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

Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience'sake.

Wherefore be subject of necessity, not only for wrath, but also for conscience' sake.

Wherefore it is necessary to be subject, not only on account of wrath, but also on account of conscience.

Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience sake.

Wherefore it is necessary to be subject, not only because of the wrath, but also because of the conscience,

Why you must needs be subject, not only for wrath, but also for conscience sake.

We must obey therefore, not only in order to escape punishment, but also for conscience' sake.

So put yourselves under the authority, not for fear of wrath, but because you have the knowledge of what is right.

For this reason, it is necessary to be subject, not solely because of wrath, but also because of conscience.

You are bound, therefore, to obey, not only through fear of God's punishments, but also as a matter of conscience.

Itaque necesse est subjici, non modo propter iram, sed etiam propter conscientiam.

It is therefore necessary, etc. What he had at first commanded as to the rendering of obedience to magistrates, he now briefly repeats, but with some addition, and that is, -- that we ought to obey them, not only on the ground of necessity arising from man, but that we thereby obey God; for by wrath he means the punishment which the magistrates inflict for the contempt of their dignity; as though he had said, "We must not only obey, because we cannot with impunity resist the powerful and those armed with authority, as injuries are wont to be borne with which cannot be repelled; but we ought to obey willingly, as conscience through God's word thus binds us." Though then the magistrate were disarmed, so that we could with impunity provoke and despise him, yet such a thing ought to be no more attempted than if we were to see punishment suspended over us; for it belongs not to a private individual to take away authority from him whom the Lord has in power set over us. This whole discourse is concerning civil government; it is therefore to no purpose that they who would exercise dominion over consciences do hence attempt to establish their sacrilegious tyranny.

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.

(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."

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.

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.

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