Romans 13.1–7: A Test Case for New Testament Interpretation

McDonald, J. I. H.

doi:10.1017/s0028688500015204

Cited by 6 publications

(3 citation statements)

References 5 publications

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“…It is generally agreed that this letter was written about 58 A.D., 9 four or five years after the edict of Emperor Claudius, by which all the Jews were banished from Rome. 10 And since in those early times the Christians were generally confused with the Jews, it is likely that both groups were included in this decree. It is also possible that the reason this edict was issued was because the Jews were engaged in continuous disturbances under their leader Chrestus 11 (cf.…”

Section: Exegesis Of the Text: Romans 13:1-7mentioning

confidence: 99%

A Study of Romans 13:1-7 in the Context of Nigerian Polity

Nwanguma

2022

ERATS

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This study examines the synergetic activities between religion and civil society’s organizations in addressing issues in Nigerian polity using the exhortation of Paul to the Roman Christians in Romans 13:1-7 his epistle to the century Christians. Generally, Romans 13:1-7 is known for its teachings regarding the cooperation the citizenry needs to accord civil rulers by the former’s willingness to submit to the constituted authorities. This study, however, treated the question as to the limitation of this overemphasized overblown submission to the governing powers in any democratic dispensation away from the imperial societies of Paul’s time. Basically, the selected text was exegeted in the course of the study which the seven verses of the pericope were analytically appraised in the context of the study. The result of the exegesis was used to treat salient issues in the Nigerian polity from two different perspectives viz., the civil society and the pericope as well as the Nigerian government and the civil society organizations. The study unveiled with dismay the uncordial relationship the present administration has consistently had with civil organizations in the Nigerian society contrary to what the experience has been from the inception of the country and regrets as well as decries the pathetic aftermath of such. The work concludes that such an undemocratic attitude on the part of the present administration is highly frowned upon and recommends that the Church and civil organization societies need to disallow such to dissuade them in their synergetic efforts to enforce good governance in the country. Keywords: Religion, Civil Society, Christian ethics, Nigerian Polity

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Section: Exegesis Of the Text: Romans 13:1-7mentioning

confidence: 99%

A Study of Romans 13:1-7 in the Context of Nigerian Polity

Nwanguma

2022

ERATS

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“…It is assumed that paying taxes -composed of φόρος [tribute tax] and τέλος [custom tax] (cf. Tacitus Annals 13:50-51) -is a good conduct deserving praise, whereas not paying taxes is a bad conduct entailing fear of violence (McDonald 1989). What is more, the exhortation to pay 'fear to whom fear is due' (τῷ τὸν φόβον τὸν φόβον) does justice to fear from the Roman magistrates.…”

Section: A Double-voiced Reading Of Romans 13:1-7mentioning

confidence: 99%

A double-voiced reading of Romans 13:1–7 in light of the imperial cult

Lim

2015

HTS Teologiese Studies / Theological Studies

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Drawing on Mikhail Bakhtin’s theory of double-voicedness and James Scott’s theory of public and hidden transcripts, this essay investigates the colonial context of Romans 13:1–7 with particular attention to the Roman imperial cult. It is my contention that Paul attempts to persuade the audience to resist the imperial cult, whilst negotiating colonial power and authority. It is assumed that colonial discourse is, by nature, a double-voiced discourse in that the public transcript of the dominant and the hidden transcript of the suppressed coexist in a continued state of internal tension and conflict. Seen in this light, Paul as a colonised subject parodies the public transcript of the elites in his own hidden transcript. However, Paul’s doubled-voiced discourse finally turns out to be subversive against the dominant culture by suggesting that ultimate honour, fear, and authority should not be due to the rulers of the Roman Empire but to God.

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“…Les exégètes qui admettent 1'authenticite de Rm 13,1-7 (Cullmann 1954;Leenhardt 1981;Bammel 1984 ;Heil 1987 ;McDonald 1989 ;Racine 1993;L6gasse 1994 ;Elliott 1997b ;Voelz 1999) Cette soumission n'implique pas affection ou amour; elle est le r6sultat d'un examen rationnel de la situation. En effet, les r6bellions couronn6es de succès sont rares dans 1'Antiquite, et un gouvernement tyrannique est souvent pr6f6rable a la repression d'une r6volte manquee.…”

Section: Introductionunclassified

Ironie dramatique dans la mise en intrigue de l'empire en Romains 13, 1-7

Hurley

2006

Studies in Religion/Sciences Religieuses

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Ironie dramatique dans la mise en intrigue de l'empire en Romains 13, 1-7 ROBERT HURLEY Robert Hurley est professeur d'exégèse du Nouveau Testament et de catéchétique & a g r a v e ; la Faculté de théologie et de sciences religieuses de l'Université Laval, Québec, Pavillon Fèlix-Antoine-Savard G1K 7P4, courrier électronique: Robert.Hurley@ ftsr.ulaval.ca.Abstract: Most attempts to explain Romans 13:1-7 proceed from the premise that Paul is speaking plainly and directly as he recommends that Christians adopt a respectful and obedient attitude towards those servants of god, the Roman authorities. Historically, Christians have read the passage as an endorsement of all governmental authority, a Qu'est-ce un dieu ? L'exercice du pouvoir (to kratoun). Qu'est-ce un roi ? Celui qui est 6gal a un dieu ( isotheos) 1.(Tel que cite par Price 1997 : 65) 13 1Que tout Ame soit soumise aux autorit6s qui exercent le pouvoir, car il n'y a d'autorit6 que par dieu et celles qui existent sont 6tablies par lui. 2Ainsi, celui qui s'oppose;h 1'autorite se rebelle contre 1'ordre voulu par dieu, et les rebelles attireront la condamnation sur eux-m~mes. 3En effet, les magistrats ne sont pas a craindre quand on fait le bien, mais quand on fait le mal. Veux-tu ne pas avoir a craindre 1'au-torit6 ? Fais le bien et tu recevras ses 6loges, 4car elle est au service de dieu pour t'inciter au bien. Mais si tu fais le mal, alors crains. Car ce n'est pas en vain qu'elle porte le glaive : en punissant, elle est au service de dieu pour manifester sa colere envers le malfaiteur. 5 C'est pourquoi il est n6cessaire de se soumettre, non seulement par crainte de la colere, mais encore par motif de conscience. 6C'est encore la raison pour laquelle vous payez des imp6ts : ceux qui les perçoivent sont charges par dieu de s'appliquer a cet office. 7 Rendez a chacun ce qui lui est du : l'imp6t, les taxes, la crainte, le respect, a chacun ce que vous lui devez.Les problbmes interprc-tatifs dans Rm 13,1-7 Problèmes relevant du contenu Plusieurs exégètes sont persuad6s que Rm 13,1-7 constitue une interpolation dans le texte de Paul (Pallis

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Romans 13.1–7: A Test Case for New Testament Interpretation

Cited by 6 publications

References 5 publications

A Study of Romans 13:1-7 in the Context of Nigerian Polity

A Study of Romans 13:1-7 in the Context of Nigerian Polity

A double-voiced reading of Romans 13:1–7 in light of the imperial cult

Ironie dramatique dans la mise en intrigue de l'empire en Romains 13, 1-7

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