Romans 13:3

An Exegetical Examination of the Punctuation and Interpretation of Romans 13:3b

This exegetical study of “An Exegetical Examination of the Punctuation and Interpretation of Romans 13:3b” is based on a recent b-greek discussion. The discussion initiated with a presentation of Romans 13:3, which appeared to punctuate the second part of the verse as a statement rather than a question, specifically concerning the phrase “Θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν” (Do you wish not to fear the authority).

The main exegetical issue revolves around the grammatical and rhetorical nature of this clause. While most modern critical editions of the Greek New Testament (e.g., Nestle-Aland, SBLGNT) punctuate this clause as a rhetorical question, the initial query implicitly presented it with a middle point (·), suggesting an indicative statement. This discrepancy necessitates an analysis of whether the clause should be read as an interrogative (rhetorical question) or an indicative (direct statement), and the theological and practical implications of each interpretation for understanding Paul’s instruction regarding submission to governing authorities.

Οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ. Θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; Τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς. (Nestle 1904)

Key differences with SBLGNT (2010):

• For Romans 13:3, the Greek text of Nestle (1904) and SBLGNT (2010) are virtually identical, specifically in their punctuation of the phrase Θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν;, both employing a question mark (;) to denote a rhetorical question.
• Minor orthographical variations (e.g., specific breathing marks or capitalization in some less critical contexts) might exist in other verses but are not significant for Romans 13:3.
• It is important to note that the ambiguity highlighted in the original discussion stems from a presumed alternative punctuation (a middle point ·) not typically found in standard critical editions for this verse, thereby forming the core of the exegetical inquiry.

Textual criticism (NA28), lexical notes (KITTEL, BDAG):

In terms of textual criticism, the wording of Romans 13:3 is remarkably stable across manuscript traditions, with no significant variants affecting the words themselves. The punctuation, however, is an editorial matter, as ancient Greek manuscripts did not employ the elaborate punctuation systems of modern editions. The consensus among critical editions like NA28 (Nestle-Aand 28th edition) and UBS5 (United Bible Societies 5th edition) is to render Θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; as a rhetorical question, indicating the editors’ interpretive judgment based on grammatical structure and rhetorical context.

Lexical notes for key terms:

• φόβος (phobos): BDAG defines this term primarily as “fear, dread,” but can also connote “reverence, respect” especially in a religious context. In Romans 13:3, it refers to the fear or dread associated with punishment from authorities. KITTEL (Theological Dictionary of the New Testament) elaborates on phobos as both a psychological state of terror and a reverential awe, distinguishing between fear of God and fear of human power. Here, it is the latter, a deterrent effect.
• ἐξουσίαν (exousian): BDAG provides meanings such as “power, authority, absolute power.” In this context, it refers to the governing authority or official power instituted by God, as established in Romans 13:1-2.
• ποιεῖ (poiei): The present imperative of ποιέω, meaning “to do, to make, to produce.” It is a direct command to engage in good actions.
• ἔπαινον (epainon): BDAG translates this as “praise, approval, commendation.” It is the positive recognition or reward received from the authority for doing good.

Translation Variants

The grammatical and rhetorical analysis of Θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; hinges critically on its punctuation. If read as a rhetorical question (as in most critical editions), it functions as a strong affirmation or a persuasive appeal. Paul posits a question to which the desired answer is obvious: “Do you wish not to fear the authority? (Of course you do!) Then do what is good…” This rhetorical device (erotesis) serves to draw the reader into agreement with the premise, making the subsequent command (Τὸ ἀγαθὸν ποίει, “Do what is good”) feel like a natural and logical conclusion the reader has already affirmed. It heightens the persuasive force of the command, creating a sense of shared understanding and motivation.

Conversely, if read as a direct statement (Θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν. – “You wish not to fear the authority.”), it becomes a declarative observation of the reader’s desire, followed by advice. This indicative reading still leads to the same command, but it arguably diminishes the rhetorical punch. It might imply a more detached observation on Paul’s part, merely stating a desire and then providing the means to achieve it, rather than actively engaging the reader in a process of self-conviction. Grammatically, the verb θέλεις (you wish/want) is a straightforward second-person singular present indicative, which can form either a question or a statement depending on context and punctuation. The presence of δὲ (but, and) often introduces a contrast or a transition, which fits well with either an interrogative or an indicative, leading into the explanation of how to achieve the desire.

Most modern English translations, following the critical Greek texts, render this as a question. For example, the ESV: “Do you want to be unafraid of the authority? Do what is good, and you will receive its approval.” The NIV similarly: “Do you want to be free from fear of the one in authority? Then do what is right and you will be commended.” This common approach reflects a strong consensus among scholars regarding the rhetorical intent of the passage.

Conclusions and Translation Suggestions

Based on the overwhelming evidence from critical Greek texts and the rhetorical force of interrogatives in Pauline literature, the interpretation of Romans 13:3b as a rhetorical question is strongly supported. This interpretation effectively engages the audience, compelling them to acknowledge the obvious truth that they desire not to fear authority, and thereby logically embracing the subsequent command to do good.

1. “Do you desire not to fear the authority? Then do what is good, and you will receive commendation from it.” This translation reflects the dominant scholarly consensus, interpreting the clause as a rhetorical question that powerfully leads into the subsequent command.
2. “Do you truly not want to fear the governing power? Act righteously, and you will be praised by it.” This variant emphasizes the sincerity of the desire and uses slightly different terminology for “authority” and “praise” to offer a fresh perspective while maintaining the interrogative nature.
3. “You wish not to fear the authority; therefore, do what is good, and you will have its approval.” While less probable given critical textual scholarship, this translation explores the implication if the clause were read as an indicative statement. It presents Paul’s words as an observation of the reader’s desire, followed by a direct consequence, albeit with a slightly reduced rhetorical impact.