Romans 13:2 · Bible study
Romans 13:2 Commentary: Resisting Authority, Resisting God
Greek · 11 what the commentators say
Meaning in one sentence
What does judgment mean in Romans 13:2? This study examines the debate over whether it is divine or civil punishment and the limits of Christian submission.
Research Summary
- Meaning: Resisting lawful civil authority is resisting God’s own order, and such resistance brings certain judgment, whether from the magistrate or from God.
- Key words: ἀντιτασσόμενος (sets oneself in array against), διαταγή (ordinance), κρίμα (judicial sentence/condemnation).
- Main debate: Does κρίμα refer to punishment by the state (Barnes) or divine vengeance (Calvin, JFB), or both (Gill)?
- Theological theme: God’s sovereignty over human institutions, government is a delegated authority, not an autonomous power.
- Best use: Teaching the biblical foundation for civil obedience, while also opening space to discuss the Christian tradition of limited resistance for conscience’ sake.
Translation Comparison
BSB Berean Standard Bible 2020
Consequently, whoever resists authority is opposing what God has set in place, and those who do so will bring judgment on themselves.
WEB World English Bible 2000
Therefore he who resists the authority withstands the ordinance of God; and those who withstand will receive to themselves judgment.
KJV King James Version 1769
Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
ASV American Standard Version 1901
Therefore he that resisteth the power, withstandeth the ordinance of God: and they that withstand shall receive to themselves judgment.
YLT Young's Literal Translation 1898
so that he who is setting himself against the authority, against God's ordinance hath resisted; and those resisting, to themselves shall receive judgment.
Darby Darby Bible 1890
So that he that sets himself in opposition to the authority resists the ordinance of God; and they who [thus] resist shall bring sentence of guilt on themselves.
Douay-Rheims Douay-Rheims Bible 1899
Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
Translations in other languages (10 available)
Así que, el que se opone á la potestad, á la ordenación de Dios resiste: y los que resisten, ellos mismos ganan condenación para sí.
Por isso, quem se opõe à autoridade resiste à ordem de Deus; e os que lhe resistem trarão a si mesmos condenação.
C’ est pourquoi celui qui s’oppose à l’ autorité résiste à l’ ordre que Dieu a établi, et ceux qui résistent attireront une condamnation sur eux-mêmes.
Wer sich nun der Obrigkeit widersetzt, der widerstrebt Gottes Ordnung; die aber widerstreben, werden über sich ein Urteil empfangen.
Alzo dat die zich tegen de macht stelt, de ordinantie van God wederstaat; en die ze wederstaan, zullen over zichzelven een oordeel halen.
talché chi resiste all’autorità, si oppone all’ordine di Dio; e quelli che vi si oppongono, si attireranno addosso una pena;
A tak, kto się zwierzchności sprzeciwia, Bożemu się postanowieniu sprzeciwia; a którzy się sprzeciwiają, sami sobie potępienie zjednają.
Посему противящийся власти противится Божию установлению. А противящиеся сами навлекут на себя осуждение.
所以，抗拒 掌權 的就是抗拒 神的 命； 抗拒的 必自 取 刑罰。
For which reason everyone who puts himself against the authority puts himself against the order of God: and those who are against it will get punishment for themselves.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Romans 13:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Paul makes a direct theological link between civil authority and God's arrangement of the world. The key wordplay is hard to miss in Greek: the person who resists (ἀντιτασσόμενος, literally "setting oneself in array against") opposes the ordinance (διαταγή, "what is divinely ordered"). Vincent points out that the participle describes a deliberate act, a stance of opposition. The perfect tense of "has resisted" (ἀνθέστηκεν) then marks that opposition as a settled condition. The agreed core is simple: to fight God's appointment is to fight God himself.
Where commentators diverge is on the nature of the judgment (κρίμα) that follows. Barnes argues the word means punishment in general, not necessarily eternal damnation, and points to the magistrate's own sword as the likely instrument (v. 4). Calvin and Jamieson-Fausset-Brown read it as divine vengeance that overarches all human penalties. Gill combines both possibilities: temporal punishment by the state and eternal consequences unless grace intervenes. The shared assumption, however, is that resisting God's order has real, negative consequences, whether from Caesar or from God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Divine judgment view: Calvin, JFB, and others read κρίμα as God's punishment, arguing that resisting God's ordinance merits his direct vengeance.
- Civil judgment view: Barnes reads κρίμα as punishment by the magistrate (the sword of v. 4), noting κρίμα is often used for human judicial sentences.
- Both (comprehensive view): Gill argues the judgment includes both temporal punishment by the state and eternal consequences unless grace intervenes.
What is clear: Resisting God-ordained civil authority brings real negative consequences, whether through human government or God's own judgment.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the judgment (κρίμα) in Romans 13:2 | All commentators agree that resisting God’s ordinance brings real, negative consequences. | Barnes argues it refers to punishment by the magistrate (the sword of v. 4); Calvin and Jamieson-Fausset-Brown insist it is primarily divine vengeance; Gill holds that it includes both temporal and eternal judgment. |
| Legitimacy of resisting civil authority | Paul commands submission to ordained government, and resistance is normally sin. | Gill, Barnes, and Matthew Henry all note exceptions when government commands what God forbids (e.g., 1 Sa 14:45, Acts 5:29). Some traditions (e.g., Lutheran, Reformed) emphasize submission even under tyranny, while others (e.g., Reformed resistance theory) allow for active opposition under certain conditions. |
| Definition of 'the powers that be' in verse 1 | The passage speaks of the office of civil government, not specific persons or regimes. | The Cambridge Bible says Paul accepts authority de facto, ignoring its circumstances of origin. Others (e.g., Calvinist commentators) emphasize that God appoints rulers, including evil ones (cf. Daniel 2:21). Some argue that a ruler who acts against God’s law forfeits the right to obedience. |
Historical & Cultural Context
Paul writes Romans around AD 58, near the close of Nero's first five, relatively mild years. The early church was a small, often misunderstood minority in a vast Roman world. Jews and Jewish Christians had a history of resistance to pagan rule, and Paul needed to correct any impression that faith in Christ freed believers from civic obligations. Far from being a political manifesto, this section (Rom 13:1, 7) sits within a larger argument about living peaceably with all people (Rom 12:17, 18).
The Greek word ἐξουσία (authority) here refers to the office of civil government itself, not to specific rulers or regimes. The Cambridge Bible notes that Paul accepts authority de facto, that is, as the governing structure already in place, regardless of how a ruler came to power. This is a practical, not theoretical, teaching. The early Christians faced accusations of undermining social order (Acts 17:6, 7), and Paul shows that submission to government is one way of honoring God, not rebelling against Caesar.
At the same time, the passage assumes that government fulfills its God-given role: promoting good and punishing evil (vv. 3, 4). Gill, Barnes, and Matthew Henry all note an implied limit: if a ruler commands what God forbids, obedience to God takes priority. The case of Saul trying to kill Jonathan (1 Sa 14:45) is cited by Gill as lawful resistance to an unlawful command. Paul does not elaborate this exception, but the surrounding logic of Romans 12, 13 makes clear that evil must not be returned with evil, and that vengeance belongs to God alone. The state is one tool of God's judgment, not the ultimate authority.
Textual Notes
The supplied sources note no significant textual variants for Romans 13:2. The standard Greek text (NA28, Byzantine) is stable across traditions. The word κρίμα appears in all major witnesses; the verb forms ἀντιτασσόμενος and ἀνθέστηκεν are uniform. No variant reading changes the main interpretive question.
Reception History
Romans 13 has been used throughout church history to support both quiet submission and, less often, limited resistance. In the early centuries, Christians cited it to avoid charges of sedition, living peaceably under Roman rule even during persecution. Augustine read it as part of his theology of the earthly city: government restrains evil, even when rulers are ungodly. During the Reformation, Luther appealed to this passage against the Peasants' Revolt, while Calvin and later Reformed thinkers expanded the potential for resistance against rulers who exceed their God-given bounds. In the modern era, the passage has been applied to debates over civil disobedience, racial justice, and the relationship between church and state. African American church leaders often wrestled with it, pointing to the higher law of God that limits human authority. Across these readings, the core tension remains: how does submission to government coexist with a conscience bound by God?
Preaching This Verse
Three-point outline
- The Source of Authority, All legitimate government derives from God. Paul calls it an 'ordinance' (διαταγή), something deliberately positioned. Resisting the office means opposing the one who set it up.
- The Sin of Resistance, The verb for 'resists' (ἀντιτασσόμενος) pictures a soldier forming battle lines. It is active, intentional, and sustained. To take that posture toward lawful authority is to fight against God.
- The Sentence of Judgment, Whether through the magistrate's sword or God's final verdict, resistance carries consequences. The plural 'they will receive' shows it is not an abstract threat; it is a promise.
Five-point outline
- God ordains government (v. 1), the theological foundation
- Resistance is more than civil disobedience, it is rebellion against God's arrangement
- The dual judgment debate, is κρίμα civil or divine? Calvin says divine, Barnes says civil, Gill says both
- The conscience factor (v. 5), Paul adds a deeper motive than fear of punishment
- The limit of submission, when government commands evil, 'we must obey God rather than men' (Acts 5:29)
Illustration hooks
- Think of the difference between breaking a traffic law and rejecting the entire system of road rules. The second is rebellion against the structure itself, that is closer to what Paul means by 'resisting the authority.'
- A workplace policy you disagree with is not the same as a law requiring you to act against your faith. The passage forces us to decide which battles are about our preferences and which are about conscience before God.
Questions your congregation is asking
- Does Romans 13 mean I can never protest or speak out against an unjust government?
- What do I do when a law seems to contradict a direct command of Jesus?
- How do I know when a government has lost its God-given legitimacy?
Leading a Discussion
Romans 13:2 sits at the centre of a larger argument about how Christians relate to civil authorities. The passage does not answer every question about bad laws or corrupt rulers, but it sets a clear starting point: government is God's idea, not merely a human arrangement. This discussion will help your group wrestle with the tension between submission and conscience.
Discussion questions
- Read Romans 13:1, 7 together. What reasons does Paul give for submitting to government?
- In verse 2, Paul says that the person 'resisting' (ἀντιτασσόμενος) sets himself against God's ordinance. What kind of resistance do you think he has in mind? Is it violent rebellion, or could it include other forms?
- The Greek word κρίμα (judgment) can mean a judicial sentence or simply punishment. Why does the translation matter? How does each possibility change the force of the warning?
- Barnes, Calvin, Gill, and other commentators disagree on whether the judgment in verse 2 comes from the magistrate or from God. Which reading do you find more persuasive, and why?
- Gill cites the story of Saul and Jonathan (1 Samuel 14:45) as an example of lawful resistance. What principles does that story suggest for when a Christian might need to disobey the state?
- Paul writes, 'not only because of the wrath, but also for conscience' sake' (v. 5). How does conscience change the nature of our obedience?
- In your own life, what is the hardest part of submitting to authorities you disagree with? How can your faith community support you in that struggle without encouraging rebellion or passivity?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 58:2 | Yet they seek me daily, and delight to know my ways. As a nation that did righteousness, and didn’t forsake the ordinance of their God, they ask of me righteous judgments. They delight to draw near to God. |
| Jeremiah 23:8 | but, ‘As Yahweh lives, who brought up and who led the offspring of the house of Israel out of the north country, and from all the countries where I had driven them.’ Then they will dwell in their own land.” |
| Jeremiah 23:17 | They say continually to those who despise me, ‘Yahweh has said, “You will have peace;”’ and to everyone who walks in the stubbornness of his own heart they say, ‘No evil will come on you.’ |
| Jeremiah 44:14 | so that none of the remnant of Judah, who have gone into the land of Egypt to live there, will escape or be left to return into the land of Judah, to which they have a desire to return to dwell there; for no one will return except those who will escape.’” |
| Jeremiah 44:17 | But we will certainly perform every word that has gone out of our mouth, to burn incense to the queen of the sky and to pour out drink offerings to her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah and in the streets of Jerusalem; for then we had plenty of food, and were well, and saw no evil. |
| Matthew 23:13 | “Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. |
| Matthew 23:14 | “But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don’t enter in yourselves, neither do you allow those who are entering in to enter. |
| Mark 12:40 | those who devour widows’ houses, and for a pretense make long prayers. These will receive greater condemnation.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke describes resisting God’s appointed authority as a deliberate act of rebellion, not legitimate opposition. Those who stubbornly and without valid reason oppose the ruler, seeking to unsettle the constitution and force illegal changes, bring judgment upon themselves. Even their pretense of defending the order they are actually subverting does not shield them from condemnation.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that resisting government means opposing its lawful authority, not the government itself, and only when its laws do not violate conscience or God's laws. He also explains that the word "damnation" in this context means punishment from the magistrate, not necessarily eternal hellfire.
Calvin's Commentaries Reformed 1564
Calvin warns that those who resist governing authority are actually opposing God himself and will not escape punishment. He sees this judgment as ultimately coming from God, not merely from human magistrates, and insists that everyone should be careful not to bring such condemnation on themselves.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible accepts the phrase "the powers that be" as acknowledging authority simply because it exists, not because of how it began or what form it takes. This is compared to how both human and divine law eventually recognize property as it is actually held, ignoring the circumstances of its original acquisition.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that resisting governing authority is not merely a political offense but a direct rebellion against God’s own institution. Those who rebel bring God’s condemnation upon themselves, not just human punishment. This frames civil obedience as a spiritual duty with eternal consequences.
Gill's Exposition of the Bible Baptist 1748
Gill distinguishes between opposing a magistrate who abuses power and breaking the law versus resisting one who exercises rightful authority. He argues the apostle forbids only the latter, noting that when rulers act lawlessly, as Saul did, the people may lawfully resist without incurring the punishment Paul warns about.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws a sharp distinction: resisting the civil authority is actually resisting God's own arrangement, and the penalty is not merely a legal punishment from the magistrate but divine condemnation. The judgment comes from God, whose authority is at stake in the human ruler's.
Lange's Commentary Reformed 1857
Lange draws a key distinction between civil authority as a divinely ordained ideal and its imperfect human bearers. He argues that Paul commands submission to both, but the ideal provides a standard: rulers who become a terror to good works have abandoned their God-given purpose. Obedience is voluntary, for conscience's sake, not merely fear of punishment.
Vincent's Word Studies Evangelical 1887
Vincent highlights the Greek wordplay: the person who resists sets himself in battle array against what God has orderly placed. The word for ordinance comes from the same root as the first resist, creating a deliberate contrast. He also notes that damnation here means judicial sentence, better rendered as judgment.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley points out that resisting government authority is only condemned when done outside the community's own laws. Such resistance brings punishment not just from human authorities but from God as well.