Today is inauguration day in the USA. For the 46^th time in our nation’s history, we will have a peaceful transfer of power from one president to another. Whenever a new president is elected, Christian supporters often jump to Romans 13:1–7 to justify fealty to our new leader. Paul’s argument in these verses boils down to this: 1) God is sovereign, 2) God appoints our leaders, and 3) since God appointed them, we must submit to their authority.

It seems pretty straightforward—or is it? I’d like to consider this passage in its larger context. First, we will look at Paul’s larger argument in this section of Romans. Second, we will consider how Paul’s view works in conversation with some other Scriptures.

Paul’s Broader Argument

As with all proof-texting, reading Rom 13:1–7 as a stand-alone command ignores where these verses fit within the context of Paul’s letter. In his broader argument, Paul admonishes followers of Jesus to live in a way that doesn’t rock the boat or bring any further harm to the people of God. I encourage you to read Romans 12:1–13:10 to see Paul’s overall argument. Here are a few snippets: “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect” (Rom 12:2, NRSV). “Let love be genuine; hate what is evil, hold fast to what is good” (Rom 12:9). “Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, ‘Vengeance is mine, I will repay, says the Lord’” (Rom 12:19). In this context, the submission to rulers is premised on the fact that God will punish their wrongdoings. It’s also the position of an oppressed people subject to authoritarian rule.

When we read Rom 13:1–8 in isolation, it’s easy to extrapolate beyond Paul’s argument. When taken from its context, one can argue that if God appointed these rulers, then everything they do is authorized by God and per God’s will. As such, it is our Christian duty to support them without question—overlooking un-Godly actions. If we could present this conclusion to Paul, I suspect he would respond with one of his favorite Greek phrases, “mē génoito!” Your Bibles might translate this phrase as “absolutely not!” That’s not strong enough. A better English equivalent might be, “Hell No!”

Looking Beyond Romans

Does the rest of Scripture support Paul’s blanket instruction that we submit to governing authorities? No. As with many issues, biblical writers offer different views about earthly rulers, their relationship to God, and how the people of God relate to the kingdoms of this world. Let’s look at two places that moderate Paul’s view.

First, the Gospel of Luke presents a different take on worldly kingdoms and their relationship to God. A number of scholars read the two-volume work of Luke-Acts as anti-Imperial. In other words, the author presents the Gospel story as a critique of the Roman Empire. While scholars disagree on the degree to which Luke-Acts is anti-imperial, they agree these works contain anti-imperial rhetoric. One example is early in the Gospel of Luke, where Jesus goes into the wilderness to be tempted by the devil for forty days. Earthly kingdoms are part of his second temptation:

Then the devil led him up and showed him in an instant all the kingdoms of the world. And the devil said to him, “To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please. If you, then, will worship me, it will all be yours” (Luke 4:5–7, emphasis added).

According to Luke, the devil has authority over all earthly kingdoms! All the Gospels contrast the Kingdom of God (or Heaven) and the kingdoms of this world. According to the Gospels, the Kingdom of God is not associated with any earthly Kingdom (not even the United States).

Let’s be honest. We have no issue with Luke’s claim if we are talking about the leaders of other countries, like Russia, China, Venezuela, or Iran. We can easily see the devil at work in the evil done by “our enemies.” It’s only when we turn our gaze towards our own country that we run to Paul, leaving Luke in the dust. Nevertheless, Luke’s view deserves equal consideration.

The Book of Daniel is a second biblical book that offers a more nuanced view of empire. The first six chapters tell the stories of four young Israelites who served their conquerors, the Babylonians (and later the Medes/Persians). Here, we have the familiar stories of Shadrach, Meshach, and Abednego in the fiery furnace and Daniel in the lion’s den. If we look beyond the fantastical events of these narratives, we see a larger concern: How should the people of God engage with the empire? In the case of Daniel, this same empire destroyed Jerusalem, God’s temple, and carried them off into captivity.

Like Romans, the Book of Daniel (generally) affirms that God establishes earthly kingdoms and rulers. However, it limits how far submission to that empire should go. Submission to God trumps submission to earthly kingdoms and rulers—even if it results in your execution. God’s people serve God above any earthly kingdom—regardless of whether God put that ruler in their position—no exceptions.

The Book of Daniel, along with almost every other book in the Bible, demonstrates that even though a ruler (or kingdom) may rule by God’s will, that does not imply that God sanctions everything done by that ruler. God raises up rulers, and God tears them down. Furthermore, even though a ruler or nation may act as God’s divine instrument, they are not exempt from God’s wrath and judgment. In fact, when God uses “evil” rulers and kingdoms to accomplish God’s will, God promises God’s people that these rulers and kingdoms will receive punishment for their un-Godly acts—again, no exceptions.

Praying for our Leaders (1 Tim 2:1–2)

A New Testament passage commonly connected with Romans 13 and our obligations to our leaders is 1 Tim 2:1–2. Here, Christians are told to offer up “supplications, prayers, intercessions, and thanksgivings” for everyone, including “kings and all who are in high positions.” Citations of this proof text ignore the reason this passage gives for this instruction. The phrase ends with “so that we may lead a quiet and peaceable life in all godliness and dignity.” The reason we pray for our leaders is not so much for them but for us! In other words, pray that our leaders don’t make it harder for us to live as God would have us to live.

A couple of points are worth mentioning in this context. First, 1 Timothy 2 seems to presume that earthly leaders are inclined to act against God’s people. Therefore, the concern seems to be about persecution and hardship. The prayers are those of an oppressed community, not those in power. Second, this letter (or any other New Testament book) does not seek to force those outside of God’s people to live according to God’s laws. Two verses later, the author notes that God “desires everyone to be saved and to come to the knowledge of the truth” (1 Tim 2:4). God “desires,” but God does not coerce. If God doesn’t coerce, then neither should God’s people.

So, how should the people of God engage with their leaders? We should pray that they come to know God. We should pray that they don’t persecute us for being God’s people. We should obey our leaders unless it conflicts with our submission to God—even if we are punished for our disobedience. We also take comfort in God’s promise that God will execute justice for the poor and the oppressed when our leaders fail to do so. More importantly, however, I pray that—regardless of what our earthly leaders do—God’s people will take up their role as ambassadors for God’s Kingdom to a world full of injustice and hurt. Let us demonstrate God’s reconciliation to a world that desperately needs healing. May God have mercy on us if we don’t.