KJV: Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
YLT: render, therefore, to all their dues; to whom tribute, the tribute; to whom custom, the custom; to whom fear, the fear; to whom honour, the honour.
Darby: Render to all their dues: to whom tribute is due, tribute; to whom custom, custom; to whom fear, fear; to whom honour, honour.
ASV: Render to all their dues: tribute to whom tribute is due ; custom to whom custom; fear to whom fear; honor to whom honor.
Paul, as Jesus, commanded believers to give back (Gr. apodote) to the government what we owe for services it renders (cf. Mark 12:14; Mark 12:17). Paying taxes has always been repugnant to people, including Christians. Some Christians argue this way. Since the government uses my tax money for purposes that are contrary to God"s will, I do not want to support evil by paying taxes. Jesus came out flatly in favor of paying taxes and led his disciples in doing so even though the Roman government to which He paid them crucified Him. Likewise Paul here urged Christians to pay tribute ("taxes") to a foreign ruler: revenue tax ("custom," as in the "Internal Revenue Service"). He commanded his readers to respect ("fear") those in positions of high authority because of their office if not for personal reasons. He called us to "honor" all who serve the public in civil service positions. [source][source][source]
Peter practiced and taught submission to governmental rulers as Paul did ( Acts 4:1-3; Acts 12:3-5; 1 Peter 2:13-17). Peter did disobey his rulers but willingly suffered the consequences for his disobedience. He only disobeyed the law under which he lived as a citizen of Israel when it conflicted with the law under which he lived as a citizen of heaven ( Acts 4:19-20; Acts 5:29). In the Great Tribulation believers must not give allegiance to the Beast who will rule over the whole earth but remain loyal to Christ. I believe Paul"s emphasis on submission rather than obedience allows room for civil disobedience when the civil government requires, but not permits, the Christian to disobey God (cf. Exodus 1:17-21). When the will of man conflicts with the will of God, the Christian must choose to do the will of God ( Acts 5:29). [1][source]
For example, the Christian"s obligation to submit to a government that requires abortions would be different from his or her duty to one that only permits them. I believe a Christian should disobey a government when it requires him or her to practice abortion but not if it only permits abortions (cf. Exodus 1:15-22). I do not believe a Christian should break the law to protest an ungodly practice that his or her government only permits. If he or she disagrees with a law, that Christian should pursue whatever options exist to change the law short of breaking the law. I believe that those who choose to break the law simply to make a statement, even though they are willing to suffer the consequences (e.g, go to jail), violate New Testament teaching on this subject. [source][source][source]
Context Summary
Romans 13:1-7 - Rendering "to All Their Dues"
Human government, like the existence of the family relationship, is a divine institution. It is part of the order of the world and rooted in the original conception of the race. It was never intended that we should live as individual units, but as members of family and state. It is evident, therefore, that the authority which is wielded by the ruler expresses, generally speaking, a divine principle. The comfort and well-being of society are better attained in that way than in any other, and the recognition of this principle carries with it the assent of our intuitive convictions. We must render therefore to all their dues.
But it must be acknowledged, also, that there are limits beyond which imperial or legislative authority may not go. When Nero, according to tradition, bade the Apostle to abandon his faith as the condition of liberty, Paul did not hesitate to say that the emperor was intruding on a province to which he had no claim, and that he must obey God rather than man. So far as our life in a community goes, there must be some form of government, which may be modeled according to the varying opinions of men, whether monarchical or republican, autocratic or socialistic; but when once it has been agreed upon, it must be obeyed, unless it forfeits confidence, in which case a new order becomes necessary. [source]
Chapter Summary: Romans 13
1Subjection, and many other duties, we owe to the authorities 8Love is the fulfillment of the law 11The acts of darkness are out of season in the time of the Gospel
Greek Commentary for Romans 13:7
Dues [οπειλας] Debts, from οπειλω opheilō to owe. Often so in the papyri, though not in Greek authors. In N.T. only here, Matthew 18:32; 1 Corinthians 7:3. Paying debts needs emphasis today, even for ministers. [source]
To whom tribute is due [τωι τον πορον] We must supply a participle with the article τωι tōi like απαιτουντι apaitounti (“to the one asking tribute”). So with the other words (to whom custom, τωι το τελος απαιτουντι tōi to telos apaitounti to whom fear, τωι τον ποβον απαιτουντι tōi ton phobon apaitounti to whom honour, τωι την τιμην απαιτουντι tōi tēn timēn apaitounti). Πορος Phoros is the tribute paid to a subject nation (Luke 20:22), while τελος telos is tax for support of civil government (Matthew 17:25). [source]
To all [] Probably all magistrates, though some explain all men. [source]
Tribute - custom [φόρον - τέλος] Tribute on persons: custom on goods. [source]
Reverse Greek Commentary Search for Romans 13:7
Matthew 17:25Toll or tribute [τελη η κηνσον] Customs or wares collected by the publicans (like πορος phoros Romans 13:7) and also the capitation tax on persons, indirect and direct taxation. Κηνσος Kēnsos is the Latin census, a registration for the purpose of the appraisement of property like η απογραπη hē apographē in Luke 2:2; Acts 5:37. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality. [source]
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: ἀποδίδωμι
Sense: to deliver, to give away for one’s own profit what is one’s own, to sell.
Greek Commentary for Romans 13:7
Debts, from οπειλω opheilō to owe. Often so in the papyri, though not in Greek authors. In N.T. only here, Matthew 18:32; 1 Corinthians 7:3. Paying debts needs emphasis today, even for ministers. [source]
We must supply a participle with the article τωι tōi like απαιτουντι apaitounti (“to the one asking tribute”). So with the other words (to whom custom, τωι το τελος απαιτουντι tōi to telos apaitounti to whom fear, τωι τον ποβον απαιτουντι tōi ton phobon apaitounti to whom honour, τωι την τιμην απαιτουντι tōi tēn timēn apaitounti). Πορος Phoros is the tribute paid to a subject nation (Luke 20:22), while τελος telos is tax for support of civil government (Matthew 17:25). [source]
Probably all magistrates, though some explain all men. [source]
Tribute on persons: custom on goods. [source]
Reverse Greek Commentary Search for Romans 13:7
Customs or wares collected by the publicans (like πορος phoros Romans 13:7) and also the capitation tax on persons, indirect and direct taxation. Κηνσος Kēnsos is the Latin census, a registration for the purpose of the appraisement of property like η απογραπη hē apographē in Luke 2:2; Acts 5:37. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality. [source]