Whosoever therefore resisteth the power, withstandeth the ordinance of God: and they which withstand shall receive to themselves condemnation (i.e. really God's, operating through the human "power;" not meaning damnation in the common sense of the word).
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. It is the theory of the laws of all civilized governments to uphold justice, and only to punish what is wrong; and in the main they do so.
The principles of the Roman law were just, and Paul himself found protection from its officers and tribunals, whose fairness he had, and had reason to have, more confidence in than in the tender mercy of either Gentile or Jewish zealots (cf.
Acts 19:35, seq.; Acts 21:31, seq.; Acts 22:30; Acts 24:10; Acts 25:10, Acts 25:11; Acts 26:30, seq.). As has been observed already, the Neronian persecutions had not yet begun. 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, an avenger to execute wrath upon him that doeth evil. Wrath here expresses the familiar idea of the Divine wrath against evil-doing, for the execution of which, in the sphere of human law, the magistrate is the appointed instrument (see note on Romans 12:19).
Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. Not only for fear of penal consequences, but because it is your duty, whatever might ensue, to submit to the ordinance of God.
Similarly, in 1 Peter 2:13, submission to every ordinance of man is enjoined "for the Lord's sake ( διὰ τὸν κύριον)."