Romans 13 3

Romans 13:3 kjv

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:

Romans 13:3 nkjv

For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same.

Romans 13:3 niv

For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended.

Romans 13:3 esv

For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval,

Romans 13:3 nlt

For the authorities do not strike fear in people who are doing right, but in those who are doing wrong. Would you like to live without fear of the authorities? Do what is right, and they will honor you.

Romans 13 verses

Romans 13 3 Meaning

Romans 13:3 explains the primary function of governing authorities established by God: they are not a source of fear for those who live righteously, but rather for those who engage in evil. It teaches that upright conduct leads to approval and commendation from the state, while wrongdoing will bring about its legitimate apprehension and consequence. This verse thus offers a practical guide for believers to navigate their relationship with civil government by encouraging a life of good deeds to avoid fear and gain favor.

Romans 13 3 Context

Romans 13:3 directly follows verses 1-2, where Paul establishes that all governing authorities are instituted by God and that resistance to them is resistance to God's ordinance. This verse provides the reason for such an institution: God-ordained authority serves to maintain order and administer justice within human society. Historically, during Paul's time, the Roman Empire, despite its imperfections, generally ensured a degree of peace and enforced laws. Christians, living as a minority within this pagan empire, might have been viewed with suspicion due to their counter-cultural practices. This passage encourages them to live exemplary lives, thereby removing any basis for accusation or state terror, demonstrating that they are model citizens who respect order. The emphasis is on the legitimate function of the state in distinguishing and responding to good and evil conduct.

Romans 13 3 Word analysis

• For (γὰρ, gar): This conjunction connects directly to the preceding verses (13:1-2), introducing the rationale or explanation for why believers should submit to governing authorities. It signals that this verse clarifies the functional purpose of rulers.
• rulers (ἄρχοντες, archontes): This Greek term refers to civil magistrates or those holding public office. It's a general descriptor for anyone in a position of governing authority, distinct from a king or emperor, and focuses on the function rather than the specific title. It underscores the broad applicability to any form of civil leadership.
• are not (οὐ γάρ, ou gar) a terror (φόβος, phobos): Phobos means "fear," "dread," or "alarm." The emphatic negative, "not a terror," clarifies that the inherent nature or intended function of legitimate governance is not to instill fear in those who act righteously. Their power is not arbitrary or indiscriminately threatening to law-abiding citizens.
• to good works (τῷ ἀγαθῷ ἔργῳ, tō agathō ergō): Agathos denotes moral good, that which is inherently virtuous, beneficial, and commendable. Ergon refers to actions or deeds. "Good works" encompasses all behavior that aligns with divine righteousness and contributes positively to societal welfare and order, including adherence to just laws and ethical living.
• but (ἀλλὰ, alla) to the evil (τῷ κακῷ, tō kakō): Alla is a strong adversative conjunction, presenting a direct and absolute contrast. Kakos signifies what is morally bad, wicked, harmful, and detrimental to social cohesion and justice. This unequivocally states the true object of the ruler's coercive power: not the good, but the evil-doer.
• Would you then not be afraid of the power? (Θέλεις οὖν μὴ φοβεῖσθαι τὴν ἐξουσίαν; Theleis oun mē phobeisthai tēn exousian?): This is a rhetorical question that also serves as an invitation. Exousia here refers to the delegated authority and jurisdiction of the ruler. The question implies a clear solution: if you desire to live without fear of civil reprisal, the path is straightforward.
• Do what is good (Ποίει τὸ ἀγαθόν, Poiei to agathon): This is an imperative command, meaning "perform the good" or "continually do the morally right thing." It's an active directive for continuous righteous conduct, highlighting personal responsibility in civic engagement.
• and you will have praise (καὶ ἕξεις ἔπαινον, kai hexeis epainon): Epainos refers to commendation, approval, recognition, or favorable judgment, sometimes implying honor or reward. "You will have" indicates a certain outcome. This speaks to the positive reception and endorsement from the authorities when one conducts oneself justly.
• from the same (ἐξ αὐτῆς, ex autēs): This phrase points back directly to "the power" or "the authority." The commendation or praise comes specifically from the governing official, emphasizing that a state recognizing and approving good conduct is part of its divine mandate.

Words-group by words-group analysis

• "For rulers are not a terror to good works, but to the evil": This statement defines the primary, God-intended role of government. It acts as a moral filter: terrifying to evildoers because they rightfully face judgment, but not to the righteous, who should feel secure. This distinction establishes the legitimate scope and boundary of state power in its exercise of justice.
• "Would you then not be afraid of the power? Do what is good, and you will have praise from the same": This serves as both a challenge and an assurance. It presents a clear path to living free from the apprehension of state power—namely, by actively engaging in good works. This active righteous living is met not only with a lack of terror but with actual commendation or positive recognition from the governing authorities, showing the reciprocal relationship between righteous conduct and appropriate governmental response.

Romans 13 3 Bonus section

This verse reflects a Stoic understanding of good governance, which was prevalent in Roman society at the time, indicating Paul's skillful appeal to common understanding while rooting it in a deeper theological truth (God's institution of authority). It serves as an apologetic point, showing that Christians, far from being rebellious, were in fact model citizens who upheld law and order through their actions. However, it's crucial to acknowledge the implied boundary: this ideal applies when rulers uphold their God-given role of discerning and enforcing good and evil. When rulers command something contrary to God's law or punish good deeds, then Acts 5:29 ("We must obey God rather than men") becomes the governing principle. This nuance is vital for a comprehensive understanding of Christian engagement with the state.

Romans 13 3 Commentary

Romans 13:3 elucidates the divinely appointed function of civil government as an instrument of God's justice in society. It underscores that legitimate authority is intended to deter moral wrongdoing and to affirm moral good. For the Christian, this means understanding that obedience to just laws is generally aligned with God's will. The government, even if pagan, operates within a divine framework, providing order through its power to punish evil and, conversely, to commend upright behavior. Therefore, believers have no reason to fear human authorities when living in conformity with God’s moral law and acting for the common good. Instead, they can expect a peaceful coexistence and even affirmation. This encourages a responsible and ethical citizenship, reflecting Christian values outwardly in the secular sphere. Living virtuously under authority ensures protection and often approval, which in turn facilitates a life of peace for the believers, allowing them to focus on spiritual growth without unnecessary external conflict.