Romans 13

Romans 13 is a key text of the Christian Scriptures. Romans 13 therefore plays an important role in the theology of Martin Luther.

When you see a reference to "Romans 13," what comes to mind? Perhaps you're thinking about Christian partisans of whoever the current president is who use this text to silence any and all criticism of "the government" or at least of "their" president--as if the president is "the government."

Depending on who those partisans are, they might advocate for a type of strict compliance with whatever policies and rules "their" government has been rolling out: "You must obey these rules because God..." Of course, that's off-putting, especially when we see these same people complain about "tyranny" and "government overreach" when the president is a member of the other party.

Still, while any reference to "Romans 13" may cause your eyes to role, it is an important text because it teaches that God instituted the government. It also teaches what the government's job is--praising those who do good and punishing those who do evil. And to the extent the government does these things, it functions as God's minister or servant we should not resist. Evidently, this is very important.

But this is not all "Romans 13" teaches. It also teaches love as the fulfillment of the law and following Christ's example in overcoming the works of darkness. This too is very important, but for some reason, it does not normally come to mind when people think and talk about "Romans 13" these days.

As a rule, we look to the words of a text in their context when determining the meaning of those words. So it's stands to reason that we shouldn't stop at Romans 13:7 when thinking about what government should and should not do. We should keep reading because St. Paul kept writing.

To "keep reading" and thereby broaden our understanding of "Romans 13," I've translated a sermon Luther preached on Romans 13:8-10 and made it available here. In these verses, Paul teaches that loving the neighbor as oneself is the fulfillment and summary of the whole law and that this love does not hurt the neighbor.

Luther took this to mean that because love is the summary and fulfillment of the law, love is the "chief law" and "empress of the law" that requires all laws to serve and benefit the neighbor. The law summarized and ruled by love is therefore not about blind obedience, that is, blindly doing what the law requires, even if it hurts the neighbor. The law, in other words, is not some abstract checklist that we can go through at the end of the day to tally up our compliance, without ever thinking about love as the purpose of the law. Instead, because it is fulfilled in love, the law--every law--ultimately directs us to our needy neighbor, requiring us to use everything God has given us to help them.

Mindful that Romans 13:1-7 precedes Romans 13:8-10, Luther called on government leaders to apply their laws in such a way: Not as abstract rules that must be complied with "no matter what," but as rules that guide our interactions in society in a way that is truly beneficial for those in need. Luther, in other words, called for a prudent use of laws in the sense of fostering a virtuous life in the service of others by doing the right thing at the right time in the right way.

In this context, Luther quoted a proverb already the ancient Romans knew and that crystallizes a key experience in human life together after the fall into sin: summum jus, summa injuria--the strictest justice causes the greatest injury. Tempering the law by prudence--i.e., love--is therefore not something specifically Christian. It's reasonable, consistent with the natural law implanted in reason and therefore common to all human beings. And because God implanted the natural law in all human beings, it is consistent with what the same God teaches in Holy Scripture.

As a result, Romans 13:8-10 does not only apply to government laws. It also summarizes the life Christians--and all people--are called to live in this world. They are to live according to the law--the Ten Commandments (Exodus 20:1-17)--and to do so in love and prudence, that is, in a way that truly benefits their neighbor.

This sounds simple enough. But Luther explains:

This commandment of love is a short commandment and a long commandment. It is a single commandment and many commandments. It is no commandment and all commandments. It is short and simple in itself. Its meaning is quickly grasped. But this commandment is long and many when it comes to putting it into practice. For it comprehends and masters all commandments. And it is no commandment if you look at the works, because it has no specific work attached to it that could be identified by name. But it is all commandments because the works of all commandments are, and should be, its works. This is how the commandment of love abrogates all commandments even as it establishes all commandments. All this means is that we should know and learn not to keep or respect any commandment or any work beyond what love demands.

Evidently, our whole life on earth will not be enough to begin to understand and put into practice what this one simple commandment--love your neighbor as yourself--encompasses. But here it is.

As Luther explained in his sermon on Romans 13:8-10, we will only make a meaningful beginning on this journey of love, if we start with faith in Christ--faith in Christ that justifies us, that makes us good in God's sight, and that brings with it the Holy Spirit who enables us to begin to love the neighbor from a pure heart, that is, freely, without expecting anything in return from God or the neighbor.

So, next time you hear someone refer to "Romans 13," don't roll your eyes because you know it's all about loving the neighbor as yourself.