Christians are called to love even amid imperfect institutions, imperfect marriages and families, imperfect churches and congregations, and called to love even in our clunky and imperfect society.
Here is a text that can divide a room. What a season to be tasked with a reading which so profoundly points up our obligations in the public square, our obligations to those in authority. At least it is Labor Day weekend, a national holiday in America (perhaps, a soft entree into talking about government, politics, and the like this Sunday?). Romans 13:1-10, the most succinct prooftext for the ordo politicus in the New Testament, is not the apostle Paul institutionalizing religion under the state or compromising his otherwise radical position on Christ’s kingship. Rome, temporary as it is, is subject to Christ and His final triumph, just as is every human kingdom and empire, including America, temporary as it is. But this does not mean we do not pray for Nero (1 Timothy 2:1-5). And it means, positively, that we order ourselves in submission for the sake of peace broadly, and for the sake of care, defense of neighbor, for the sake of love (Romans 13:7, 8, 10).
Whatever your particular politics, or the politics of your hearers, no one really wants to hear this passage of scripture. Old Adam has had his death certificate signed in Holy Baptism, but he still insists absurdly, indeed Monty Python-like, that he is not dead yet and will take the opportunity to mouth off, wherever he is on the political spectrum. Old Adam hates authority. He does not recognize any but his own. “Well, I didn’t vote for him.” “He’s not my president!” These are a couple of his favorite phrases. Romans 13:6 on taxes; as if Old Adam needed another excuse to curse. Our instinct as Christians in the modern west is to think about church and state distinctly, and we get a little tense in the overlap here between God’s Word and our engagement with civil authority. It is natural for a preacher faced with Romans 13 to feel apprehensive or at least cautious!
Hear this, preacher: Romans 13 is not Paul’s treatise on constitutional government. It is not a set-piece to explain how Christians should organize themselves politically. It is also not a defense of any particular nation in any time and place. These words are written to show you your need for a savior and to deliver that savior to you. The way Paul does that here is contextual. You need to read this section of scripture as consistent with the arc of Paul’s argument from Romans 12.
How we engage one another in the public square, how we submit to civil authority, is all a function of having presented ourselves as the wonderfully paradoxical “living sacrifices” of Romans 12:1, holy and pleasing to God. Our boots-on-the-ground, practical, living experience with one another in community, in the world, in real time, is sacrificial, and it is spiritual worship. It is not colored by conformity to the pattern or paradigms of this world (no bowing the neck to secular whims, ideologies, agendas, or political punditry) but is called to be transformed by the renewing of the mind to test and approve what God’s will is, His good, pleasing, and perfect will (Romans 12:2).
Our boots-on-the-ground, practical, living experience with one another in community, in the world, in real time, is sacrificial, and it is spiritual worship.
Yes, I know that is not the pericope at hand this week. But it bears repeating: Paul would have you read Romans 13:1-10 in light of that context. This is about a consistent Christianity, a consistent discipleship, not “special rules” for developing a Christian government. And that consistency is harmonious with the ethic of Jesus as He preaches the Kingdom of Heaven come in Him. Bless those who persecute you (Romans 12:14) and overcome evil with good (Romans12:21) are summed up in Paul’s Romans 13 summary that love fulfills the Law (13:10). Submission (ordering ourselves under authority relative to the estates God has instituted) resides within this larger ethic. It takes the freedom given in Christ and employs it on behalf of the neighbor for her good (refer to Galatians 5:1).
Notice that Old Adam does not think about freedom in that way. Old Adam hears freedom and is deaf to any use of that freedom beyond indulging in lack of restraint, enjoying freedom from consequences and responsibility. But Old Adam does not resent authority because he has been so hard put. Old Adam resents authority, ultimately, because he refuses to love his neighbor. Government just happens to be one arena in which that rebellion emerges.
As you preach the Law this week presented by Romans 13, it would be dishonest to hold out obedience to our Fourth Commandment superiors, be they parents or princes, as if it were owed to them because of their own inherent merit, worthiness, or righteousness. Rulers are not always righteous (in my experience they rarely are!). The point is not that rulers are always righteous, though. The point is Christians are called to love even amid imperfect institutions, imperfect marriages and families, imperfect churches and congregations, and called to love even in our clunky and imperfect society.
Where is the Christ in Romans 13? How will you deliver Him? The hook I encourage you to use here is Christ under Pilate. Deliver the Christ as the one with all authority (Matthew 28:18), who still submits to earthly authority because the Father is accomplishing salvation through the very injustice of the court, the imperial state, the time fully come to redeem those under the Law (Galatians 4:4).
The Christ who submits to authority is not lecturing a political science seminar. Read John 19 and see there a tired Jesus, a fatigued Jesus, a knocked-around Jesus. He is one whose eyes sting still with the blood from His forehead that is clotting around the corners of His eyes and mouth. He is one whose head is bruised, whose jaw does not work as well as it used to, one whose head is hung low as He listens carefully to the friend and lieutenant of Tiberius Caesar. He is one who has spent the night being beaten, mocked, one who has watched the last of His closest friends flee, run away, avoid the police, avoid authorities, and, ultimately, twist the dagger in His heart by denying any association with this man. This Jesus is the Christ who listens to Pilate’s caution and responds, not in sass, not in doctrine, not even with His mood to justify a treasonous retort. This Jesus is the Christ who listens to Pilate’s caution and responds in love. That is how we have to listen to this word. That is what the context tells us. Dear Pilate, dear man, I love you. I am not here to take your office away. I am not here to challenge your authority. I affirm it. My Father gave it you. This does not exonerate you. But as you do your job, I know – and now you know – you are doing My Father’s will. Do not forget that. I love you, and I am fulfilling the Law of love once more, for a man who will be remembered for all time as the one under whom the New Adam suffered.
The Christ who submits to authority is not lecturing a political science seminar.
Christ did it for Pilate, and for other sinners too, like me and you. And that is a profound way to keep Christ at the center of a law pericope, a law sermon. Christ as the fulfiller, the one who fulfills the Law, not in the abstract, not in the absolute, but purposively, on behalf of: For you. You cannot hear Romans 13:10 or any other “fulfill” language in scripture and not hear the Christological overtone. Christ in His active obedience fulfills the Law for you.
Be cautious this week, preacher. Do not preach nationalism. It is profoundly true that you can love your country and be a Christian at the same time. It is just as true that you can be both patriotic and critical of your government. But your major task in proclamation is never to bring folks around to see the world the way you do through the lens of party politics. Your task is to confront with the Law and deliver the Gospel, to kill and make alive, to give them Jesus. Do not preach blind obedience to authorities of any kind. On the other hand, pray and reflect lest your own Old Adam get you distracted by insisting on en-vogue political alignments. Do not waste time stumping for your or anybody else’s party.
Be cautious not to ignore Nero. He is still there. He is in Romans 13, and he is in the White House, and he is at City Hall. Christians are not called to be know-nothings. We have not been called out of the world. But do not let Caesar become bigger than Christ, in this sermon or in your preaching and teaching in general. Ultimately, let Romans 13:8-10 be the place the sermon aims this week. That is not vague or well-rounded. Actually, it is quite specific, practical, and discrete. Love does no harm to the neighbor. Christ took that harm Himself. This is the way Christ engaged the public square, even to death, His life for the world. Now, we as living sacrifices (Romans 12:1) do the same.
God bless your preaching this week!
Additional Resources:
Craft of Preaching-Check out 1517’s resources on Romans 13:1-10.
Concordia Theology-Various helps from Concordia Seminary in St. Louis, MO to assist you preaching Romans 13:1-10.
Lectionary Kick-Start-Check out this fantastic podcast from Craft of Preaching authors Peter Nafzger and David Schmitt as they dig into the texts for this Sunday!
The Pastor’s Workshop-Check out all the great preaching resources from our friends at the Pastor’s Workshop!
