the sovereign will of God. The Lord establishes rulers, not always to bless a nation, but sometimes to chastise or prepare a people for judgment. Scripture provides many examples of this principle. God raised up Pharaoh in Egypt not to bless Israel but to display His power in bringing judgment upon Egypt (Exodus 9:16). Later, God raised up Nebuchadnezzar, the king of Babylon, as His servant to discipline His people Israel (Jeremiah 27:6). Thus, the presence of authority is part of God’s divine plan, whether for blessing, discipline, or judgment.
This teaching was particularly striking considering the historical context. Paul wrote these words under the rule of the Roman Empire, which was anything but a democracy and often hostile toward Christians. In fact, Paul himself would ultimately suffer martyrdom under Nero, one of the most corrupt emperors Rome ever had. Yet, Paul still recognized the legitimacy of civil authority. As William Newell observed, “Your Savior suffered under Pontius Pilate, one of the worst Roman governors Judea ever had; and Paul under Nero, the worst Roman Emperor. And neither our Lord nor His Apostle denied or reviled the authority.” This demonstrates that government, even when corrupt, still holds a legitimate place in God’s sovereign order.
Therefore Paul concludes, “whoever resists the authority resists the ordinance of God.” To rebel against governing authorities is to rebel against the very order God has established. This does not mean that Christians are bound to obey when the government commands something contrary to God’s Word. In such cases, believers must follow the example of Peter and John, who said, “Whether it is right in the sight of God to listen to you more than to God, you judge. For we cannot but speak the things which we have seen and heard” (Acts 4:19-20). When man’s law conflicts with God’s law, the Christian must obey God rather than men (Acts 5:29). However, when government exercises authority in matters not contrary to God’s Word, believers are bound to submit.
Finally, Paul warns that “those who resist will bring judgment on themselves.” Government is one of God’s means of restraining the effects of man’s fallenness. Without civil authority, lawlessness and chaos would prevail. Though governments are imperfect and often unjust, God uses them to maintain order and to check human depravity. To resist this authority is to invite judgment, both from God and from the governing powers He has ordained.
In summary, the believer’s responsibility is to recognize that government is instituted by God, to submit to its authority in all matters consistent with God’s law, and to understand that resistance to legitimate authority is resistance against God Himself. This is a sobering reminder that our civic obedience is ultimately a spiritual matter, reflecting our submission to the sovereignty of God.
A Christian’s Obligation to Government
B. The Job of Government: To Punish and Deter Evildoers
Romans 13:3-4 says, “For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.”
Paul now turns to the purpose of government in God’s design. Civil rulers are not meant to be a source of fear for those who do what is right, but rather they are established to restrain and punish evil. The very existence of government is a testimony to the fact that man’s heart is sinful and prone to lawlessness. Without the restraint of civil authority, society would collapse into violence, chaos, and anarchy. Therefore, rulers function as a necessary deterrent, instilling a measure of fear in those who would otherwise act without regard for God or man.
Paul writes, “Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same.” This demonstrates the proper relationship between a citizen and his government. For the Christian, doing what is good means living honestly, treating others justly, paying taxes, avoiding rebellion, and most importantly, praying for those in positions of leadership. Paul expands on this in his letter to Timothy, saying, “Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence” (1 Timothy 2:1-2). The believer’s loyalty to Christ makes him a better citizen, not a worse one. While the Christian’s ultimate allegiance is to God, his obedience to civil law should make him a model of peace and integrity within society.
Paul further explains, “For he is God’s minister to you for good.” This is a profound statement. The governing authority, whether aware of it or not, is called a minister of God. Just as pastors and elders have a ministry in the church, rulers have a ministry in civil society. They serve God’s purposes by promoting order, punishing wrongdoers, and protecting the innocent. This does not mean that rulers are infallible, nor does it mean they always fulfill their duty well. Yet the office they hold is ordained by God, and their responsibility before Him is real. They are accountable to God for how they execute their authority. For this reason, rulers must never see themselves as sovereigns or gods, but as servants appointed by the true Sovereign of heaven.
Paul warns, “But if you do evil, be afraid; for he does not bear the sword in vain.” The “sword” is a symbol of governmental authority to punish evildoers, and it is particularly a reference to the power of capital punishment. In the Roman Empire, execution by the sword was the common form of capital punishment, while crucifixion was typically reserved for the lowest and most despised criminals. Paul, under the inspiration of the Holy Spirit, affirms that the state has the legitimate authority to take the life of those who commit crimes worthy of death. This principle is consistent with God’s covenant with Noah, where the Lord declared, “Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man” (Genesis 9:6). Thus, capital punishment is not a violation of God’s law but an extension of it, instituted as a deterrent and as an expression of justice.
Finally, Paul calls the ruler “an avenger to execute wrath on him who practices evil.” Here, civil government acts as an agent of God’s temporal wrath against sin. Just as God reserves eternal wrath for those who die without Christ, He has also appointed government to exercise temporal judgment on evil within human society. When rulers uphold justice, they act in accordance with God’s design. When they fail to punish wickedness, when they reward evil or suppress righteousness, they distort their calling as God’s ministers and invite His judgment.
In conclusion, Paul’s teaching in these verses shows that government has a God-given role: to uphold good, restrain evil, and exercise justice, even to the point of capital punishment when necessary. For Christians, this means that obedience to the law, respect for authority, and prayer for rulers are all part of living out the gospel in society.
A Christian’s Obligation to Government
C. The Christian’s Responsibility Toward Government
Romans 13:5-7 says, “Therefore you must be subject, not only because of wrath but also for conscience’ sake. For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing. Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.”
Paul continues by emphasizing that the believer’s submission to governing authorities is not motivated merely by the fear of punishment, but also by conscience before God. Civil obedience is not simply a matter of self-preservation; it is a matter of moral responsibility. A Christian obeys the law not only because he wishes to avoid the wrath of government, but because he knows it is right in the sight of God. Paul’s words highlight that our submission to authority is first and foremost an act of obedience to the Lord, reflecting our recognition that government is part of God’s ordained order.
The Apostle makes this clear by saying, “Therefore you must be subject, not only because of wrath but also for conscience’ sake.” This obedience is never blind or thoughtless. Rather, it is rooted in a well-informed conscience that understands God’s sovereignty over human institutions. The Christian conscience operates under the authority of God’s Word, and thus believers obey with their “eyes wide open.” The believer does not obey out of fear of men, but out of reverence for God. In this way, conscience becomes a guiding principle, ensuring that obedience is offered in sincerity and truth, not in mere external compliance.
Paul then points to a practical expression of this principle: “For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing.” Taxation is not merely a financial obligation; it is a spiritual one. Paying taxes is part of how believers support the governing structures that God has put in place. In this sense, Paul elevates an ordinary civic duty to an act of service to God. Taxes enable rulers to fulfill their divinely appointed task of restraining evil and maintaining order. Paul even calls civil officials “God’s ministers,” underscoring the seriousness of their role. Just as pastors are ministers of God within the church, so rulers are ministers of God within the state. This does not mean they are always faithful in their service, but it does mean that their office carries divine accountability.
By implication, Paul’s statement also affirms that taxes are meant to serve legitimate governmental purposes — restraining evil, promoting justice, and maintaining order — rather than lining the pockets of corrupt officials. When rulers abuse this trust, they fail in their calling as God’s ministers and will ultimately answer to Him for their stewardship. Still, the believer remains responsible to fulfill his duty, as Jesus Himself taught when He said, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matthew 22:21).
Paul then concludes with a broader exhortation: “Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.” The Christian must give to civil authority the material, practical, and moral obligations that are owed. Taxes and customs refer to financial obligations; fear and honor refer to the respect and reverence due to officials in their role as God’s servants. At the same time, there is a boundary here: while Christians are called to give honor to earthly rulers, they must never give to Caesar what belongs only to God. Worship, ultimate allegiance, and the obedience of faith are due to God alone.
This raises the question: is rebellion against government ever justified? The Bible demonstrates that there are times when obedience to God must take precedence over obedience to man. When rulers demand what is contrary to God’s Word, the believer must respectfully disobey, following the example of Peter and the apostles who declared, “We ought to obey God rather than men” (Acts 5:29). However, such disobedience is never to be taken lightly or pursued for selfish reasons; it is a matter of conscience rooted in God’s truth.
In contexts like democracy, Paul’s teaching takes on additional significance. In a democratic society, citizens themselves are part of the governing structure, and therefore participation in the political process is a legitimate way of fulfilling one’s responsibility before God. Voting, engaging in civic discourse, and promoting justice within the framework of law are ways in which Christians exercise their God-given stewardship as citizens. In such settings, submission to government includes active participation in ensuring that government fulfills its divine purpose of rewarding good and punishing evil.
In summary, Paul’s instruction in Romans 13:5-7 teaches that the believer’s responsibility toward government involves both external obedience and internal integrity. Paying taxes, showing respect, and giving honor are not merely civic duties, but expressions of a conscience aligned with God’s will. At the same time, the believer must always reserve the highest allegiance for God, rendering to Him what belongs to Him alone.
B. The Christian’s Obligation to His Neighbors
1. The Obligation to Love
Romans 13:8-10 says, “Owe no one anything except to love one another, for he who loves another has fulfilled the law. For the commandments, ‘You shall not commit adultery,’ ‘You shall not murder,’ ‘You shall not steal,’ ‘You shall not bear false witness,’ ‘You shall not covet,’ and if there is any other commandment, are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ Love does no harm to a neighbor; therefore love is the fulfillment of the law.”
Paul transitions from the believer’s duty toward civil government to the believer’s duty toward fellow man. Having dealt with submission to earthly rulers, he now presses upon his readers the supreme moral obligation that transcends all laws and all duties: the obligation of love. The Christian may settle his financial debts and fulfill his tax obligations, but there is one debt he will never pay off — the debt of love.
“Owe no one anything except to love one another.” This is not a prohibition against all borrowing, for Jesus Himself permitted borrowing when He said, “Give to him who asks you, and from him who wants to borrow from you do not turn away” (Matthew 5:42). Scripture does, however, warn of the danger of indebtedness, reminding us that, “The rich rules over the poor, and the borrower is servant to the lender” (Proverbs 22:7). Paul’s emphasis here is not primarily on financial debt, but on the moral and spiritual debt of love, a debt that is never fully paid. Unlike taxes, which once rendered are satisfied, or honor, which once shown may be completed in the moment, love is a perpetual obligation. As Leon Morris observed, “We may pay our taxes and be quiet. We may give respect and honor where they are due and have no further obligation. But we can never say, ‘I have done all the loving I need to do.’ Love then is a permanent obligation, a debt impossible to discharge.”
Paul then explains why this obligation is supreme: “For he who loves another has fulfilled the law.” Love, rightly understood, is not mere sentiment but active goodwill expressed in obedience to God’s commands. To love is to fulfill what the law requires because love embodies the very heart of God’s moral will. Jesus Himself summarized the law in these words: “Teacher, which is the great commandment in the law? Jesus said to him, ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets” (Matthew 22:36-40). Paul here echoes Christ’s teaching, emphasizing that the moral law’s demands toward one’s neighbor are fully met in the command to love.
Paul then illustrates this principle by citing specific commandments: “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not bear false witness,” “You shall not covet.” These are drawn directly from the Ten Commandments (Exodus 20:13-17; Deuteronomy 5:17-21) and represent sins that destroy human relationships. Each of these commandments is ultimately safeguarded by love. The one who truly loves his neighbor will not take his neighbor’s spouse, life, property, or reputation, nor will he covet what belongs to his neighbor. Thus, love fulfills the moral intent of the law because it refuses to harm and instead seeks the good of others.
Paul then summarizes: “You shall love your neighbor as yourself.” The word “neighbor” here is not a theoretical construct, but refers to the real people with whom we interact daily. Love is not abstract; it is concrete. It means caring for actual people — coworkers, family members, strangers, and even those who wrong us. As Spurgeon observed, “No man can compass the ends of life by drawing a little line around himself upon the ground. No man can fulfill his calling as a Christian by seeking the welfare of his wife and family only, for these are only a sort of greater self.” True love extends beyond self-interest to the good of others, imitating the love of Christ who gave Himself for us.
Paul concludes: “Love does no harm to a neighbor; therefore love is the fulfillment of the law.” The negative side is clear: love refrains from causing injury or harm. The positive side is implicit: love actively seeks the good of others. The law is not annulled but fulfilled through love, for love produces in the believer what the law demanded but could never supply apart from the Spirit of God. The commandments act as signposts, but love is the road itself. To walk in love is to walk in harmony with God’s will, and to embody the character of Christ who loved us and gave Himself for us (Ephesians 5:2).
In summary, Paul shows that the believer’s duty to his neighbor is an unending debt of love. Love is the highest moral obligation, the truest fulfillment of the law, and the clearest evidence of God’s Spirit at work in the Christian life.
B. The Christian’s Obligation to His Neighbors
2. The Urgency to Love and Walk Right with God
Romans 13:11-14 says, “And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light. Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy. But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.”
Paul concludes this section by reminding believers that their obligation to love one another is tied to the reality of the times in which they live. The Christian life is not lived in a vacuum, but in the tension between the “already” and the “not yet” of salvation history. He calls the church to urgency, sobriety, and faithfulness, because the consummation of our salvation is nearer with every passing day.
Paul writes, “And do this, knowing the time, that now it is high time to awake out of sleep.” Spiritual lethargy is a real danger. It is possible to engage in religious activities and yet be spiritually asleep. Just as a person can talk in their sleep, hear in their sleep, or even walk in their sleep, so too can believers go through the motions of Christianity without true spiritual alertness. They may sing hymns, recite prayers, or even attend church while their hearts remain dull toward God. Paul warns that the time demands wakefulness, because spiritual drowsiness leaves believers unprepared for the challenges of life and the nearness of Christ’s return.
He explains the reason for this urgency: “For now our salvation is nearer than when we first believed.” Paul does not mean that believers are not yet saved, for salvation is already a present possession (Ephesians 2:8). Instead, he refers to the final consummation of salvation, which includes our glorification at the return of Christ. Every day brings us closer to that day, and therefore every day should intensify our commitment to live faithfully. The hope of Christ’s return is not abstract theology; it is a pressing motivation for holy living.
Paul continues, “The night is far spent, the day is at hand.” The imagery contrasts the present age, marked by sin and darkness, with the coming day of Christ’s kingdom. The “night” refers to the present evil age, already waning because of Christ’s victory at the cross. The “day” refers to the dawning of His kingdom and the return of Christ. Knowing this, Paul exhorts believers: “Therefore let us cast off the works of darkness, and let us put on the armor of light.” Just as one removes soiled garments to dress for a new day, so Christians must lay aside sinful behaviors and clothe themselves with righteousness. Spurgeon captured this vividly when he said, “The rags of sin must come off if we put on the robe of Christ. There must be a taking away of the love of sin, there must be a renouncing of the practices and habits of sin, or else a man cannot be a Christian. It will be an idle attempt to try and wear religion as a sort of celestial overall over the top of old sins.”
Paul specifies what these “works of darkness” look like: “Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy.” Revelry and drunkenness describe the indulgence of excess and loss of self-control. Lewdness and lust describe sexual immorality, including shameless flaunting of sin. Strife and envy describe relational sins that destroy unity and love. Each of these belongs to the night and must be renounced by those who belong to the light. The Christian is called to live openly and properly, as though walking in the daylight where nothing is hidden.
Paul then provides the positive command: “But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.” To “put on Christ” is more than imitating His character; it is to so embrace Christ by faith that He becomes the believer’s covering, armor, and life. As Leon Morris explains, the metaphor does not merely suggest adopting Christ’s virtues, but being clothed with Christ Himself. When we put on Christ, we are fully equipped with the armor of God, able to resist temptation and stand firm in righteousness.
Paul concludes with a sobering warning: “Make no provision for the flesh, to fulfill its lusts.” The flesh thrives when it is given room to operate. If we leave open doors, the flesh will exploit them. Therefore, the Christian must deny the flesh any opportunity for indulgence. This requires vigilance, discipline, and reliance on the Spirit of God. Augustine, one of the great theologians of the early church, was converted through this very passage. In the garden, burdened by conviction of sin, he opened the Scriptures and read, “But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.” He later testified that these words gave him the assurance that he truly could live the Christian life by the power of the Holy Spirit. The same is true for us today.
In summary, Paul calls believers to awake from spiritual slumber, to cast off sin, to clothe themselves with Christ, and to walk in holiness in anticipation of the soon return of the Lord. The urgency of the hour demands nothing less.
