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Text -- Romans 13:3 (NET)

Strongs On/Off
Context
13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Taxes | Rulers | Rome | Romans, Epistle to the | RULER | PRAISE | MAGISTRATE | LAW IN THE NEW TESTAMENT | JURISDICTION | Government | Citizenship | CHURCH GOVERNMENT | AUTHORITY IN RELIGION | more
Table of Contents

Word/Phrase Notes
Robertson , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Gill

Verse Notes / Footnotes
, Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 13:3 - -- A terror ( phobos ). This meaning in Isa 8:13. Paul does not approve all that rulers do, but he is speaking generally of the ideal before rulers. Ner...

A terror ( phobos ).

This meaning in Isa 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.

Robertson: Rom 13:3 - -- From the same ( ex autēs ). "From it"(exousia , personified in Rom 13:4).

From the same ( ex autēs ).

"From it"(exousia , personified in Rom 13:4).

Wesley: Rom 13:3 - -- In the general, notwithstanding some particular exceptions.

In the general, notwithstanding some particular exceptions.

Wesley: Rom 13:3 - -- Only.

Only.

Wesley: Rom 13:3 - -- There is one fear which precedes evil actions, and deters from them: this should always remain. There is another fear which follows evil actions: they...

There is one fear which precedes evil actions, and deters from them: this should always remain. There is another fear which follows evil actions: they who do well are free from this.

JFB: Rom 13:3-4 - -- "to the good work," as the true reading appears to be but to the evil.

"to the good work," as the true reading appears to be

but to the evil.

Clarke: Rom 13:3 - -- For rulers are not a terror to good works - Here the apostle shows the civil magistrate what he should be: he is clothed with great power, but that ...

For rulers are not a terror to good works - Here the apostle shows the civil magistrate what he should be: he is clothed with great power, but that power is entrusted to him, not for the terror and oppression of the upright man, but to overawe and punish the wicked. It is, in a word, for the benefit of the community, and not for the aggrandizement of himself, that God has entrusted the supreme civil power to any man. If he should use this to wrong, rob, spoil, oppress, and persecute his subjects, he is not only a bad man, but also a bad prince. He infringes on the essential principles of law and equity. Should he persecute his obedient, loyal subjects, on any religious account, this is contrary to all law and right; and his doing so renders him unworthy of their confidence, and they must consider him not as a blessing but a plague. Yet, even in this case, though in our country it would be a breach of the constitution, which allows every man to worship God according to his conscience, the truly pious will not feel that even this would justify rebellion against the prince; they are to suffer patiently, and commend themselves and their cause to him that judgeth righteously. It is an awful thing to rebel, and the cases are extremely rare that can justify rebellion against the constituted authorities. See the doctrine on Rom 13:1

Clarke: Rom 13:3 - -- Wilt thou then not be afraid of the power? - If thou wouldst not live in fear of the civil magistrate, live according to the laws; and thou mayest e...

Wilt thou then not be afraid of the power? - If thou wouldst not live in fear of the civil magistrate, live according to the laws; and thou mayest expect that he will rule according to the laws, and consequently instead of incurring blame thou wilt have praise. This is said on the supposition that the ruler is himself a good man: such the laws suppose him to be; and the apostle, on the general question of obedience and protection, assumes the point that the magistrate is such.

Calvin: Rom 13:3 - -- 3.. For princes, etc He now commends to us obedience to princes on the ground of utility; for the causative γὰρ, for, is to be referred to the ...

3.. For princes, etc He now commends to us obedience to princes on the ground of utility; for the causative γὰρ, for, is to be referred to the first proposition, and not to the last verse. Now, the utility is this, — that the Lord has designed in this way to provide for the tranquillity of the good, and to restrain the waywardness of the wicked; by which two things the safety of mankind is secured: for except the fury of the wicked be resisted, and the innocent be protected from their violence, all things would come to an entire confusion. Since then this is the only remedy by which mankind can be preserved from destruction, it ought to be carefully observed by us, unless we wish to avow ourselves as the public enemies of the human race.

And he adds, Wilt not thou then fear the power? Do good. By this he intimates, that there is no reason why we should dislike the magistrate, if indeed we are good; nay, that it is an implied proof of an evil conscience, and of one that is devising some mischief, when any one wishes to shake off or to remove from himself this yoke. But he speaks here of the true, and, as it were, of the native duty of the magistrate, from which however they who hold power often degenerate; yet the obedience due to princes ought to be rendered to them. For since a wicked prince is the Lord’s scourge to punish the sins of the people, let us remember, that it happens through our fault that this excellent blessing of God is turned into a curse.

Let us then continue to honor the good appointment of God, which may be easily done, provided we impute to ourselves whatever evil may accompany it. Hence he teaches us here the end for which magistrates are instituted by the Lord; the happy effects of which would always appear, were not so noble and salutary an institution marred through our fault. At the same time, princes do never so far abuse their power, by harassing the good and innocent, that they do not retain in their tyranny some kind of just government: there can then be no tyranny which does not in some respects assist in consolidating the society of men.

He has here noticed two things, which even philosophers have considered as making a part of a well-ordered administration of a commonwealth, that is, rewards for the good, and punishment for the wicked. The word praise has here, after the Hebrew manner, a wide meaning.

TSK: Rom 13:3 - -- rulers : Rom 13:4; Deu 25:1; Pro 14:35, Pro 20:2; Ecc 10:4-6; Jer 22:15-18 Wilt : 1Pe 2:13, 1Pe 2:14, 1Pe 3:13, 1Pe 3:14

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 13:3 - -- For rulers - The apostle here speaks of rulers "in general."It may not be "universally"true that they are not a terror to good works, for many ...

For rulers - The apostle here speaks of rulers "in general."It may not be "universally"true that they are not a terror to good works, for many of them have "persecuted"the good; but it is generally true that they who are virtuous have nothing to fear from the laws. It is "universally"true that the design of their appointment by God was, not to injure and oppress the good, but to detect and punish the evil. Magistrates, "as such,"are not a terror to good works.

Are not a terror ... - Are not appointed to "punish the good."Their appointment is not to inspire terror in those who are virtuous and peaceable citizens; compare 1Ti 1:9.

But to the evil - Appointed to detect and punish evildoers; and therefore an object of terror to them. The design of the apostle here is evidently to reconcile Christians to submission to the government, from its "utility."It is appointed to protect the good against the evil; to restrain oppression, injustice, and fraud; to bring offenders to justice, and thus promote the peace and harmony of the community. As it is designed to promote order and happiness, it should be submitted to; and so long as "this"object is pursued, and obtained, government should receive the countenance and support of Christians. But if it departs from this principle, and becomes the protector of the evil and the oppressor of the good, the case is reversed, and the obligation to its support must cease.

Wilt thou not ... - If you do evil by resisting the laws, and in any other manner, will you not fear the power of the government? Fear is "one"of the means by which men are restrained from crime in a community. On many minds it operates with much more power than any other motive. And it is one which a magistrate must make use of to restrain men from evil.

Do that which is good - Be a virtuous and peaceable citizen; abstain from crime, and yield obedience to all the just laws of the land,

And thou shalt have praise of the same - Compare 1Pe 2:14-15. You shall be unmolested and uninjured, and shall receive the commendation of being peaceable and upright citizens. The prospect of that protection, and even of that reputation, is not an unworthy motive to yield obedience to the laws. Every Christian should desire the reputation of being a man seeking the welfare of his country, and the just execution of the laws.

Poole: Rom 13:3 - -- This verse contains a further argument for subjection to the higher powers, and it is taken from the benefit thereof, or from the end of magistracy,...

This verse contains a further argument for subjection to the higher powers, and it is taken from the benefit thereof, or from the end of magistracy, which is for the punishment of evil, and the encouragement of good works: see 1Pe 2:14 . When he says, that

rulers are not a terror to good works he means, they are not so ordinarily; or they were not ordained for that end, but the contrary. Or else, by are not understand they ought not, so to be.

Wilt thou then not be afraid of the power? do that which is good

and thou shalt have praise of the same: q.d. Wouldst thou be free from fear of being punished by the magistrate? Do that which is good, and thou shalt not only be free from fear, but sure of praise and reward: see Pro 14:35 16:13 .

By good he means, not that which is so theologically. but morally: q. d. Live honestly, hurt no man in word or deed, give to every man his due, &c. This is good in the sight of all men, of heathens themselves.

Gill: Rom 13:3 - -- For rulers are not a terror to good works,.... That is, to them that do good works in a civil sense; who behave well in the neighbourhoods, towns, cit...

For rulers are not a terror to good works,.... That is, to them that do good works in a civil sense; who behave well in the neighbourhoods, towns, cities, and countries where they dwell. The apostle seems to anticipate an objection made against governors, as if there was something very terrible and formidable in them; and which might be taken up from the last clause of the preceding verse; and which he removes by observing, that governors neither do, nor ought to inject terror into men that behave well, obey the laws, and keep a good decorum among their fellow subjects, not doing any injury to any man's person, property, and estate. The Jews a have a saying,

"that a governor that injects more fear into the people, than is for the honour of God, shall be punished, and shall not see his son a disciple of a wise man.''

But to the evil; to wicked men, who make no conscience of doing hurt to their fellow creatures, by abusing their persons, defrauding them of their substance, and by various illicit methods doing damage to them; to such, rulers are, and ought to be terrors; such are to be menaced, and threatened with inflicting upon them the penalty of the laws they break; and which ought to be inflicted on them by way of punishment to them, and for the terror of others. R. Chanina, the Sagan of the priests b, used to say,

"pray for the peace of the kingdom, for if there was no מוראה, "fear", (i.e. a magistrate to inject fear,) one man would devour another alive.''

Wilt thou not then be afraid of the power? of the civil magistrate, in power and authority, to oppose him, to refuse subjection to him, to break the laws, which, according to his office, he is to put in execution.

Do that which is good: in a civil sense, between man and man, by complying with the laws of the land, which are not contrary to the laws of God; for of doing good in a spiritual and religious sense he is no judge:

and thou shalt have praise of the same; shall be commended as a good neighbour, a good citizen, and a good commonwealth's man; an honest, quiet, peaceable man, that does not disturb the peace of civil society, but strengthens and increases it.

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Commentary -- Verse Notes / Footnotes

Geneva Bible: Rom 13:3 ( 4 ) For rulers are not a terror to good works, but to the evil. ( 5 ) Wilt thou then not be afraid of the power? do that which is good, and thou sha...

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Commentary -- Verse Range Notes

TSK Synopsis: Rom 13:1-14 - --1 Subjection, and many other duties, we owe to the magistrates.8 Love is the fulfilling of the law.11 Gluttony and drunkenness, and the works of darkn...

MHCC: Rom 13:1-7 - --The grace of the gospel teaches us submission and quiet, where pride and the carnal mind only see causes for murmuring and discontent. Whatever the pe...

Matthew Henry: Rom 13:1-6 - -- We are here taught how to conduct ourselves towards magistrates, and those that are in authority over us, called here the higher powers, intimatin...

Barclay: Rom 13:1-7 - --At first reading this is an extremely surprising passage, for it seems to counsel absolute obedience on the part of the Christian to the civil power....

Constable: Rom 12:1--15:14 - --VI. THE PRACTICE OF GOD'S RIGHTEOUSNESS 12:1--15:13 In contrasting chapters 1-11 with chapters 12-16 of Romans, ...

Constable: Rom 13:1-14 - --C. Conduct within the state ch. 13 This chapter broadens the Christian's sphere of responsibility by ext...

Constable: Rom 13:1-7 - --1. Conduct towards the government 13:1-7 Paul passed from a loosely connected series of exhortations in 12:9-21 to a well-organized argument about a s...

College: Rom 13:1-14 - --E. THE RELATION BETWEEN CITIZENS AND GOVERNMENT (13:1-7) In this section we have what appears to be an abrupt change of subject, as Paul turns his at...

McGarvey: Rom 13:3 - --For rulers are not a terror to the good work, but to the evil . ["For" explains why the punishment comes upon the rebel. It is because government exis...

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Introduction / Outline

Robertson: Romans (Book Introduction) The Epistle to the Romans Spring of a.d. 57 By Way of Introduction Integrity of the Epistle The genuineness of the Epistle is so generally adm...

JFB: Romans (Book Introduction) THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apo...

JFB: Romans (Outline) INTRODUCTION. (Rom. 1:1-17) THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) THAT THE JEW IS S...

TSK: Romans (Book Introduction) The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression,...

TSK: Romans 13 (Chapter Introduction) Overview Rom 13:1, Subjection, and many other duties, we owe to the magistrates; Rom 13:8, Love is the fulfilling of the law; Rom 13:11, Gluttony ...

Poole: Romans 13 (Chapter Introduction) CHAPTER 13

MHCC: Romans (Book Introduction) The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confir...

MHCC: Romans 13 (Chapter Introduction) (Rom 13:1-7) The duty of subjection to governors. (Rom 13:8-10) Exhortations to mutual love. (Rom 13:11-14) To temperance and sobriety.

Matthew Henry: Romans (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans If we may compare scripture with scripture, and take the opinion ...

Matthew Henry: Romans 13 (Chapter Introduction) There are three good lessons taught us in this chapter, where the apostle enlarges more upon his precepts than he had done in the foregoing chapter...

Barclay: Romans (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Romans 13 (Chapter Introduction) The Christian And The State (Rom_13:1-7) The Debts Which Must Be Paid And The Debt Which Never Can Be Paid (Rom_13:8-10) The Threat Of Time (Rom_1...

Constable: Romans (Book Introduction) Introduction Historical Background Throughout the history of the church, from postapos...

Constable: Romans (Outline) Outline I. Introduction 1:1-17 A. Salutation 1:1-7 1. The writer 1:1 ...

Constable: Romans Romans Bibliography Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881. ...

Haydock: Romans (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS. INTRODUCTION. After the Gospels, which contain the history of Christ, and the Acts of...

Gill: Romans (Book Introduction) INTRODUCTION TO ROMANS Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles ...

Gill: Romans 13 (Chapter Introduction) INTRODUCTION TO ROMANS 13 The principal things contained in this chapter, enjoined the saints, are the duties of subjection to magistrates, love to...

College: Romans (Book Introduction) INTRODUCTION I. ROMANS: ITS INFLUENCE AND IMPORTANCE God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shine...

College: Romans (Outline) VIII. OUTLINE PROLOGUE - 1:1-17 I. EPISTOLARY GREETING - 1:1-7 A. The Author Introduces Himself - 1:1 1. A Slave of Christ Jesus 2. Call...

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