The big picture
Romans 13 opens in verse 1 with “Let every soul be subject unto the higher powers. For there is no power but of God: the…”, reaches its middle movement near verse 7 with “Render therefore to all their dues: tribute to whom tribute is due; custom to whom…”, and closes in verse 14 with “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the…” Repeated or prominent terms include love, evil, good, power, tribute. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Romans · King James Version · 14Romans 13:1-7
1–7: Let every soul be subject unto the higher powers. For there is no power…
Romans 13:1–7 opens with “Let every soul be subject unto the higher powers. For there is no power but of God: the powers…” and reaches “Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear…” by its final verse. That movement develops the focus on Romans 13 develops its own movement around love, evil, good, power, tribute, with particular weight carried by evil, good, power.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of…” The verse names God rather than leaving the action without a source. Watch whether the next line continues, answers, or contrasts that action.
“Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
Romans 13:1-7
King James Version1Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.
2Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
3For 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:
4For 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.
5Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
6For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.
7Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
Romans 13:8-14
8–14: Owe no man any thing, but to love one another: for he that loveth…
Romans 13:8–14 opens with “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the…” and reaches “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts…” by its final verse. That movement develops the focus on Romans 13 develops its own movement around love, evil, good, power, tribute, with particular weight carried by love, neighbour, time.
Context that brings the passage to life
“Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.” The number one makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
“For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
Romans 13:8-14
King James Version8Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
9For 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.
10Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
11And 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.
12The 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.
13Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
14But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
Details worth noticing
The opening image
Romans 13:1 begins with “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.”
Where the chapter turns
Romans 13:3 forms a natural hinge: “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 final note
Romans 13:14 leaves the reader with “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.”
A word trail through the chapter
The words love, evil, good, power, tribute, afraid help reveal the chapter’s repeated concerns.
How does Abram pursue peace?
He names their kinship and offers a practical separation without insisting on first choice.
What can Lot see that Abram cannot yet possess?
Lot sees fertile land; Abram receives a promise of land and descendants still to come.
KJV words made clear
- unto
- to
- thee
- you
- thou
- you
- thy
- your
- hath
- has
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.