Although this has a general meaning, it is also concerned with the situation within the Synagogue where they met. New gentile followers of Yeshua were not well thought of by many non-believing Jews who were not thrilled to have them "infiltrating" the Synagogue community without first embarking on the traditional path toward Jewish conversion. (See background notes.)
16-17 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men.
"Mind not high things" … "Be not wise in your own conceits" … "Recompense to no man evil for evil," all have to do with haughtiness. Again, these have general application, but Paul was dealing with a specific situation in the Roman congregation, where there was friction between groups of people. This will be discussed in detail in the final chapters.
This verse sets the stage for the next chapters where Paul seeks to correct some bad behaviors.
"Haughtiness" is equated (spiritually) with poor judgment, and "humility" with sound judgement based on seeking the will of God (i.e., Torah), what one may perceive to be his "rights" or "freedom" as a believer:
Psalm 131:1 - Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child. Let Israel hope in the LORD from henceforth and for ever.
19-21 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.
"If thine enemy hunger…" Paul continues to "set up" his message of correction to the gentiles in the congregation. This will become clear in the next chapter. Recall that "enemies" have previously been defined in 11:28, as non-believing Jews, in the strict sense of their being opposed to the Gospel message.
Paul does not consider his non-believing Jewish brethren to be enemies however. Rather, this is an
indication of the attitude of some gentiles in the congregation, as seen by his rebuke of such individuals in chapters 9-11.
The term "coals of fire" comes from Proverbs 25:21-22, and has to do with bringing shame and contrition to someone. Recall from chapters 9-11, that Paul’s ulterior motive is that more of his Jewish brethren some to salvation in Yeshua, whether this is by provoking jealousy or shame.
RETURN TO THE ROMANS INDEX
R OMANS 13:1 - 13:14
Last updated 06/29/01
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.
Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. 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: 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. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
Introduction
Chapter 13 is divided into two distinct sections. The first, verses 1-7 has traditionally been interpreted as Paul commenting on how believers should relate to the secular government. Many commentators have noted how "peculiar" it was on the part of Paul to interject such a section in the middle of a major discussion on believers' responsibilities within their faith and congregation. When interpreted in this fashion, the verses do not harmonize with chapters 9-12 and 13:8 and onward. No good explanation is given as to why Paul did this - it has simply been accepted as an oddity.
In our study, we defer to the findings of Mark Nanos, as found in his book, The Mystery of Romans.
Nanos' research shows that rather than Paul embarking on a radical subject shift in the midst of his letter, Roman 13:1-7 is actually a continuation of the emerging discussion on gentile's responsibilities as followers of Yeshua within the faith of Israel. Nanos proposes that Romans 13:1-7 has to do with the
This was something that did not settle well with many "on either side," and even drew criticism from secular Romans. The Jews in authority were primarily unsympathetic toward the cause of Yeshua, and did not like all of these gentiles "invading their Synagogue" often with ungodly pagan practices and manners.
Many of the new gentile believers, coming directly out of a very anti-Semitic Roman society, and lacking a foundation in Torah, did not understand how their faith was tied to that of the Jews who did not accept Yeshua. The idea of being under the authority of the Synagogue (and these same Jews), was a cause for anger and hostility, as well as the early development of ideas of theirs being a "new faith," replacing that of Israel. (Re: Paul's warning to the gentiles concerning this, in chapters 9-11.)
1-2 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. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
Citizens in Rome needed no reminder about their duties to Roman government. If Paul were preaching a civil command he would not identify the government with being "ordained of God." Romans written during time of the Emperor Nero, who was evil and not "of God." Conversely, Synagogue government was "ordained by God" to interpret righteousness for the people, for praise of those who did good, and discipline of those who did not. (Recall Yeshua's comments in Matthew about the people obeying the religious leaders who "sat in Moses' seat" of authority.)
The early Messianic community viewed the secular government as empowered by Satan, not God (see Luke 4:6-7; Revelation chapters 12, 13, 18). The first century "Messianic view" was that evil pagan governments would come to an end and thus not to be worthy of support. Paul himself speaks of
unrighteous secular authority in; 1 Corinthians 2:8, 61; 1 Thessalonians 5:3; and 2 Thessalonians 2:6-12.
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:
Jewish rulers were not a "terror to good works" (following Torah) - but Rome certainly was.
Power" (authority) and "rulers" are commonly used in New Testament regarding the Synagogue. (Acts 9:14, 14:5 26:10-12; Luke 8:41, 12:11; 14:1, 18:18, 23:13, 24:20; Matthew 23:2-4)
"Fear" is not due secular government, but is due God, the Torah, and those who are responsible for its interpretation. Paul's desire is for the gentiles to win the praise of the Jewish leadership, thus giving credence to his ministry and teaching of Yeshua as Messiah, with the hope that more of his brethren would come to faith (i.e., Romans, chapters 9-11).