Rom 13:1 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.
Rom 13:2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation
Rom 13:3 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:
Rom 13:4 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, a revenger to execute wrath upon him that doeth evil.
Rom 13:5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
Rom 13:6 For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
Rom 13:7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

We are taught that these scriptures refer to the "Five Fold Ministry" and that they are the ones to whom we are to be subject to and render custom, tribute, fear, and honor. The odd thing is that the "Five Fold Ministry" is never mentioned in the Bible. Further, when minister and all its variations (-s, -ed, -ry, -ation, etc) is mentioned, it is talking either about persons in service to the Temple, personal bond-slaves, or the utensils used by either in the performances of their duties. Lastly, however, we look at a few definitions, and take into account about how the English language has changed in the last 488 years, there are several inconsistencies that manifest themselves with regard to what we have been taught all these years.
Rom 13:2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

According to The King James Word Book:
The word "damnation" is used 10 times, and "damned" 3 times, as translations of words connected with the Greek 'krino' which means to judge, pass sentence, or condemn. But for these same Greek words the King James uses "judge" 87 times, "judgement" 41 times, "condemn" 22 times, and "condemnation" 8 times. The revised versions eliminate "damnation" and "damned" in the 13 contexts, and use the same terms which are used elsewhere. There is no special significance in these passages to call for the heavier English words. We must remember, too, that in 1611 "damn" was a general word which meant condemn, and "damnation" meant condemnation - senses in which these words are obsolete.
Rom 13:3 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:

This word "rulers" is translated 38 times in the New Testament, ruler(s) twenty two times, magistrate once, prince(s) eleven times, and chief (ruler) four times. Compare the Greek word this is derived from, and then throw in
Mar 10:42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.
Mar 10:43 But so shall it not be among you: but whosoever will be great among you, shall be your minister
Mar 10:44 And whosoever of you will be the chiefest, shall be servant of all.
Mar 10:45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

can we honestly look upon these people as being ministers of God?

Rom 13:4 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, a revenger to execute wrath upon him that doeth evil.
This word is translated thirty times in the NT, 'minister(s)' twenty times, 'servant(s)' seven times, and 'deacons' three times.
Rom 13:6 For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.

This word "phoros" (tribute) is used five times in the NT and is always translated 'tribute'. It is taught that the tribute that is to be rendered is respect for the person in the office. There are several problems with this interpretation. The primary problem is that the Greek word translated 'tribute' means a personal property tax. According to the King James Word Book 'tribute' means the tax paid by a subject state or vassal in token of submission or as the price of peace and security. The Bible does not use the word in the derived sense of compliment or praise. If you look at these verses in this context they take on a different meaning.


The word "leitourgos" (minister) is used five times and is translated either minister, ministers, or ministered. In British English a minister is sometimes, as is stated above, a public servant or government official. For example, Prime MINISTER. Was there ever a time in the Bible where a secular ruler was called a servant of God? (Yes)
This verse raises another question that begs an answer: Since when has the minister of a church spent the biggest part of his time waiting for any of the saints to praise him or give him any compliments? When did this become the driving force behind his office?
Rom 13:7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

The word "opheile" (dues) is used twice, once translated 'dues' and once 'debt'.
The greek word "telos" (custom) is used forty two times and is translated 'custom' three times. Everywhere else it is refering to the ending of a situation, which, if you think about it, is what a tax is. it is the last thing paid before a good or service can be purchased.

There is only one other place in the Bible where "custom and "tribute" are used in the same passage.
Matt 17:24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?
Matt 17:25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? Of their own children, or of strangers?
Matt 17:26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.
Matt 17:27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.
The word "didrachmon" (tribute money) is only used here and is the personal tax paid to the government. This is the actual coin paid as tribute. The amount owed was set every time there was a census taken.

The word "kensos" (tribute) is used four times, always translated "tribute" and refers to the census tax.
In this context, it is plain to see that 'tribute' (in both English and Greek) is referring to money that is to be paid to the state. Now 'custom' is a different word (in English) because it can have two very different definitions, depending on the setting it is used in. In Greek though, we have two different words. One means money paid in tax and the other means 'common practice' (sunethia, used twice) and to get the proper English definition we either need to look at the context it is used in or reference the original Greek word to see what is meant. Here in Matthew, both 'tribute' and 'custom' are talking about tax money, both in context and in the Greek definitions of the words. We can look to Luke 20 for another setting where 'tribute' is referring to money.

Luke 20:22 Is it lawful for us to give tribute unto Caesar, or no?
Luke 20:23 But he perceived their craftiness, and said unto them, Why tempt ye me?
Luke 20:24 Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's.
Luke 20:25 And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.

Why a penny if He is talking about giving honor to Caesar? In Matthew 22:19:

Mat 22:19 Shew me the tribute money. And they brought unto him a penny.

In this instance the scribes were trying to trap him with both the Roman government and the Zealots, who were a fairly powerful political group who were opposed (among other things) to paying taxes to the Romans. If in this passage what is being talked about is simply giving the king the honor he is due, why did Jesus want to see a piece of money? Jesus gave them a straight forward answer (yes, pay your taxes), but Jesus' answer has a two edged meaning. Not only must we live in the natural world, and abide by it's laws, but we must also be mindful of spiritual priorities. Therefore, He said although we must be sure to obey the civil laws and render to it natural things, since God is a spirit we must be sure to render to God the spiritual aspects of our lives.

Matt 9:9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

Therefore if we refer to the Greek, we can see what is truly meant by these scriptures. If we look at the direct Greek-English translation, according to the Hebrew-Greek Interlinear Bible:

We are to render to these 'ministers' (public servants) their 'due' (our indebtedness to them), tribute (personal property tax), custom (a different tax, but a tax nonetheless), fear and honor. Understand, I am not saying that [ecclesiastical] ministers are not deserving of honor and respect. All I am saying is that you can't use these verses to say they do since it is very clear (by both context and translating the original Greek) that what is being talked about is civil governmental officials, and the need to both pay our taxes and to render fear and honor where necessary.