Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

— Romans 13:1

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Without understanding some of the cultural context and original language, we’ve seen the biblical passage of Romans 13 used many times over by governments to justify horrific action towards often marginalized people under their care. It’s been used to justify apartheid, the holocaust, slavery and genocide, as if these actions are condoned by God. In 2018, then-Attorney General Jeff Sessions used Romans 13 in a statement to keep undocumented immigrants out of our country, basically referring to our government as the highest authority, demanding compliance. And given the way this chapter is written, taking it at face value and as a proof-text, it makes sense to use it in this way: What the government says goes, and godly people should never rise up against it, question its validity or protest injustice done by our government or politicians because they are instituted by God.

But what about rebellious people like Dietrich Bonhoeffer, the Christian man who tried to stop Hitler through an assassination plot? Or Daniel in the Bible rebelling against Babylon and King Nebuchadnezzar? Or the magi never returning to King Herod when told to? Or when the apostles were given strict orders from the government to not preach about Jesus, but they rebelled and Peter answered the leaders: “We must obey God rather than human beings!” Throughout scripture and in history, there are many moments when rebelling against sanctioned injustice is the better and more God-honoring way.

Paul wrote this letter during a time of major persecution towards Christians and marginalized people under the government. For Jews and Christians alike, the Roman government would be known to stop rumored rebellions by going into towns or villages, rounding up some of their leaders, and crucifying them on the hills near the towns just so everyone would know how Rome kept the peace. Huge taxes, government corruption, and violent policing blanketed the lands. Further, Paul wrote while Nero was emperor. Nero came to power at 16 years old and was violently cruel. A few years after he took the throne, he blamed Christians for a massive fire in Rome, using this excuse for capital punishment against the Christians by crucifying them, feeding them to the lions or burning them alive.

Paul knew how abhorrent this government often was. Paul didn’t write these words flippantly and certainly didn’t mean for us to use them in ways to justify government oppression or violence.

So how are we to read and interpret scriptures like these? One of the most important things to notice, right from the start, is that Paul doesn’t mention gospel work anywhere in this section. So to take these words and assume they are a part of “good news” is the incorrect thing to do. These words aren’t God’s eternal truths, but they can help Christians live out God’s eternal truths. This section is really about how we live out God’s way through kindness, compassion and love for all, even for our enemies, while this world is often evil and people need to be held accountable for the evil they do. If Jesus Christ calls Christians to love their neighbors, share with the poor, practice radical hospitality, show non-violent resistance and live in unity, what does that mean when a child is trafficked or a woman is raped or Tyre Nichols gets beaten to death by police officers?

Paul seems to suggest that the fallible governmental powers are not held to the same standards as Christians are and God uses those powers, at times, to administer justice.

The word for “established” in the first verse is “hypotasso” which is usually translated into English as “submit” or “be subject to.” “Submit,” here, doesn’t mean loyal obedience and allegiance to our governing authorities. It doesn’t even mean patriotism or national pride. And it certainly doesn’t mean that Christians are to take up the initiative to become the governing authorities, like Christian domination or nationalism (which is NOT Christian).

Hypotasso means “to file.” Like a librarian’s job to file books. They don’t have to like the book, they may even hate it, but they know where it’s supposed to go and it’s their job to get it there.

The writer, Paul, purposefully removes this section from gospel language. (For the word-nerds: “hypotasso” is not “to obey” because that word is “hypakouo.” which he uses in conjunction with how Christians are to live with God. “Hypotasso” is not meaning a type of loyalty, because that word is “pistis” and Paul uses this in conjunction with how Christians are to live with their Messiah. “Hypotasso” is not meaning to sacrifice yourself, because that word is “thysia,” and Paul uses that in conjunction with what it means for Christians to have an embodied faith with their bodies as living sacrifices.)

Romans 13 is Paul writing liberation over these early Christians living in an impossible political time. This is liberating because these Christians owe their government nothing! They can trust God is at work in the world, even in corrupt places where evil exists.

To trust God in the political realm is a relief because we can release our obsessive anxiety with what’s happening through every presidency and change. We get to instead vote for policies and people. We care about our elected officials, pray for them, hold them accountable, and want the best for them and for our country. We won’t remove ourselves from the political realm or ignore the political realities of our country. We stay educated. We call our representatives and work to keep equality and equity intact. We care for the suffering and tangibly do justice for the love of our neighbors. Trusting God in the political realm means we get to focus our primary attention elsewhere, recognizing our anxious hand-wringing and pearl clutching won’t change the powers but standing next to the fearful suffering in our community will change our community.

For these Christians, Rome was often the enemy and Paul had the audacity to tell them to love their enemy. Paul acknowledged the real parts of life, showing them how to live as Jesus-people through every uncertainty and difficulty while seeking the good for their neighbor (Black, brown, white, indigenous, queer, disabled, atheist, religious, straight, undocumented, poor, homeless, wealthy, sick, healthy neighbor).

Part of seeking the good of your neighbor means we must stand against injustice and work for their good to help make systemic changes against any oppressive systems. When Jesus saw the leaders of his day using the temple in a way that further oppressed the poor in the community, Jesus protested. He turned over the tables and drove the money changers out. He caused a ruckus by making a political demonstration. And Paul, when he was arrested in Rome and getting beaten by the government officials, he cried out and advocated for his rights, asserting he was a Roman citizen and what the officials were doing was illegal.

Protesting against injustice can be good work. Writing letters to your government officials can be good work. Staying educated on historical and current issues is good work. Posting on social media about how furious you are about immigration or abortion or standing for Black Lives Matter can be good work. You name the wrong and you fight against injustice, but don’t let that fight be an excuse to remove yourself from actual relationships with the people who are suffering.

This is what I believe Paul is getting at in this section. There’s a real temptation to turn our attention to the fighting against a corrupt system that is too big to control or change while in the process, missing the real humans that are suffering from that system. We can feel good about this work, patting ourselves on the back while completely removed from the actual human beings we’re “fighting” for.

Paul’s like: Just trust God in the government and get to the real stuff of God in the streets! Stop focusing on the machine up there and start paying attention to the real people, your neighbors, down here!

What I find in this chapter is an invitation to live in the tension as people of God with an embodied faith. We’re to love our enemies and bring them water and food, caring for their physical well being. We’re to practice non-violent resistance, choosing not to retaliate or seek revenge. We’re to trust God is still at work. But even in that state of trust, there is tension because I might trust God but I don’t trust the government to always rule rightly and to always treat people with dignity. I don’t always trust the police to do the right thing of serving and protecting all people. I don’t always trust our elected officials to put their egos aside or not think about how to stay in power long enough to lead with compassion. So we protest, and write, and pray, and all the while keeping our gaze and focus on Jesus Christ while seeking the good of our neighbor who we actually know.

This is how we live as people of God in a corrupt world.