King James Version

What Does Romans 13:3 Mean?

Romans 13:3 in the King James Version says “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 ... — study this verse from Romans chapter 13 with commentary, cross-references, and original Greek word analysis.

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 · KJV


Context

1

Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. ordained: or, ordered

2

Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

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:

4

For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.

5

Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.


Commentary

KJV Study Commentary
For rulers are not a terror to good works, but to the evilHoi 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 sameTheleis 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.

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Historical & Cultural 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 Questions

  1. How does Paul's description of government's proper function (rewarding good, punishing evil) inform Christian engagement with corrupt or unjust systems?
  2. What is the relationship between doing '<em>to agathon</em>' (good) and having '<em>epainon</em>' (praise) from governing authorities?
  3. How should Christians respond when government becomes a 'terror to good works'—persecuting righteousness and rewarding evil?

Original Language Analysis

Greek · 26 words
οἱ1 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

γὰρ2 of 26

For

G1063

properly, assigning a reason (used in argument, explanation or intensification; often with other particles)

ἄρχοντες3 of 26

rulers

G758

a first (in rank or power)

οὐκ4 of 26

not

G3756

the absolute negative (compare g3361) adverb; no or not

εἰσὶν5 of 26

are

G1526

they are

φόβος6 of 26

a terror

G5401

alarm or fright

τῶν7 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀγαθὸν8 of 26

that which is good

G18

"good" (in any sense, often as noun)

ἔργων,9 of 26

works

G2041

toil (as an effort or occupation); by implication, an act

ἀλλὰ10 of 26

but

G235

properly, other things, i.e., (adverbially) contrariwise (in many relations)

τῶν11 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

κακῶν12 of 26

to the evil

G2556

worthless (intrinsically, such; whereas g4190 properly refers to effects), i.e., (subjectively) depraved, or (objectively) injurious

θέλεις13 of 26

Wilt thou

G2309

to determine (as an active option from subjective impulse; whereas g1014 properly denotes rather a passive acquiescence in objective considerations),

δὲ14 of 26

then

G1161

but, and, etc

μὴ15 of 26

not

G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

φοβεῖσθαι16 of 26

be afraid

G5399

to frighten, i.e., (passively) to be alarmed; by analogy, to be in awe of, i.e., revere

τὴν17 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἐξουσίαν;18 of 26

of the power

G1849

privilege, i.e., (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely, magistrate, superhuman, potentate, token o

τὸ19 of 26
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀγαθὸν20 of 26

that which is good

G18

"good" (in any sense, often as noun)

ποίει21 of 26

do

G4160

to make or do (in a very wide application, more or less direct)

καὶ22 of 26

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἕξεις23 of 26

thou shalt have

G2192

to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or conditio

ἔπαινον24 of 26

praise

G1868

laudation; concretely, a commendable thing

ἐξ25 of 26

of

G1537

a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct

αὐτῆς·26 of 26

the same

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons


Study Guide

Historical Context

This verse is found in the book of Romans. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Romans 13:3 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Romans 13:3 from Treasury of Scripture Knowledge

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