Romans 13:1-7 has traditionally been interpreted as Paul’s endorsement of submission to secular governing authorities. On this reading, Romans 13:3 is understood as a promise that those who obey the authorities will receive their praise. This interpretation has often served as a biblical basis for explaining the relationship between the church and the state. Recent discussions surrounding the Korean translation the New Korean Translation (2024), however, suggest that the passage may leave room not only for the recognition of political authority but also for its limitation. This study argues that such a possibility becomes clearer when the political and rhetorical meaning of the term epainos (ἔπαινος) in Romans 13:3 is reconsidered.
The article first examines the use of epainos in Greek and Roman literature, with particular attention to Dionysius of Halicarnassus’ Roman Antiquities. It argues that epainos frequently denotes public praise offered within political institutions rather than private commendation. Such praise functioned as an official recognition of rulers, military leaders, and citizens whose achievements or virtues were publicly acknowledged. Public praise was therefore not only an expression of approval but also a political practice that confirmed authority and shaped the values of the community.
The study then considers Roman practices of public praise, including the laudatio funebris, the triumph, and especially the contio. These practices show that public acclamation formed part of the process through which political authority gained legitimacy. Reference is also made to Pseudo-Aelius Aristides, whose speech To the King presents praise as a reciprocal relationship between the emperor and the Greek cities under Roman rule. These examples provide the political and rhetorical background for interpreting epainos in Romans 13.
On this basis, the article proposes that Paul deliberately employs the language of Roman political culture while redirecting its function. Although he acknowledges governing authorities within the present age, he limits their legitimacy by making the pursuit of the good the condition of their authority. At the same time, he transfers epainos, a term usually associated with rulers and public benefactors, to the Christian community. In this way, Romans 13:3 may be read as presenting Christians as participants in the formation of a new public discourse grounded in the eschatological vision of the gospel rather than in imperial power.
Finally, the article argues that the Korean translation “칭송” (“public acclaim”) reflects the political and rhetorical force of epainos more adequately than the conventional translation “칭찬” (“praise”). This proposal seeks to show that developments in biblical scholarship may require corresponding changes in translation, and that translation should take account of the historical and political context in which biblical language originally functioned.