Wherefore - διό dio. The "reasons" why we should be subject, which the apostle had given, were two,

(1) That government was appointed by God.

(2) that violation of the laws would necessarily expose to punishment.

Ye must needs be - It is "necessary" ἀναγκή anagkē to be. This is a word stronger than what implies mere "fitness" or propriety. It means that it is a matter of high obligation and of "necessity" to be subject to the civil ruler.

Not only for wrath - Not only on account of the "fear of punishment;" or the fact that wrath will be executed on evil doers.

For conscience' sake - As a matter of conscience, or of "duty to God," because "he" has appointed it, and made it necessary and proper. A good citizen yields obedience because it is the will of God; and a Christian makes it a part of his religion to maintain and obey the just laws of the land; see Matthew 22:21; compare Ecclesiastes 8:2, "I counsel them to keep the king's commandments, and "that in regard of the oath of God."

Ye must needs be subject - Αναγκη, There is a necessity that ye should be subject, not only for wrath, δια την οργην, on account of the punishment which will be inflicted on evil doers, but also for conscience' sake; not only to avoid punishment, but also to preserve a clear conscience. For, as civil government is established in the order of God for the support, defense, and happiness of society, they who transgress its laws, not only expose themselves to the penalties assigned by the statutes, but also to guilt in their own consciences, because they sin against God. Here are two powerful motives to prevent the infraction of the laws and to enforce obedience.

1. The dread of punishment; this weighs with the ungodly.

2. The keeping of a good conscience, which weighs powerfully with every person who fears God. These two motives should be frequently urged both among professors and profane.

Wherefore ye must needs be subject,.... To the higher powers, to the civil magistrates; there is a necessity of it, because magistracy is God's ordinance, it is for the good of men; and such that oppose it will severely smart for it: but subjection to it from Christians should be,

not only for wrath; through fear of punishment, and for the sake of escaping it; either the wrath of men or of God, in this or the other world:

but also for conscience sake: to keep conscience clear, to exercise a good one void of offence towards God and men; for natural reason, conscience itself, dictates that there ought to be such order among men, that civil government should take place, and ought to be submitted to.

{7} Wherefore ye must needs be subject, not only for wrath, but {d} also for conscience sake.

(7) The conclusion: we must obey the magistrate, not only for fear of punishment, but much more because (although the magistrate has no power over the conscience of man, yet seeing he is God's minister) he cannot be resisted by any good conscience.

(d) So far as we lawfully may: for if unlawful things are commanded to us, we must answer as Peter teaches us, It is better to obey God than men.

13:5 Wherefore... not only for wrath, but also for conscience sake. There are two reasons for obedience to the civil ruler: (1) If one fails to obey him, he will be a subject of his wrath (judgment) and be punished. (2) It is God's will that we should obey our civil rulers. Hence, conscience should be a motive.

13:5 Not only for fear of wrath - That is, punishment from man. But for conscience' sake - Out of obedience to God.

5. Wherefore ye must needs be subject, not only for wrath-for fear of the magistrate's vengeance.

but also for conscience' sake-from reverence for God's authority. It is of Magistracy in general, considered as a divine ordinance, that this is spoken: and the statement applies equally to all forms of government, from an unchecked despotism-such as flourished when this was written, under the Emperor Nero-to a pure democracy. The inalienable right of all subjects to endeavor to alter or improve the form of government under which they live is left untouched here. But since Christians were constantly charged with turning the world upside down, and since there certainly were elements enough in Christianity of moral and social revolution to give plausibility to the charge, and tempt noble spirits, crushed under misgovernment, to take redress into their own hands, it was of special importance that the pacific, submissive, loyal spirit of those Christians who resided at the great seat of political power, should furnish a visible refutation of this charge.

13:1-7 The grace of the gospel teaches us submission and quiet, where pride and the carnal mind only see causes for murmuring and discontent. Whatever the persons in authority over us themselves may be, yet the just power they have, must be submitted to and obeyed. In the general course of human affairs, rulers are not a terror to honest, quiet, and good subjects, but to evil-doers. Such is the power of sin and corruption, that many will be kept back from crimes only by the fear of punishment. Thou hast the benefit of the government, therefore do what thou canst to preserve it, and nothing to disturb it. This directs private persons to behave quietly and peaceably where God has set them, 1Ti 2:1,2. Christians must not use any trick or fraud. All smuggling, dealing in contraband goods, withholding or evading duties, is rebellion against the express command of God. Thus honest neighbours are robbed, who will have to pay the more; and the crimes of smugglers, and others who join with them, are abetted. It is painful that some professors of the gospel should countenance such dishonest practices. The lesson here taught it becomes all Christians to learn and practise, that the godly in the land will always be found the quiet and the peaceable in the land, whatever others are.