Romans 13:3
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Romans 13:3
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:
Chapter Context
Romans 13 is a theological epistle chapter in the New Testament that explores themes of grace, righteousness, mercy. Written during Paul's third missionary journey (c. 57 CE), this chapter should be understood within its historical context: Christians in Rome navigated tensions between Jewish and Gentile believers under imperial watch.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-14: Central message and teachings
This chapter is significant because it offers practical wisdom for godly living in a fallen world. When studying this passage, it's important to consider both its immediate context within Romans and its broader place in the scriptural canon.
Verse Study
Romans 13:3
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:
Analysis
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.
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.
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?
Cross-References
- Evil: Deuteronomy 25:1
- Parallel theme: Proverbs 14:35, 20:2