Anti-Imperial Subtexts in Paul 307 dealings with the emperor at all, but about the interactions of average Christians with Roman magistrates at the local level, where both he and his readers would have been well aware of the potential for abuse. That is not to say, though, that the passage is only relevant to the specific situation in Rome. Paul’s argument reflects a broad Jewish perspective concerning the subordination of all human government to the divine will (5). Thus, regardless of whether one wishes to read Rom 13,1-7 narrowly within its historical context or broadly as a reflection of a larger theological principle, it seems, in principle at least, to affirm the God-given authority of the Roman state. This does not mean, of course, that Rom 13,1-7 is a theological carte blanche for any and all use (or abuse) of government power. In fact, it admirably circumscribes the power of the state by stressing its subservience to God, leaving little room for the self-aggrandizing imperialist vision of Rome. On this basis some recent interpreters have suggested that Rom 13,1-7 is actually quite subversive in intent. Neil Elliott argues that Paul’s injunction to submit to Rome is “remarkably ambivalent” and that its hidden message is: “The Empire is as dangerous as it has ever been. Nothing has changed. Exercise caution”(6). Jewett believes that, by attributing the origin of Roman magisterial government to God, Paul is making a “revolutionary statement” that would have certainly been viewed as subversive had the Romans only understood it (7). Ultimately, though, this line of argumentation seems somewhat contrived. The fact is that Rom 13,1-7 clearly recognizes the legitimacy of the Roman government. Indeed, the preceding pericope’s injunction to “live at peace with all men, as far as possible” (Rom 12,18), seems to implicitly recognize the benefits the pax romana has bestowed upon Christians. In any case, it remains to be proven that Paul’s impulse to prescribe limits on Rome’s executive power, even by appealing to God, would have been viewed as subversive by Roman magistrates and lawyers. Rome’s illustrious republican traditions had, after all, not been altogether forgotten. (5) Cf. S. KIM, Christ and Caesar. The Gospel and the Roman Empire in the Writings of Paul and Luke (Grand Rapids, MI 2008) 37-38. (6) N. ELLIOT, “Strategies of Resistance”, Hidden Transcripts and the Arts of Resistance. Applying the Work of James C. Scott to Jesus and Paul (ed. R.A. HORSLEY) (Semeia Studies 48; Atlanta, GA 2004) 121. (7) JEWETT, Romans, 789-790.