The Meaning of Romans 13:3 Explained

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:

YLT: For those ruling are not a terror to the good works, but to the evil; and dost thou wish not to be afraid of the authority? that which is good be doing, and thou shalt have praise from it,

Darby: For rulers are not a terror to a good work, but to an evil one. Dost thou desire then not to be afraid of the authority? practise what is good, and thou shalt have praise from it;

ASV: 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:

Discover Romans 13:3

CONTEXT: What is the Context of Romans 13:3?

MEANING: What does Romans 13:3 Mean?

WORDS: What do the individual words in Romans 13:3 mean?

RELATIONS: What do the major concepts mean in Romans 13:3?

What is the context of Romans 13:3?

KJV Reverse Interlinear

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:

What does Romans 13:3 Mean?

Verse Meaning

There are two possible ways to explain this verse that on the surface seems very naive. Each of these interpretations will have very different results for those who hold them. The problem, of course, is that rulers are sometimes, perhaps often, a cause of fear for those who do right. Government authorities sometimes abuse their powers for selfish ends. If they do not but serve the welfare of the people as they should, we have no fear of them and can submit to them fairly easily. What if they are evil?

The first way some people have interpreted this verse is to assume that Paul was speaking only of the norm. The normal situation would be a good government that punishes evil and rewards good. Obviously rebellion and revolution would be wrong in such a situation. However those actions might not be wrong if the state ceased to serve its God-given function and began denying the rights and removing the liberties of its citizens. Moderate advocates of this interpretation usually do not suggest that the church as an institution should lead a revolution. Most of them would say, however, that Christians as individuals could justifiably participate in a revolution against such a government. Christians should speak out against such abuses at least. We must be careful not to confuse submission with silence. Silence can express approval.

The second way of interpreting this verse is to take Paul"s words at face value and trust in the fact expressed in Romans 8:28. The Christian who takes this view would not participate in a revolution though he might speak out against a government"s evils. He should prepare himself to accept the consequences of his actions. Such was the position of some pastors in Nazi Germany during World War II, for example, who went to prison not for revolting against the government but for speaking out against it. Another alternative might be to flee from the persecution of a hostile government (cf. Matthew 10:23). This is what the Huguenots, who fled from France to England, and the Puritans, who fled from England to America, did.

I tend to prefer the second option mainly because I am uncomfortable if I assume that Paul meant something that he did not state. I prefer to accept what he said at face value. In this case the rulers would be a cause of fear for the Christian neither if the rulers were just nor unjust. The Christian would be obedient to God by submitting in either case. The problem with this view is that evil governments do not praise those who oppose them. But in a sense they do. For example, a German pastor whom the Nazis jailed for disobeying the law received the commendation of the rest of the world. The martyrdom of Christians by Nero shortly after Paul wrote Romans was an indirect praise of them for their fidelity to Christ. The evil government may not issue a certificate of commendation to the faithful Christian, but his or her submissive conduct can be the cause of his praise. Even if no other human being ever learned of the martyr"s conduct, God would know about it and would praise him or her.

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

¹ Subjection, and many other duties, we owe to the authorities
⁸ Love is the fulfillment of the law
¹¹ The acts of darkness are out of season in the time of the Gospel

Greek Commentary for Romans 13:3

A terror [ποβος]
This meaning in Isaiah 8:13. Paul does not approve all that rulers do, but he is speaking generally of the ideal before rulers. Nero was Emperor at this time. [source]

From the same [εχ αυτης]
“From it” (εχουσια exousia personified in Romans 13:4). [source]

Reverse Greek Commentary Search for Romans 13:3

Hebrews 10:34 Ye had compassion on [συνεπατησατε]
First aorist active indicative of συνπατεω sunpatheō old verb to have a feeling with, to sympathize with. Them that were in bonds Associative instrumental case, “with the prisoners” (the bound ones). Used of Paul (Ephesians 3:1; 2 Timothy 1:8). Took joyfully First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Romans 13:1, Romans 13:3; Romans 15:7. The spoiling “The seizing,” “the plundering.” Old word from αρπαζω harpazō See Matthew 23:35. Of your possessions “Of your belongings.” Genitive of the articular present active neuter plural participle of υπαρχω huparchō used as a substantive (cf. υμων humōn genitive) as in Matthew 19:21. That ye yourselves have Infinitive (present active of εχω echō) in indirect discourse after γινωσκοντες ginōskontes (knowing) with the accusative of general reference The predicate nominative αυτοι autoi could have been used agreeing with γινωσκοντες ginōskontes (cf. Romans 1:22). A better possession Common word in the same sense as τα υπαρχοντα ta huparchonta above, in N.T. only here and Acts 2:45. In place of their plundered property they have treasures in heaven (Matthew 6:20). Abiding Present active participle of μενω menō No oppressors (legal or illegal) can rob them of this (Matthew 6:19.). [source]

James 2:20 But wilt thou know? [τελεις δε γνωναι]
“But dost thou wish to know?” Ingressive aorist active infinitive of γινοσκω ginoskō (come to know). James here introduces a new argument like Romans 13:3. [source]

What do the individual words in Romans 13:3 mean?

The for rulers not are a terror - to good works but to evil Do you desire now not to fear the authority The good do and you will have praise from him

οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ κακῷ θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν τὸ ἀγαθὸν ποίει καὶ ἕξεις ἔπαινον ἐξ αὐτῆς

ἄρχοντες	rulers
Parse: Noun, Nominative Masculine Plural Root: ἄρχων Sense: a ruler, commander, chief, leader.
φόβος	a terror
Parse: Noun, Nominative Masculine Singular Root: φόβος Sense: fear, dread, terror.
τῷ	-
Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc.
ἀγαθῷ	to good
Parse: Adjective, Dative Neuter Singular Root: ἀγαθός Sense: of good constitution or nature.
ἔργῳ	works
Parse: Noun, Dative Neuter Singular Root: ἔργον Sense: business, employment, that which any one is occupied.
κακῷ	to evil
Parse: Adjective, Dative Neuter Singular Root: κακός Sense: of a bad nature.
θέλεις	Do you desire
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: θέλω Sense: to will, have in mind, intend.
δὲ	now
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc.
φοβεῖσθαι	to fear
Parse: Verb, Present Infinitive Middle or Passive Root: φοβέομαι Sense: to put to flight by terrifying (to scare away).
ἐξουσίαν	authority
Parse: Noun, Accusative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases.
ἀγαθὸν	good
Parse: Adjective, Accusative Neuter Singular Root: ἀγαθός Sense: of good constitution or nature.
ἕξεις	you will have
Parse: Verb, Future Indicative Active, 2nd Person Singular Root: ἔχω Sense: to have, i.e. to hold.
ἔπαινον	praise
Parse: Noun, Accusative Masculine Singular Root: ἔπαινος Sense: approbation, commendation, praise.

What are the major concepts related to Romans 13:3?

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Similar Scriptures for Romans 13:3

		Proverbs 20:2 [4]
		Proverbs 14:35 [3]
		Jeremiah 22:15-18 [3]
		Deuteronomy 25:1 [3]
		Ecclesiastes 10:4-6 [3]
		1 Peter 2:13-14 [2]
		1 Peter 3:13-14 [2]
		Romans 13:4 [1]