Last week, Donald Trump released a video on his Truth Social platform endorsing and promoting the sale of the God Bless the USA Bible for $59.99. In the video, he holds what appears to be a soft leather bound cover featuring an embossed relief of the American flag covering its bottom third. Above the flag, embossed text reads “God bless the USA” and above that, in larger text, “Holy Bible”.

Much of the media coverage around this newest sales endorsement is focused on Trump’s numerous commercial ventures amidst mounting legal bills, lawsuits, and the prospects of another presidential campaign. Other media outlets are focused on Trump’s undeniable pandering to his loyal Christian nationalist voter base. The mixing and blending of imagery, symbolism, and messaging is undeniable. In the video, Trump refers explicitly to the U.S. as a Christian nation whose founding Christian values are being threatened - inferring himself as the savior and redeemer of Christian America.

This article is not intended to be a commentary about Donald Trump. He is far from the first to appeal to the “Christian vote” in this country. He is far from the first to mix and twist messages about “American Christian family values” as if there is such a thing in the first place. He is far from the first to insert “God” and “Christian” into the political rhetoric of an election campaign.

Instead, I want to talk about a provocative question that lives in this space between church and state that has become so blurred by the constant give and take exchange between the two throughout the history of our nation and beyond.

One of the features of the God Bless the USA Bible is the inclusion of the American Constitution, Declaration of Independence, the Bill of Rights, and the Pledge of Allegiance. What an interesting combination of texts! The implication, at face value, is that the Holy Scriptures and these American documents of governance are, at the very least, complimentary of one another. Beyond the very least association, the conclusions one might draw from these texts bound together in the same binding, under the same title, is that they are, indeed, one-in-the-same.

I Pledge Allegiance to…

This got me thinking: would Jesus say the Pledge of Allegiance? Is it really that simple? Is there a 1:1 correlation between faith in God, following Jesus, and American patriotism? The American Pledge of Allegiance would definitely imply this kind of correlation:

“I pledge allegiance to the flag of the United States of America and to the republic for which it stands, one nation under God, indivisible with liberty and justice for all.”

Now, in order to seriously encounter this question (because it is worth a serious encounter), we need to set a few conditions in order for it to even make sense. First, obviously, Jesus was not an American - so, at face value, on that premise alone, the question itself is invalid. Second, the United States of America was not a republic two thousand years ago when Jesus was ministering throughout the regions of Judea and Jerusalem. So, again, no America, no pledge. So, to avoid the obvious defaults, let’s reframe the question so that we can at least get past these two hurdles.

If Jesus was an American citizen, born in an American state to American Mary and Joseph, and was living now as we observe Jesus’ life in the scriptures - would Jesus say the Pledge of Allegiance?

Would Jesus pledge his allegiance to the flag of the United States of America?

To dig into this question, I think it’s important to have a clear understanding of what it means to “pledge allegiance.”

“Pledge” in this case is pretty straightforward. Here, the word is used as a verb indicating an act of commitment through a formal promise. In essence, to say “I pledge” is akin to saying “I vow” or “I promise”. The connotation is similar to the taking of an oath or agreeing to terms.

“Allegiance” is the “what” of this statement. Allegiance is a term of devotion - an indication of fidelity and loyalty to a person, group, or cause - or in this case, to a nation. Thus, to “pledge allegiance” to the United States of America is to promise loyalty, to vow loyalty. 

Now, contextually, we can begin to dig into the implications and obligations involved in a pledge of allegiance to a nation. There are far too many implications involved in the ways someone’s allegiance to a nation might shape, inform, and dictate a person’s life to cover in this article, but I would like to touch on a few that are particularly important for this discussion.

First, there is the question of alignment. In this case, we are talking specifically about the alignment of a citizen of a country with the government, national interests, support and defense of the nation’s institutions. The implication of allegiance also implies an agreement to authority - meaning, as a citizen, if I pledge my allegiance to a country, I am declaring my agreement to that country’s law and authoritative structures. It also means that I am declaring my fidelity to no other nation or government other than the one I pledge allegiance to. Like Jesus says, you cannot serve two masters - and yes, allegiance is a matter of declaring which master you serve. In fact, a person preparing to become a new citizen to the United States is required to renounce their allegiance to any other nation or sovereign authority while simultaneously pledging their allegiance to the US.

In a way, you might understand the pledge of allegiance as an answer to the question: what master do you serve? Under whose authority do you subject yourself? There are, of course, contractual obligations to both sides of this arrangement. By pledging allegiance to a nation, the nation will, in turn, acknowledge your allegiance with protection of certain rights under that nation’s laws, will allow you to participate in certain governmental processes, and will even defend you and overall domestic national security from any would-be foreign threats. In exchange, citizens are required to pay taxes to their government, agree to defend the nation against enemy threat, and abide by the laws issued by local to national jurisdictions. For most Americans, this contract of national allegiance is a non-issue. It’s a no-brainer. The perks often outweigh the demands when the nation of your allegiance is a wealthy, powerful, global superpower. In a lot of ways, The United States of America would be comparable to the Roman Empire. 

Now we are getting into the deeper implications of pledging allegiance. There are numerous questions wrapped up in such a pledge.

Who do you pledge your commitment to?

To whose authority do you subject yourself?

Will you align your interests with the interests of this nation? (meaning, the enemies of the United States are also your enemies. The systems and institutions of the nation are systems and institutions that you support, participate in, and advocate for. You are preferential to the safety, security, power, and defense of your nation over all other nations.)

Who is your master? Your king? 

Will you fulfill the obligations of your allegiance to your king if and when called upon to do so?

To What?

Okay - if you’re still reading, you might be thinking at this point, “yeah, so what?” What does any of this have to do with Jesus? 

Here’s where things start getting really interesting - and provocative. Throughout the Gospel accounts of Jesus’ life and ministry, Jesus does and says some things that would be regarded today as borderline treasonous. 

Jesus lived under the occupation of the Roman Empire - meaning, the nation of Israel had been overtaken by the military power of the Romans and was now subject to declare loyalty to Roman authority, Roman law, Roman taxes, and to the Roman Emperor. 

In this political context, Jesus begins to preach the gospel of the Kingdom of God. There is no other topic Jesus talks about more often than the Kingdom. The declaration of the kingdom of God (or kingdom of Heaven) is the gospel. This is the good news!

Matt. 4:23 (ESV) - “And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom…”

Matt. 9:35 (ESV) - “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction.”

Mark 1:15 (ESV) - “‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.’”

The word that is translated into English as “gospel” is the Greek word “euangelion”. The Greek meaning of the Greek word is “news that brings great joy” or “good/great news”. Typically, the usage of the word euangelion was reserved for reports of significant political or military events or declaration of “good news” regarding the empire (first Greek, with Alexander the Great, and then Rome). “Gospel” was a word reserved for the proclamation of news of great political ramifications.

The Gospel of Caesar Augustus

Caesar Augustus was the inaugurating figure of what would come to be known as the Pax Romana - the “Roman Peace”. The Pax Romana refers to a roughly 200 year span of time, beginning around or slightly before the birth of Jesus, in which the Roman Empire experienced the height of its imperial power, sustained prosperity, political stability, and military might.

An inscription on two tablets found in a marketplace dating to around  9 B.C. in Priene, (modern day) Turkey refers to Caesar Augustus, saying: “The birthday of the god Augustus was the beginning of the good tidings [gospel, euangelion] for the world that came by reason of him…” The Greek word translated as “good tidings” is the same word translated as “gospel” in New Testament scriptures. 

The inscription goes on to describe Caesar Augustus as being sent by Providence (described as the god ‘which has ordered all things’) as a savior who is filled with virtue so that he might be a benefit to all mankind. He is described as a god himself. The gospel of Augustus is glad tidings to the world and to all descendants of peace and the arrangement of all things. Here is a translation of more of the text:

Augustus, whom she (Providence) filled with virtue that he might benefit humankind, sending him as a savior, both for us and for our descendants, that he might end war and arrange all things, and since he, Caesar, by his appearance (excelled even our anticipations), surpassing all previous benefactors, and not even leaving to posterity any hope of surpassing what he has done, and since the birthday of the god Augustus was the beginning of the good tidings for the world that came by reason of him which Asia resolved in Smyrna. [citation]

The good news of Caesar Augustus was Caesar Augustus himself! He was ordained and sent by divine power to bring salvation and peace to all people! Through Caesar, there would be peace!

Now, consider the declaration of the angels at the birth of Christ (only a few years after the inauguration of Caesar Augustus) recorded in the Gospel of Luke:

“And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord.” Luke 2:10-11

What is translated here as “I proclaim to you good news” can be accurately translated from the Greek as “I proclaim to you the gospel.”

Sound familiar? It should. Here, from the very beginning of Jesus’ life, we have the beginnings of a counter-narrative to the gospel of Caesar Augustus. To say “counter-narrative” is a nod to the inversion of Jesus’ kingdom gospel against the backdrop of the Roman gospel of peace. We learn quickly in the scriptures that Jesus doesn’t seem even remotely interested in co-opting the Roman narrative by simply rising to power and usurping the throne of the empire from Caesar. Jesus isn’t delivering a power vs. power message. He is raising an entirely different banner. He is proclaiming the gospel of an entirely different kingdom.

Even in using terms like “kingdom” in his messaging, Jesus is provoking a challenge of allegiance. A kingdom implies a king, and proclaiming the good news of any kingdom that is not Rome in a Roman occupied region… that’s the kind of insubordination that gets you crucified.

Throughout the Gospels, Jesus is laying the subversive framework of a new kind of kingdom. When he invites followers to “repent, for the kingdom of God is at hand,” he is calling them to renounce their old allegiances. He is inviting them to turn from the old ways of life - the ways of the empire - and give your allegiance to this particular kingdom.

I think we’ve lost the provocative weight of Jesus’ kingdom message in our American context. What images come to mind for you when you hear “kingdom of God”? Heaven? Some abstract place in the clouds that you go to when you die? Jesus was talking about something very real. The kingdom Jesus talked about, not unlike our own understanding of a country or nation, had an authority, called citizens to align with and support the value structures and priorities of the kingdom, required fidelity and loyalty to allegiance to the kingdom of God over any and all other kingdoms. Loyalty to the kingdom of God asked the same kind of questions implied by the Pledge of Allegiance to the United States - who is your master, your king? Whose authority do you serve? Will you align yourself with the interests of this kingdom?

Jesus lays out his agenda as king very early in his adult ministry. He makes his intentions abundantly clear when he quotes Isaiah 61 in the synagogue in his hometown of Nazareth. Here is what he says has come to be fulfilled by his reading:

“The Spirit of the Lord is upon me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives
and recovering of sight to the blind,
to set at liberty those who are oppressed,
to proclaim the year of the Lord's favor.” Luke 4:18-19

If this is what we might equate to Jesus’ inauguration address, we might read the Sermon on the Mount as his full kingdom platform.

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.
“Blessed are those who mourn, for they shall be comforted.
“Blessed are the meek, for they shall inherit the earth.
“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
“Blessed are the merciful, for they shall receive mercy.
“Blessed are the pure in heart, for they shall see God.
“Blessed are the peacemakers, for they shall be called sons of God.
“Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.” Matt. 5:3-12

Jesus’ kingdom platform speech continues by outlining the character of kingdom people, civil behaviors and conflict resolution, social demeanor, and a standard of domestic relations that honors and dignifies the life of another (even the evil, even enemies). Kingdom people are last-shall-be-first kind of people. They are turn-the-other-cheek people, give-your-cloak-as-well people, go-an-extra-mile people, love-and-pray-for-your-enemies people, give-to-the-beggar people, and don’t-serve-two-masters people.

Oh, and somewhere in the details of Jesus’ kingdom manifesto, he also says something about not making oaths - like, at all. You know, like an oath pledging allegiance to a country or empire.

Would Jesus Say the Pledge of Allegiance?

The conflict between kingdom and empire come to a head when the chief priests of the Temple bring Jesus to Pontius Pilate for judgment. Pilate was a governing representative of Caesar. His role was to preside over the region of Jerusalem as an extension of the very presence and authority of Caesar himself. In the Gospel of John, when Jesus is handed over to Pilate, the priests shout, “Everyone who makes himself a king opposes Caesar.”

So much of John’s depiction of the events of Holy Week is filled with tragic irony. This declaration is a perfect example of the particularity of this irony. Ironically, the Temple priests were right. Everyone who makes himself a king opposes Caesar. And Caesar crucifies his opposition. 

King Jesus’ kingdom is not of this world, as Jesus discusses with Pilate in private. It is in this world, but it is not of this world. That is to say, the authority of Jesus’ rule and reign is not given by man - it is through the anointing of God and Jesus’ triumph over death itself.

Would Jesus pledge his allegiance to the United States of America? Well, he didn’t submit himself to the authority of Rome. He didn’t pledge allegiance to Caesar. Allegiance to Caesar would run entirely counter to the narrative that unfolds in the Gospel accounts of Jesus’ life, message, gospel, actions, and purpose.

So… No. I absolutely do not believe that Jesus would ever pledge allegiance to the flag of the United States of America.

Instead, I think the underlying question remains for many Americans who profess to follow Jesus as Lord and Savior: what does it mean for you to repent and turn your allegiance to the kingdom of God?

Will you renounce your allegiance to the American empire - to the self-professed saviors and redeemers of your American heaven?

Will you align your life, your identity, your citizenship, your banner and flag to a kingdom that, in so many ways, is the inverted, upside-down, inside-out version of the American dream?

Will you lay down your American dream and Christian nation virtues and pick up your cross to follow Jesus?