1Every person is to be in subjection to the governing authorities For there is no authority except from God, and those which exist are established by God. 

Paul now commanded that each believer within the Roman synagogue community be in subjection to the governing authorities. Traditionally, this section of Scripture (verses 1-7) has been interpreted to mean that Paul was commanding submission to the governing authorities of the Roman Empire. Despite the fact that many commentators note that such a command interrupts the flow of Paul's teaching in the epistle, oddly, most have never even considered that Paul is speaking of the Jewish governing authorities here. Considering Paul's strong admonition that the Gentiles not become arrogant over the broken branches (cf. 11:20, 25), it seems most logical that Paul would make sure to instruct all believers but especially Gentile believers to be in submission to the governing authorities of the Synagogue. The Greek word "hupotassesthai," here translated as "be in subjection," should be understood as subordination. In other words, the Gentiles were to demonstrate with their attitudes and actions that they understood that the root supports them and not the other way around (cf. 11:18). At this point in history, the Gentile believers were a part of the synagogue and did not yet function as a separate entity. Each synagogue community consisted of ruling bodies that would settle legal and ritual matters (halachic rulings). From this perspective, when Paul speaks of there being no authority except from God, he did not even have the Gentile nations in mind. Obviously, we all have our being because of God and the fact that the Roman empire occupied the Land of Israel and had dominion over the Jewish people, His chosen nation, indicated the broader truth that there exists no authority except from God. However, again, the ungodly, secular government of the Roman Empire is not what Paul had in mind here. Instead, he sought to establish in the minds of the Gentile believers that they were to have a heart of submission towards the Jewish leaders because the authority of the Jewish leaders came from God Himself.

2Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. 

Since the Jewish leaders' authority came from God, Paul logically explained that whoever resisted their will was actually in opposition to the ordinance of God. The word here translated as "ordinance" is the Greek word "diatage" and is not the usual Greek word translated as "ordinance." Instead, this Greek word could be translated as "arrangement." In other words, those who resist the authority of the Jewish leaders resist the way God has arranged things in His economy (cf. Deuteronomy 16:18). Contrary to standard thinking within traditional Christian circles, Yeshua and the Apostles did not come to topple the existing structure of Jewish life. In fact, Yeshua instructed His disciples to obey the rulings of the Scribes and Pharisees who had seated themselves in the chair of Moses (cf. Matthew 23:2-3). According to Paul, those who would oppose and defy such authority would receive condemnation upon themselves. The Greek word "krima," here translated as "condemnation" can just as easily be translated as "judgement." Though this word is often used to refer to eternal condemnation, it's likely that Paul was speaking in more of a temporal sense, indicating that those would disobey the authorities of the synagogue would likely receive the due punishment for such disobedience.

3For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; 

The word here translated as "rulers" is the Greek word "archon" and was used to refer to an official position of leadership within the synagogue community (cf. Matthew 9:18, Luke 8:41, John 3:1). In fact, JewishEncyclopedia.com describes an "archon" as one who was "a member of the governing body in the independent Jewish communities throughout the Roman empire." The archon functioned to "[govern] the nation, [mete] out justice to them, and [take] care of their contracts and of the laws belonging to them." Ideally, the rulers were devout men, schooled in Torah law and were able to implement Torah principles within the context of legal issues that arose within the community. It is to this that Paul chastised the Corinthians about bringing their legal disputes to Gentile courts rather than deciding matters among the saints (cf. 1 Corinthians 6:1-6). The Roman believers were to submit to the authority of the rulers of the synagogue, something that should not have been an issue to those who were acting in accordance with the teachings of the Torah and of Yeshua. The rulers of the synagogue were not a cause for fear to those were living obedient lives but for those who lived in violation of the community's standards. Quite simply, the way to have no fear of such authority is to do what is good. Doing what is good, will garner praise from those authorities. For Paul, Gentile submission to Jewish authority would greatly help the cause of making the Jewish people jealous (cf. 11:11). To have Gentile believers, those who existed within the synagogue community due to their connection to Yeshua, not submit to Jewish authority was to give the Jewish people an excuse to reject the legitimacy of the messiahship of Yeshua.

4for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. 

Here we find further confirmation that Paul is not speaking of the Roman governing authorities, as one could hardly label them as servants of God for the good of God's people. The rulers among the Jewish people, however, were servants of God and were endeavouring to uphold Torah standards within the community. Paul then warned the Roman believers that if they did what was evil, they should be afraid for the ruling authorities of the synagogue did indeed punish wrongdoing. The phrase "bear the sword" usually leads commentators to assume that Paul was referring to the authorities among the Roman Empire, those who carried swords, but it's just as possible that Paul used this phrase metaphorically, referring to the synagogue rulers' authority to punish disobedience. Furthermore, Paul himself used the word "sword" to refer to the Scriptures (cf. Ephesians 6:17). In other words, to "bear the sword" is to implement the Scriptures in judging, especially in regards to those who had done what is evil. The servant of God who was in the rule of archon was one who meted out punishment upon those who broke the Torah and the established interpretations of the Torah.

5Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience' sake. 

One could ask why Paul would be so adamant about having believers submit to the established Jewish authorities. Quite simply, Paul had no desire to see the abrogation of the established Jewish communities. It was Paul's desire, if at all possible, for both Jewish and Gentile believers to remain as a part of the existing synagogue communities. Paul testified elsewhere that he received the thirty-nine lashes from Jewish authorities on five separate occasions (cf. 2 Corinthians 11:24). Rather than simply leave the Jewish community, Paul received punishment, most likely in areas where he hadn't actually broken Torah law but traditional laws regarding Gentile association. To Paul, believers should be in subjection to Jewish authorities, not just out of fear of punishment but also for the sake of our conscience. The believers were and are the only ones who can shine the light of the salvation that comes through the Messiah. If believers were to leave the established Jewish community, Israel as a whole would no longer have a legitimate witness to how God saves sinners. Paul had already testified of the grief that was in his heart, something that his conscience also testified to (cf. 9:1-3). Genuine followers of the Messiah should care very deeply how the unbelieving part of the Jewish community views believers and we should do all we can to show we are a part of them and not against them.

6For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. 7Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor. 

One of the ways that believers showed their allegiance to the established Jewish community was by paying the relevant taxes, namely, the Temple tax. By paying the Temple tax, the believers, especially the Gentile believers, demonstrated that their allegiance was with the established Jewish communities. The word here translated as "servants" is not the Greek word "diakonos," which is usually translated as "servant" (and is used in verse 4) but is rather "leitourgos." The word leitourgos is used elsewhere to refer to those devoted to the Temple and the priesthood. In this way, Paul specifically referred to those within the Jewish communities who were wholly dedicated to collected tribute from the various Diaspora synagogues and delivering it to Jerusalem. Paul then summarized his instructions regarding the believers' obligations to the established Jewish community. If there is any obligation within the Jewish community, the believer should fulfill it. The believers living in Rome were to pay the taxes and customs obligated to them. Furthermore, in regards to the Jewish authorities and rulers, the believers must give proper fear and honour. In every area, the believers were to show their devotion to Israel by submitting to her leadership. In what way can we apply these verses (1-7) to believers today? In most situations, believers are not even aware of the Jewish community, let alone a part of it. At the very least, believers should be looking to Jewish sources for matters that are not clearly explained within the teachings of the Master Yeshua and the Apostles. Furthermore, it would be helpful to begin to attend prayer services at the synagogue and engage in friendly communication with those within the Jewish community. For the light of the Messiah Yeshua to return to the synagogues, believers must begin to see themselves as subordinate to the Jewish authorities, keeping in mind that ultimate authority lies with the Master Yeshua and His Apostles and whenever the two conflict we must adhere to the greater authority of the Apostolic Scriptures.