Romans 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:
Original Language Analysis
οἱ
G3588
οἱ
Strong's:
G3588
Word #:
1 of 26
the (sometimes to be supplied, at others omitted, in english idiom)
γὰρ
For
G1063
γὰρ
For
Strong's:
G1063
Word #:
2 of 26
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
τῶν
G3588
τῶν
Strong's:
G3588
Word #:
7 of 26
the (sometimes to be supplied, at others omitted, in english idiom)
ἔργων,
works
G2041
ἔργων,
works
Strong's:
G2041
Word #:
9 of 26
toil (as an effort or occupation); by implication, an act
ἀλλὰ
but
G235
ἀλλὰ
but
Strong's:
G235
Word #:
10 of 26
properly, other things, i.e., (adverbially) contrariwise (in many relations)
τῶν
G3588
τῶν
Strong's:
G3588
Word #:
11 of 26
the (sometimes to be supplied, at others omitted, in english idiom)
κακῶν
to the evil
G2556
κακῶν
to the evil
Strong's:
G2556
Word #:
12 of 26
worthless (intrinsically, such; whereas g4190 properly refers to effects), i.e., (subjectively) depraved, or (objectively) injurious
θέλεις
Wilt thou
G2309
θέλεις
Wilt thou
Strong's:
G2309
Word #:
13 of 26
to determine (as an active option from subjective impulse; whereas g1014 properly denotes rather a passive acquiescence in objective considerations),
μὴ
not
G3361
μὴ
not
Strong's:
G3361
Word #:
15 of 26
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
φοβεῖσθαι
be afraid
G5399
φοβεῖσθαι
be afraid
Strong's:
G5399
Word #:
16 of 26
to frighten, i.e., (passively) to be alarmed; by analogy, to be in awe of, i.e., revere
τὴν
G3588
τὴν
Strong's:
G3588
Word #:
17 of 26
the (sometimes to be supplied, at others omitted, in english idiom)
ἐξουσίαν;
of the power
G1849
ἐξουσίαν;
of the power
Strong's:
G1849
Word #:
18 of 26
privilege, i.e., (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely, magistrate, superhuman, potentate, token o
τὸ
G3588
τὸ
Strong's:
G3588
Word #:
19 of 26
the (sometimes to be supplied, at others omitted, in english idiom)
ποίει
do
G4160
ποίει
do
Strong's:
G4160
Word #:
21 of 26
to make or do (in a very wide application, more or less direct)
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
22 of 26
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἕξεις
thou shalt have
G2192
ἕξεις
thou shalt have
Strong's:
G2192
Word #:
23 of 26
to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or conditio
Cross References
Deuteronomy 25:1If 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 14:35The king's favour is toward a wise servant: but his wrath is against him that causeth shame.Proverbs 20:2The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.
Historical Context
Roman government provided Pax Romana—relative peace, trade, road systems, legal protections enabling gospel spread (Acts 18:12-17, 25:10-12). Despite Rome's paganism and cruelty, Paul acknowledges its role in restraining chaos. Augustine later developed this in 'City of God': earthly government, though fallen, maintains order necessary for the church's mission. The Protestant Reformers emphasized government as God's 'left-hand kingdom'—preserving temporal order while the church proclaims eternal salvation.
Questions for Reflection
- How does Paul's description of government's proper function (rewarding good, punishing evil) inform Christian engagement with corrupt or unjust systems?
- What is the relationship between doing '<em>to agathon</em>' (good) and having '<em>epainon</em>' (praise) from governing authorities?
- How should Christians respond when government becomes a 'terror to good works'—persecuting righteousness and rewarding evil?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
For rulers are not a terror to good works, but to the evil—Hoi gar archontes ouk eisin phobos tō agathō ergō alla tō kakō (οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ). Archontes (rulers) function properly when they reward agathos ergon (good works) and punish kakos (evil). Phobos (terror/fear) indicates the sword's deterrent effect—government's God-given role is maintaining justice through the threat of punishment. This describes government's ideal function, not every government's actual practice.
Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same—Theleis de mē phobeisthai tēn exousian? to agathon poiei (θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει, 'do you wish not to fear authority? Do good'). The rhetorical question invites application: law-abiding citizens need not fear government. Epainon (ἔπαινον, praise/commendation) suggests government should recognize and honor virtue—an incentive structure for societal flourishing.