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Romans 13:3
Verse
Context
Submission to Authorities
2Consequently, whoever resists authority is opposing what God has set in place, and those who do so will bring judgment on themselves.3For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Then do what is right, and you will have his approval.4For he is God’s servant for your good. But if you do wrong, be afraid, for he does not carry the sword in vain. He is God’s servant, an agent of retribution to the wrongdoer.
Sermons
Aaron Dunlop
George FoxGeorge Fox
St. John ChrysostomGeorge FoxGeorge FoxGeorge FoxSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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. 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.
Jamieson-Fausset-Brown Bible Commentary
For rulers are not a terror to good works--"to the good work," as the true reading appears to be but to the evil.
John Gill Bible Commentary
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 "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. (a) T. Bab. Roshhashana, fol. 17. 1. Maimon. Hilch. Sanhedrin, c. 25. sect. 1. (b) Pirke Abot, c. 3. sect. 2.
Tyndale Open Study Notes
13:3 the authorities do not strike fear in people who are doing right: Paul presents a positive picture of the governing authorities, describing them in terms of what God has appointed them to do. He does not touch on situations where leaders punish those who do good and reward those who do evil, although he was certainly aware of such situations from Old Testament and Jewish history, from the experience of Jesus and the other apostles, and from Greco-Roman affairs. Here, Paul confines himself to discussing the appropriate response to governing authorities who live according to their calling.
Romans 13:3
Submission to Authorities
2Consequently, whoever resists authority is opposing what God has set in place, and those who do so will bring judgment on themselves.3For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Then do what is right, and you will have his approval.4For he is God’s servant for your good. But if you do wrong, be afraid, for he does not carry the sword in vain. He is God’s servant, an agent of retribution to the wrongdoer.
- Scripture
- Sermons
- Commentary
The Decree of Judgment
By Aaron Dunlop1.7K33:04JudgmentGEN 19:24ISA 3:6JOL 1:15MAT 5:38ROM 12:21ROM 13:3In this sermon, the preacher focuses on the concept of judgment and the decree of judgment as prescribed by the Lord. The sermon explores the idea that what we sow, we will reap, and uses the example of Edom suffering the consequences of their actions towards Judah. The preacher also discusses the three types of suffering in the world: calamity, which is the result of the fall but not guilt; judgment prepared for the ungodly; and judgment precipitated by the ungodly. The sermon emphasizes that while judgment is sanctioned by God, it is not compulsory and can be carried out in different ways, including monetary compensation.
Epistle 367
By George Fox0LeadershipRighteousnessEXO 23:6LEV 19:15DEU 1:16DEU 16:182SA 23:3PRO 28:15ZEC 8:16MAT 5:8MAT 5:20JHN 8:44ROM 13:3COL 3:5HEB 12:14JAS 3:17George Fox emphasizes the necessity of living a life of righteousness and holiness, as it is essential for seeing God and maintaining peace within a community. He warns that unholiness leads to a lack of divine vision and peace, urging his listeners to embody truth, justice, and equity in their actions. Fox stresses the importance of just leadership, reminding that rulers must be righteous to guide their people effectively. He calls for a commitment to God's spirit to overcome wickedness and to ensure that all judgments are fair and just. Ultimately, he desires that all may act in humility and in the power of Christ, reflecting God's glory in their lives.
Epistle 188
By George Fox0PeaceSpiritual WarfareISA 2:4LUK 3:14ROM 13:3HEB 2:14George Fox emphasizes the importance of living in the seed of God, which overcomes the devil and the strife he causes. He calls for a rejection of false accusations against those who uphold justice and peace, while warning against the dangers of blending with worldly powers. Fox highlights that true peace and life are found in the seed of God, which leads to a state of sanctification and the reign of Christ. He reminds believers that the time will come when nations will no longer learn war, returning to the peace that existed before conflict. Ultimately, he encourages a life that glorifies God through wisdom and righteousness.
1 Timothy 1:5-7
By St. John Chrysostom0PSA 38:5MAT 18:19MAT 24:12JHN 3:20ROM 10:4ROM 13:31CO 15:252CO 2:15PHP 4:41TI 1:5John Chrysostom emphasizes the importance of genuine love, faith, and a pure heart in following God's commandments, warning against the dangers of vain pursuits and false teachings driven by envy and a desire for power. He highlights the significance of using the law lawfully, directing believers to Christ for true fulfillment and righteousness. Chrysostom urges the congregation to seek the eternal glory of God's Gospel, which surpasses worldly pleasures and possessions, and to clothe themselves with virtues and spiritual fragrance that bring honor and joy in this life and the next.
Epistle 319
By George Fox0ROM 13:31CO 15:34GAL 6:8EPH 2:1EPH 4:161TI 5:171PE 1:231PE 2:13REV 19:8George Fox preaches about the importance of submitting to earthly authorities and watching against sin and evil in our hearts. He emphasizes the need to obey magistrates for the punishment of evil doers and to live a godly and peaceable life. Fox encourages believers to be vigilant in their faith, to resist unrighteousness, and to demonstrate their testimony against evil. He also urges them to preach Christ's kingdom and truth to all, showing forth His light, life, and righteousness in their lives.
Epistle 103
By George Fox0DEU 1:17DEU 25:15PSA 89:14PRO 16:11ROM 2:15ROM 13:32CO 1:122CO 10:14COL 4:6JAS 3:171PE 2:141JN 5:9George Fox preaches about the importance of staying within God's boundaries and fearing Him to receive divine wisdom, enabling believers to order their lives to glorify God and reflect His witness in all interactions. He emphasizes godly sincerity, simplicity, meekness, patience, humbleness, justice, truth, and mercy as qualities that honor God and serve as a praise to those who do well, while being a terror to evildoers. Fox warns against straying from God's witness within one's conscience, urging listeners to maintain the just weight, measure, balance, and true understanding to uphold God's principles.
Epistle 111
By George Fox0Abiding in ChristPlainness of SpeechEXO 22:18DEU 18:10PSA 1:4ECC 5:2ISA 61:3MIC 4:4LUK 3:23JHN 1:9ROM 13:31CO 1:12CO 2:162CO 3:122CO 5:11COL 4:62TH 1:82TH 2:71TI 6:16TIT 2:122PE 1:201JN 1:7JUD 1:4George Fox warns believers to speak plainly and truthfully, allowing their words to reflect the light of Christ within them. He emphasizes that words should be life-giving and rooted in the grace of God, contrasting this with the consequences of ungodliness and deceit. Fox encourages the faithful to dwell in the light, which leads to purity in speech and unity among believers, ultimately producing righteousness. He reminds them that true ministry and prophecy come not from human will but from God, urging them to abide in Christ as branches of the true vine. The sermon calls for a life of integrity and sincerity, free from hypocrisy and flattery.
Be a Servant of All!
By Bill Gothard0MRK 9:35ROM 13:3GAL 6:10Bill Gothard shares a powerful story of a bitter beggar who, after initially rejecting God due to his hardships, eventually accepts Christ and becomes a dynamic witness of the Gospel. He emphasizes the importance of showing love and sharing God's truth with everyone, regardless of their background or status. By serving leaders and those in authority, we indirectly serve and impact everyone under their care, following the example of Jesus who served others to empower them to serve better. The transformative power of doing good to all men is evident in various ministries, like IBLP, where serving leaders has led to remarkable results and blessings.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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. 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.
Jamieson-Fausset-Brown Bible Commentary
For rulers are not a terror to good works--"to the good work," as the true reading appears to be but to the evil.
John Gill Bible Commentary
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 "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. (a) T. Bab. Roshhashana, fol. 17. 1. Maimon. Hilch. Sanhedrin, c. 25. sect. 1. (b) Pirke Abot, c. 3. sect. 2.
Tyndale Open Study Notes
13:3 the authorities do not strike fear in people who are doing right: Paul presents a positive picture of the governing authorities, describing them in terms of what God has appointed them to do. He does not touch on situations where leaders punish those who do good and reward those who do evil, although he was certainly aware of such situations from Old Testament and Jewish history, from the experience of Jesus and the other apostles, and from Greco-Roman affairs. Here, Paul confines himself to discussing the appropriate response to governing authorities who live according to their calling.