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:

KJV (with Strong's)

For {G1063} rulers {G758} are {G1526} not {G3756} a terror {G5401} to good {G18} works {G2041}, but {G235} to the evil {G2556}. Wilt thou {G2309} then {G1161} not {G3361} be afraid {G5399} of the power {G1849}? do {G4160} that which is good {G18}, and {G2532} thou shalt have {G2192} praise {G1868} of {G1537} the same {G846}:

Complete Jewish Bible

For rulers are no terror to good conduct, but to bad. Would you like to be unafraid of the person in authority? Then simply do what is good, and you will win his approval;

Berean Standard Bible

For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Then do what is right, and you will have his approval.

American Standard Version

For rulers are not a terror to the good work, but to the evil. And wouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same:

Commentary

### SUMMARY
Romans 13:3 elaborates on the divine purpose of governing authorities, asserting that their function is not to instill fear in those who practice good deeds but rather to be a source of dread for those who engage in evil. The apostle Paul then poses a rhetorical question, challenging believers to consider whether they truly wish to avoid the fear associated with governmental power, before concluding with the assurance that by living righteously, they will receive commendation from these same authorities. This verse serves as a foundational principle for Christian engagement with civil government, emphasizing order, justice, and the positive outcomes of virtuous living.

### CONTEXT
* **Literary Context:** This verse is an integral part of Paul's extended discourse in [Romans 13:1-7](/romans/13-1-7 "Romans 13:1-7 - Submission to Governing Authorities"), which immediately follows his exhortations for transformed living and love within the Christian community in [Romans 12](/romans/12 "Romans 12 - Living Sacrifices and Spiritual Gifts"). Having established the principle of submission to governing authorities as divinely instituted in [Romans 13:1-2](/romans/13-1-2 "Romans 13:1-2 - God's Ordination of Authority"), Paul now clarifies *why* such submission is beneficial and logical for those who live righteously. He shifts from the general command to submit to an explanation of the practical function of rulers, framing their role in terms of justice and order, thereby providing a theological rationale for the Christian's civic duty.
* **Historical & Cultural Context:** The early Christian community in Rome lived under the powerful, often oppressive, Roman Empire. While the empire provided a measure of peace and order (the *Pax Romana*), it was also pagan, demanding emperor worship and occasionally persecuting Christians. Many Jewish and Christian groups harbored anti-Roman sentiments, some even advocating for rebellion. Paul's teaching here directly counters such inclinations, urging a posture of submission and cooperation rather than resistance, unless it directly conflicted with God's commands. This was a pragmatic and theological stance, recognizing that even pagan rulers served a divine purpose in maintaining societal order, which was crucial for the spread of the gospel.
* **Key Themes:** [Romans 13:3](/romans/13-3 "Romans 13:3 - Rulers and Good Works") contributes significantly to several key themes within Romans and Paul's broader theology. It underscores the **Divine Ordination of Authority**, emphasizing that even secular governments are established by God to serve His purposes of order and justice. It highlights the **Purpose of Government** as an instrument for punishing evil and commending good, acting as "God's servant" ([Romans 13:4](/romans/13-4 "Romans 13:4 - God's Servant for Your Good")). Furthermore, it reinforces the theme of **Christian Conduct and Witness**, suggesting that righteous living not only aligns with God's will but also garners positive recognition from worldly powers, thus serving as a powerful testimony to the transforming power of the gospel, as also seen in [1 Peter 2:12](/1_peter/2-12 "1 Peter 2:12 - Living Honorably Among the Gentiles").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **terror (Greek, _phóbos'_):** From G5401, meaning "alarm or fright." In this context, it refers to the dread or fear of punishment that rulers are meant to inspire in those who do evil. It signifies the punitive aspect of governmental authority, designed to deter wrongdoing.
* **power (Greek, _exousía'_):** From G1849, meaning "privilege, i.e. (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely, magistrate, superhuman, potentate, token of control), delegated influence." Here, it refers to the legitimate authority, jurisdiction, and right to act that is vested in governing officials, underscoring their rightful dominion.
* **praise (Greek, _épainos'_):** From G1868, meaning "laudation; concretely, a commendable thing." This word signifies commendation, approval, or positive recognition. It highlights the favorable outcome and affirmation that righteous conduct can receive from governing authorities, contrasting sharply with the "terror" experienced by evildoers.

#### Verse Breakdown
* **"For rulers are not a terror to good works, but to the evil."**: This opening clause establishes the fundamental principle of governmental function. Paul asserts that the inherent nature and purpose of rulers, as divinely ordained, is not to oppress or frighten those who act righteously ("good works") but specifically to be a source of fear and punishment for those who commit wrong ("the evil"). This defines the moral compass of legitimate authority.
* **"Wilt thou then not be afraid of the power?"**: This is a rhetorical question that challenges the reader. If rulers are a terror only to evildoers, then why would someone who desires to avoid fear refuse to do good? It implicitly encourages the listener to align their actions with "good works" to avoid the negative consequences of governmental "power" (authority).
* **"do that which is good, and thou shalt have praise of the same:"**: This concluding imperative provides the practical solution and positive outcome. The command "do that which is good" is a direct call to righteous living. The promised result is "praise of the same," meaning commendation or approval from the very authorities who are a terror to evil. This highlights the reciprocal relationship between righteous conduct and positive governmental recognition.

#### Literary Devices
Paul employs several literary devices in [Romans 13:3](/romans/13-3 "Romans 13:3 - Rulers and Good Works") to convey his message effectively. The most prominent is **Contrast**, setting "good works" against "the evil," and the resulting "terror" against "praise." This stark juxtaposition clarifies the dual function of government and the divergent outcomes of different behaviors. A **Rhetorical Question** ("Wilt thou then not be afraid of the power?") is used not to elicit an answer, but to prompt self-reflection and reinforce the logical conclusion that avoiding evil actions is the path to avoiding fear of authority. The verse also exhibits a **Didactic Tone**, characteristic of Paul's teaching, as he instructs believers on proper conduct and understanding of civil structures.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly shapes our understanding of the Christian's relationship with the state, asserting that governmental authority is not inherently evil but divinely instituted for the preservation of order and the administration of justice. It challenges the notion that all secular power is antithetical to God's will, instead portraying rulers as "ministers of God" ([Romans 13:4](/romans/13-4 "Romans 13:4 - God's Servant")) who, even unwittingly, serve divine purposes. For believers, this means that living righteously is not merely a personal spiritual discipline but also a civic responsibility that aligns with God's design for a well-ordered society. When Christians engage in good works, they not only honor God but also contribute to public good and, as Paul suggests, can expect positive recognition from the authorities. This perspective encourages active, responsible citizenship rather than withdrawal or rebellion, fostering a society where justice prevails and virtue is affirmed.

* [Proverbs 21:1](/proverbs/21-1 "Proverbs 21:1 - The King's Heart in the Hand of the Lord")
* [1 Peter 2:13-14](/1_peter/2-13-14 "1 Peter 2:13-14 - Submission to Authority")
* [Titus 3:1](/titus/3-1 "Titus 3:1 - Be Subject to Rulers")

### REFLECTION AND APPLICATION
Romans 13:3 offers a timeless framework for how believers should view and interact with governing authorities. It calls us to a posture of responsible citizenship, understanding that our actions have civic consequences. Rather than viewing government solely as a potential threat, we are reminded that its fundamental purpose, as ordained by God, is to uphold justice and commend good. This perspective encourages us to live lives of integrity, marked by "good works," not out of fear of punishment, but out of a desire to honor God and contribute positively to society. When we consistently choose to do what is right, we not only avoid conflict with the law but also become a positive influence, demonstrating the transformative power of the gospel through our conduct. This verse challenges us to be exemplary citizens, reflecting God's order and righteousness in every sphere of life, thereby disarming criticism and earning respect.

#### Questions for Reflection
* **In what specific ways can my "good works" today contribute to a more just and orderly society, aligning with the purpose of governing authorities?**
* **How does my understanding of God's sovereignty over rulers, as presented in this verse, shape my attitude towards current political leaders or policies?**
* **What might it look like to "have praise" from authorities in my sphere of influence, and what actions could lead to such commendation?**

### FAQ

**Does this verse mean Christians should never resist government, even if it's corrupt or unjust?**

Answer: Romans 13:3, along with the broader passage of [Romans 13:1-7](/romans/13-1-7 "Romans 13:1-7 - Submission to Governing Authorities"), primarily addresses the general principle of submission to governing authorities as divinely instituted for the purpose of maintaining order and punishing evil. It emphasizes that rulers are not a terror to those who do good. However, this passage does not explicitly address situations where governmental authority demands actions contrary to God's law. Biblical examples like [Acts 5:29](/acts/5-29 "Acts 5:29 - We Must Obey God Rather Than Men"), where Peter declares, "We must obey God rather than men," indicate that there are limits to submission when earthly laws conflict with divine commands. Therefore, while Christians are generally called to be exemplary citizens and submit to authority, this submission is ultimately subordinate to their ultimate allegiance to God. The verse encourages good conduct to avoid legitimate governmental intervention, but it does not preclude righteous civil disobedience when God's commands are directly violated.

### CHRIST-CENTERED FULFILLMENT
Romans 13:3, by articulating the principle that rulers are a terror to evil but a source of praise for good, points us to the ultimate example of one who perfectly embodied "good works" and yet faced the ultimate "terror" of unjust authority: Jesus Christ. Though He "committed no sin, nor was any deceit found in his mouth" ([1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ's Example of Suffering")), Jesus was unjustly condemned and executed by the very powers meant to commend good. His life was a perfect demonstration of doing "that which is good," yet His "praise" came not from earthly authorities but from His heavenly Father, who exalted Him above all rule and authority ([Philippians 2:9-11](/philippians/2-9-11 "Philippians 2:9-11 - Christ's Exaltation")). For believers, our call to "do that which is good" is a reflection of Christ's own righteous life and His command to be salt and light in the world ([Matthew 5:13-16](/matthew/5-13-16 "Matthew 5:13-16 - Salt and Light")). While we may receive earthly "praise" for our good works, our ultimate reward and commendation come from Christ, who will judge all according to their deeds ([2 Corinthians 5:10](/2_corinthians/5-10 "2 Corinthians 5:10 - The Judgment Seat of Christ")). Thus, our submission to earthly powers and our commitment to good works are not merely civic duties but acts of worship, mirroring the perfect obedience of our Savior and anticipating His final, glorious reign.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ecclesiastes 10:4

¶ If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.

Ecclesiastes 10:6

Folly is set in great dignity, and the rich sit in low place.

Jeremiah 22:15

Shalt thou reign, because thou closest [thyself] in cedar? did not thy father eat and drink, and do judgment and justice, [and] then [it was] well with him?

Jeremiah 22:18

Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, [saying], Ah my brother! or, Ah sister! they shall not lament for him, [saying], Ah lord! or, Ah his glory!

Deuteronomy 25:1

¶ If there be a controversy between men, and they come unto judgment, that [the judges] may judge them; then they shall justify the righteous, and condemn the wicked.

Proverbs 20:2

¶ The fear of a king [is] as the roaring of a lion: [whoso] provoketh him to anger sinneth [against] his own soul.

Proverbs 14:35

¶ The king's favour [is] toward a wise servant: but his wrath is [against] him that causeth shame.