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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 13:7–10. His two-level outline is real structure in the source text, so it is rendered as structure.
We are here taught a lesson of justice and charity.
I.Of justice (Rom 13:7):
Render therefore to all their dues, especially to magistrates, for this refers to what goes before; and likewise to all with whom we have to do. To be just is to give to all their due, to give every body his own. What we have we have as stewards; others have an interest in it, and must have their dues. "Render to God his due in the first place, to yourselves, to you families, your relations, to the commonwealth, to the church, to the poor, to those that you have dealings with in buying, selling, exchanging, etc. Render to all their dues; and that readily and cheerfully, not tarrying till you are by law compelled to it." He specifies,
1.Due taxes: Tribute to whom tribute is due, custom to whom custom. Most of the countries where the gospel was first preached were subject at this time to the Roman yoke, and were made provinces of the empire. He wrote this to the Romans, who, as they were rich, so they were drained by taxes and impositions, to the just and honest payment of which they are here pressed by the apostle. Some distinguish between tribute and custom, understanding by the former constant standing taxes, and by the latter those which were occasionally required, both which are to be faithfully and conscientiously paid as they become legally due. Our Lord was born when his mother went to be taxed; and he enjoined the payment of tribute to Caesar. Many, who in other things seem to be just, yet make no conscience of this, but pass it off with a false ill-favoured maxim, that it is no sin to cheat the king, directly contrary to Paul's rule, Tribute to whom tribute is due.
2.Due respect: Fear to whom fear, honour to whom honour. This sums up the duty which we owe not only to magistrates, but to all superiors, parents, masters, all that are over us in the Lord, according to the fifth commandment: Honour thy father and mother. Compare Lev 19:3, You shall fear every man his mother and his father; not with a fear of amazement, but a loving, reverent, respectful, obediential fear. Where there is not this respect in the heart to our superiors, no other duty will be paid aright.
3.Due payment of debts (Rom 13:8): "Owe no man any thing; that is, do not continue in any one's debt, while you are able to pay it, further than by, at least, the tacit consent of the person to whom you are indebted. Give every one his own. Do not spend that upon yourselves, which you owe to others." The wicked borroweth, and payeth not again, Psa 37:21. Many that are very sensible of the trouble think little of the sin of being in debt.
II.Of charity:
Owe no man any thing; opheilete - you do owe no man any thing; so some read it: "Whatever you owe to any relation, or to any with whom you have to do, it is eminently summer up and included in this debt of love. But to love one another, this is a debt that must be always in the paying, and yet always owing." Love is a debt. The law of God and the interest of mankind make it so. It is not a thing which we are left at liberty about, but it is enjoined us, as the principle and summary of all duty owing one to another; for love is the fulfilling of the law; not perfectly, but it is a good step towards it. It is inclusive of all the duties of the second table, which he specifies, Rom 13:9, and these suppose the love of God. See Jo1 4:20. If the love be sincere, it is accepted as the fulfilling of the law. Surely we serve a good master, that has summed up all our duty in one word, and that a short word and a sweet word - love, the beauty and harmony of the universe. Loving and being loved is all the pleasure, joy, and happiness, of an intelligent being. God is love (Jo1 4:16), and love is his image upon the soul: where it is, the soul is well moulded, and the heart fitted for every good work. Now, to prove that love is the fulfilling of the law, he gives us,
1.An induction of particular precepts, Rom 13:9. He specifies the last five of the ten commandments, which he observes to be all summed up in this royal law, Thou shalt love thy neighbour as thyself - with an as of quality, not of equality - "with the same sincerity that thou lovest thyself, though not in the same measure and degree." He that loves his neighbour as himself will be desirous of the welfare of his neighbour's body, goods, and good name, as of his own. On this is built that golden rule of doing as we would be done by. Were there no restraints of human laws in these things, no punishments incurred (which the malignity of human nature hath made necessary), the law of love would of itself be effectual to prevent all such wrongs and injuries, and to keep peace and good order among us. In the enumeration of these commandments, the apostle puts the seventh before the sixth, and mentions this first, Thou shalt not commit adultery; for though this commonly goes under the name of love (pity it is that so good a word should be so abused) yet it is really as great a violation of it as killing and stealing is, which shows that true brotherly love is love to the souls of our brethren in the first place. He that tempts others to sin, and defiles their minds and consciences, though he may pretend the most passionate love (Pro 7:15, Pro 7:18), does really hate them, just as the devil does, who wars against the soul.
2.A general rule concerning the nature of brotherly love: Love worketh no ill (Rom 13:10) - he that walks in love, that is actuated and governed by a principle of love, worketh no ill; he neither practises nor contrives any ill to his neighbour, to any one that he has any thing to do with: ouk ergazetai. The projecting of evil is in effect the performing of it. Hence devising iniquity is called working evil upon the bed, Mic 2:1. Love intends and designs no ill to any body, is utterly against the doing of that which may turn to the prejudice, offence, or grief of any. It worketh no ill; that is, it prohibits the working of any ill: more is implied than is expressed; it not only worketh no ill, but it worketh all the good that may be, deviseth liberal things. For it is a sin not only to devise evil against thy neighbour, but to withhold good from those to whom it is due; both are forbidden together, Pro 3:27-29. This proves that love is the fulfilling of the law, answers all the end of it; for what else is that but to restrain us from evil-doing, and to constrain us to well-doing? Love is a living active principle of obedience to the whole law. The whole law is written in the heart, if the law of love be there.
Historical interpretation
Three Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But if He had descended from another Father, He never would have made use of the first and greatest commandment of the law; but He would undoubtedly have endeavoured by all means to bring down a greater one than this from the perfect Father, so as not to make use of that which had been given by the God of the law. And Paul in like manner declares, "Love is the fulfilling of the law: "
Whose "love worketh no ill to his neighhour".
neither injuring nor revenging ever, but, in a word, doing good to all according to the image of God. "Love is "then, "the fulfilling of the law; "
And "Love worketh no ill to his neighbour."
Paul is using the words of the law to arrive at the meaning of the gospel. Therefore when he records the fulfilling of the law he ties it to the gospel, demonstrating that both have a single author. Yet in the time of Christ it was necessary to add something, viz., that we should love our enemies as well as our neighbors.… What does it mean to love an enemy, except to choose not to hate him any longer and to seek to do him no harm?… For the Lord himself on the cross prayed for his enemies in order to demonstrate what the fullness of righteousness, which he had taught, actually was.
"Love worketh no ill to his neighbor, therefore love is the fulfilling of the Law."
Observe how it has both virtues, abstinence from evils (for it "worketh no ill," he says), and the working of good deeds. "For it is," he says, "the fulfilling (or filling up) of the Law;" not bringing before us instruction only on moral duties in a concise form, but making the accomplishment of them easy also. For that we should become acquainted with things profitable to us was not all that he was careful for (which is the Law's care), but also with a view to the doing of them it brought us great assistance; accomplishing not some part of the commandments, but the whole sum of virtue in us. Let us then love one another, since in this way we shall also love God, Who loveth us. For in the case of men, if you love a man's beloved, he that loveth him is contentious at it. But here He deemeth thee worthy to share His love, and hateth thee when thou sharest not. For man's love is laden with envy and grudging; but God's is free from all passion, whence also He seeketh for those to share His love. For He says, love thou with Me, and then thyself also will I love the more. You see the words of a vehement lover! If thou love My beloved, then will I also reckon Myself to be greatly beloved of thee. For He vehemently desireth our salvation, and this He showed from of old.
Even not to do good is wrong. For if one sees that one’s neighbor is in danger of starvation, does one not kill him if, while one has an abundance, one does not give him food, though one has not used up one’s own provisions? For anyone who is able to help someone close to death in whatever situation of need kills that person if he does not come to his aid.
The rule of love is that one should wish his friend to have all the good things he wants to have himself and should not wish the evils to befall his friend which he wishes to avoid himself. He shows this benevolence to all men. No evil must be done to any. Love of one’s neighbor works no evil. Let us then love even our enemies as we are commanded, if we wish to be truly unconquered.
Therefore, whatever you do, do it for the love of Christ, and let the intention or end of all your actions look to him. Do nothing for the sake of human praise but everything for the love of God and the desire for eternal life. Then you will see the end of all perfection, and when you have reached it you will want nothing more.
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Summary
Romans 13:10 profoundly declares that genuine love inherently causes no harm to others, thereby serving as the ultimate fulfillment and summation of God's moral law. This verse encapsulates the essence of Christian ethics, asserting that the benevolent and self-giving nature of love naturally leads to righteous conduct, embodying the spirit and intent behind all divine commands concerning human relationships.
Context
Literary Context
This verse is the climactic statement in a section (Romans 13:8-10) where Paul transitions from discussing the believer's submission to governing authorities (Romans 13:1-7) to their interpersonal responsibilities. Paul begins in Romans 13:8 by stating that believers owe nothing to anyone "but to love one another," because "he that loveth another hath fulfilled the law." He then illustrates this by listing several commandments from the Decalogue in Romans 13:9—"Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet"—and concludes that these are "briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself." Romans 13:10 then serves as the logical and theological conclusion, explaining why love fulfills the law: because its very nature is to do no harm, thus encompassing and perfecting all specific prohibitions and injunctions.
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in the heart of the Roman Empire, comprising both Jewish and Gentile believers. This community faced challenges related to cultural differences, legalistic tendencies, and the moral permissiveness of the surrounding pagan society. Paul's emphasis on love as the fulfilling principle of the law would have resonated with Jewish believers familiar with the Mosaic Law, while also providing a universal ethical framework for Gentiles. In a society often characterized by self-interest, power dynamics, and social stratification, Paul's radical call to selfless love (agápē) would have presented a counter-cultural ethos, promoting unity and mutual respect within the nascent Christian community and distinguishing it from the broader Roman world.
Key Themes
Romans 13:10 contributes significantly to several major themes within Romans and Paul's broader theology. Firstly, it underscores Love as the Fulfillment of the Law, arguing that true, active love for one's neighbor naturally leads to obedience to the moral commands of the Old Testament. If one genuinely loves their neighbor, they will not steal from them, lie to them, harm them, or covet what belongs to them. Secondly, it highlights Non-Maleficence, emphasizing that love actively avoids causing harm, injury, or injustice, which is a foundational aspect of how Christian love should manifest in daily interactions. Lastly, this verse reinforces the Centrality of Love in the New Testament's ethical framework, echoing Jesus' own teachings on the greatest commandments: to love God and to love your neighbor as yourself. This concept is deeply rooted in the Old Testament, specifically Leviticus 19:18, which Jesus and Paul both draw upon. Paul's argument here is that love is not merely an emotion but a principle that guides righteous action and brings the law to its intended purpose.
Exposition and Analysis
Key Word Analysis
This term signifies a selfless, divine, unconditional love that chooses the highest good of the other, regardless of their merit or worthiness. It is distinct from mere affection (philía) or erotic desire (erōs) and is often associated with God's own character and actions. In this context, it describes the active, volitional benevolence that Christians are called to extend.
This word denotes something intrinsically worthless, depraved, or injurious. It refers to that which is bad or harmful, not merely in effect but in its inherent nature. When Paul states that love "worketh no ill," he means that love, by its very essence, cannot produce anything morally corrupt, damaging, or wicked towards another person.
This term means "repletion," "completion," or "that which fills up." It suggests that love does not abolish or negate the law but rather brings it to its intended purpose, perfect expression, and full measure. Love is the ultimate aim and summation of the law's moral requirements, providing the substance and meaning that fills out its commands.
Verse Breakdown
"Love worketh no ill to his neighbour"
This clause presents the active, practical manifestation of agápē love. It asserts that genuine, Christ-like love inherently abstains from causing any form of harm—whether physical, emotional, spiritual, or relational—to one's fellow human being. The word "worketh" (G2038, ergázomai) implies an active engagement; love is not passive but actively ensures that no injurious or depraved action (G2556, kakós) is directed towards one's "neighbour" (G4139, plēsíon), which encompasses anyone with whom one interacts. This is a powerful statement of love's protective and benevolent nature.
"therefore love [is] the fulfilling of the law"
This second clause provides the logical consequence and theological justification for the first. The conjunction "therefore" (G3767, oûn) establishes a direct causal link. Because love, by its very nature, "worketh no ill" and actively seeks the good of the other, it naturally embodies and completes the moral requirements of the Mosaic Law. Love (G26, agápē) is presented as the "fulfilling" (G4138, plḗrōma) of the law (G3551, nómos), meaning it is the culmination, the perfect expression, and the ultimate aim of all divine commands concerning human relationships. It is the spirit that gives life and meaning to the letter of the law.
Literary Devices
Romans 13:10 is a masterclass in concise theological expression, employing several literary devices. Its Aphoristic quality makes it a memorable and impactful statement, distilling complex ethical principles into a simple, profound truth. The verse exhibits clear Cause and Effect, establishing a logical progression: because "Love worketh no ill to his neighbour," it naturally follows that "therefore love is the fulfilling of the law." This logical structure reinforces the inherent connection between benevolent action and moral obedience. Furthermore, Paul uses Personification when he says "Love worketh," imbuing love with an active agency, as if it were a living entity performing actions. This emphasizes that love is not merely an emotion but a dynamic force that shapes behavior. Finally, the phrase "the law" functions as a form of Metonymy or Synecdoche, where "love" stands in for the entire moral code, implying that love encompasses and summarizes all ethical obligations, making it the comprehensive virtue that embodies the essence of God's commands.
Theological and Thematic Connections
Romans 13:10 stands as a foundational statement in Pauline theology, asserting that love is not merely one virtue among many, but the comprehensive principle that encapsulates and fulfills all moral obligations. It teaches that the external observance of rules, while important, finds its true meaning and ultimate expression in the internal disposition of self-giving love. This concept elevates love beyond a mere emotion, presenting it as the active, benevolent force that prevents harm and promotes the well-being of others, thereby perfectly embodying the spirit of God's law. When love is the motivating factor, obedience becomes a natural outflow of a transformed heart, rather than a burdensome obligation, reflecting the New Covenant promise of God's law written on our hearts.
Reflection and Application
Romans 13:10 provides a profound and actionable guide for ethical living, shifting our focus from a rigid adherence to external rules to an internal cultivation of love. For believers today, this means understanding that Christian conduct is not primarily about avoiding a list of prohibitions, but about actively embodying a principle that inherently prevents harm and seeks the highest good of others. This calls us to a proactive form of righteousness: it's not enough to simply not steal or not lie; true love compels us to contribute positively to our neighbor's flourishing. This principle challenges us to examine our motivations in every interaction: are our actions truly driven by a genuine desire for the well-being of others, or merely by a desire to avoid punishment or maintain appearances? When love becomes the guiding principle, it transforms our relationships, our communities, and our witness to the world, making our obedience a joyful expression of God's character.
Questions for Reflection
FAQ
Does this verse imply that Christians no longer need to follow the Old Testament Law?
No, Romans 13:10 does not imply that Christians are free from moral obligations or that the Old Testament Law is abolished. Instead, it asserts that love is the fulfillment or completion of the law. This means that love provides the ultimate interpretation and motivation for obeying the moral principles embedded within the Mosaic Law. Jesus himself stated that he did not come to abolish the Law but to fulfill it. When we genuinely love our neighbor, we naturally uphold the spirit and intent of commandments like "You shall not murder," "You shall not steal," or "You shall not covet," because love inherently seeks the good and avoids causing harm. Therefore, love is not a replacement for the law, but rather the perfect lens through which the law is understood and lived out, bringing it to its intended purpose.
Christ-Centered Fulfillment
Romans 13:10 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the quintessential embodiment of the love (agápē) that "worketh no ill" and perfectly fulfills the law. Throughout His earthly ministry, Jesus consistently demonstrated a selfless love that always sought the highest good of others, even those considered enemies or outcasts. His teachings, miracles, and compassionate interactions were all expressions of this love. Most significantly, His sacrificial death on the cross was the supreme act of love, where He, "being found in fashion as a man, humbled himself, and became obedient unto death, even the death of the cross" (Philippians 2:8). He "loved us, and gave himself for us" (Ephesians 5:2), working no ill but bringing ultimate good—redemption, reconciliation, and eternal life—to humanity. By perfectly obeying the Father and laying down His life, Jesus perfectly fulfilled the demands of the Law, not by rigid adherence to its letter alone, but by embodying its spirit through perfect love. Our ability to love as Romans 13:10 commands is not from our own strength, but is empowered by the indwelling Holy Spirit, who pours God's love into our hearts (Romans 5:5). Thus, in Christ, we see the Law's true purpose revealed and the power to live a life of love made possible.