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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
10 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.
And it [the divine word] teaches us to render all things to all, "honour to whom honour, fear to whom fear, tribute to whom tribute; to owe no man anything, but to love all."
So far as concerns the honors due to king or emperor, we have a clear ruling to be subject in all obedience, according to the apostle’s command, to magistrates and princes and those in authority, but within the limits of Christian discipline, i.e., so long as we keep ourselves free of idolatry.
The authorities demand taxes on our property and revenue from our business transactions. What can I say? Jesus Christ himself was obliged to pay taxes, not because he owed anything but so as not to cause scandal. If he who owed nothing to Caesar and who had every right to refuse to pay taxes nevertheless agreed to pay them, who are we to refuse to do so?
That humility and quietness are to be maintained in all things. In Isaiah: "Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words? " On this same thing in the Gospel according to Matthew: "Blessed are the meek, for they shall inherit the earth." Of this same thing, too, according to Luke: "He that shall be least among you all, the same shall be great." Also in the same lace: "Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted." Of this same thing to the Romans: "Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee." Of this same thing in the thirty-third Psalm: And He shall save the lowly in spirit." Also to the Romans: "Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another." Also in the Gospel according to Matthew: "They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master." Also in the Gospel according to John: "The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them." Also in the eighty-first Psalm: "Do justice to the poor and lowly."
Be subject to all royal power and dominion in things which are pleasing to God, as to the ministers of God, and the punishers of the ungodly. Render all the fear that is due to them, all offerings, all customs, all honour, gifts, and taxes. For this is God's command, that you owe nothing to any one but the pledge of love, which God has commanded by Christ.
Giving honor to the powers that be in this world may have the effect that, if they see the humility of Christ’s servants, they may praise rather than curse the gospel’s teaching.
"Render therefore to all their dues; tribute to whom tribute, custom to whom custom, fear to whom fear, honor to whom honor."
He still keeps upon the same line, bidding them pay them not money only, but honor and fear. And how is it when he said above, "Wilt thou not be afraid of the power? do that which is good;" that he here says "render fear?" He does it meaning exceeding honor, and not the fear which comes from a bad conscience, which he alluded to before And it is not "give," that he says, but "render" (or "give back"), and then adds to it, the "dues." For it is not a favor that you confer by so doing, since the thing is matter of due. And if you do it not, you will be punished as Obstinate. Do not suppose that you are lowering yourself, and detracting from the dignity of your own philosophy, if you rise up at the presence of a ruler, or if you uncover your head. For if he laid these laws down at that time, when the rulers were Gentiles, much more ought this to be done with them now they are believers. But if you mean to say, that you are entrusted with greater privileges, be informed that this is not thy time. For thou art a stranger and a sojourner. A time will be when thou shalt appear brighter than all. Now thy "life is hid with Christ in God. When Christ shall appear, then shall ye also appear with Him in glory" (Col. iii. 3, 4.) Seek not then in this life of accidents thy change, but even if thou hast to be with fear in a ruler's presence, do not think that this is unworthy thy noble birth. For so God willeth, that the ruler who has his place marked by Him, should have his own power; And when he who is conscious of no evil in himself, stands with fear in the judge's presence, much more will he who doth evil things be affrighted, and thou in this way wilt be the more respected. For it is not from honoring that the lowering of self comes but from dishonoring him. And the ruler will treat thee with greater respect, and he will glorify thy Master owing to this, even if he be an unbeliever.
Even alms can be called a due. Revenue is ours to give to those who are passing by or to those who are seated by the roadside while we pass by.… Fear as well as honor must be given to those who are your superiors but only honor to your peers.
“Taxes” refers to property taxes; “revenue” refers to sales taxes.
“Taxes” and “revenue” are the same thing.
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Summary
Romans 13:7 serves as a comprehensive summation of a Christian's civic and social responsibilities, urging believers to diligently fulfill all obligations—both financial and relational—to every individual and institution to whom they are due. This verse extends the principle of submission to governing authorities, previously discussed by Paul, into a broader ethical mandate for integrity, respect, and righteous conduct in all spheres of life, reflecting the transformative power of the Gospel through obedient living.
Context
Literary Context
Romans 13:7 concludes Paul's profound exhortation on the Christian's relationship with governing authorities, which begins in Romans 13:1. The preceding verses establish that all authority is ordained by God, and rulers serve as "ministers of God" to maintain order, punish evil, and commend good. Paul argues that submission is not merely for fear of punishment but also for conscience' sake, directly leading to the practical implications of paying taxes and fulfilling duties. Verse 7 acts as a capstone, broadening the scope from just governmental obligations to a universal principle of rendering what is rightfully owed to all people, whether in financial terms (tribute, custom) or relational terms (fear, honor).
Historical & Cultural Context
First-century Roman society, under imperial rule, had a complex and often oppressive taxation system. Direct taxes (like the tributum soli on land or tributum capitis on persons) and indirect taxes (such as customs duties, tolls, and market taxes) were common. Paul's audience in Rome would have been intimately familiar with these levies. Furthermore, Roman society was highly stratified, with clear expectations of deference and honor shown to those in positions of power, from emperors and magistrates to masters and elders. Christians, often viewed with suspicion for their monotheism and refusal to participate in the imperial cult, needed clear guidance on how to navigate their civic duties while maintaining their distinct identity as followers of Christ. Paul's instruction here counters any potential revolutionary or anarchic tendencies, advocating for responsible citizenship within the existing societal framework.
Key Themes
This verse powerfully contributes to several overarching themes in Romans and Paul's broader theology. It underscores the theme of Civic Responsibility, emphasizing that believers are to be exemplary citizens, fulfilling legal and societal duties without evasion, thereby contributing to the common welfare. It also highlights Respect for Authority, not just governmental but any legitimate authority, as an extension of honoring God who ordains such structures. This aligns with the broader theme of Love as the Fulfillment of the Law, as seen in Romans 13:8-10, where Paul argues that loving one's neighbor inherently includes fulfilling obligations and not causing harm. Finally, it speaks to the theme of Christian Witness, demonstrating that by diligently fulfilling these duties, believers live out their faith in a way that is commendable and distinguishes them as people of integrity in a fallen world, echoing the call to live honorably among the Gentiles in 1 Peter 2:12.
Exposition and Analysis
Key Word Analysis
This verb signifies "to give back," "to pay back," or "to fulfill an obligation." It implies that the actions commanded are not voluntary contributions or charitable acts, but rather the discharge of debts or duties that are rightfully owed. The word conveys the idea of returning something that is due, emphasizing the justice and integrity inherent in fulfilling one's responsibilities.
Refers specifically to a direct tax, typically an individual assessment levied on persons (like a poll tax) or property (like a land tax). This distinguishes it from other forms of taxation and highlights the personal and unavoidable nature of this financial obligation. It is a burden (a "load") that is borne by individuals or households as a direct contribution to the governing authority.
While literally meaning "alarm" or "fright," in this context, "fear" does not denote terror or dread but rather a profound, respectful awe or reverence. It signifies the appropriate deference and solemn regard due to those in positions of authority, recognizing their divinely appointed role and the power they wield, rather than a servile or cowering fear.
Verse Breakdown
"Render therefore to all their dues"
This opening clause serves as the overarching command, linking back to the preceding discussion on submission to authorities. "Therefore" (G3767, oûn') indicates a logical conclusion. The command is to "give back" or "pay what is owed" (G591, apodídōmi') not just to authorities, but "to all" (G3956, pâs') people, whatever is "due" (G3782, opheilḗ'). This establishes a universal principle of ethical obligation and integrity in all relationships, extending beyond just the government.
"tribute to whom tribute [is due]"
This specifies the first category of "dues": financial obligations in the form of direct taxes. It reiterates the command to pay the specific "tribute" (G5411, phóros') owed to those who are authorized to collect it, directly addressing the practical aspect of civic responsibility.
"custom to whom custom"
This clause specifies the second category of financial dues: indirect taxes, duties, or tolls (G5056, télos'). These were typically collected on goods, imports, exports, or travel. The repetition of the structure emphasizes the comprehensive nature of financial obligations—both direct and indirect taxes must be paid.
"fear to whom fear"
Shifting from financial to relational dues, this command calls for the appropriate "fear" (G5401, phóbos') or respectful awe to be shown to those who are due such reverence. This applies particularly to those in positions of power or authority whose office commands a certain level of respect and solemn regard.
"honour to whom honour"
The final clause specifies the last category of relational dues: "honour" (G5092, timḗ'), which denotes esteem, value, dignity, or high regard. This is to be given to those who, by virtue of their position, character, or contribution, are worthy of such esteem. This encompasses a broader range of relationships, from elders and parents to respected leaders and benefactors.
Literary Devices
Romans 13:7 employs several powerful literary devices that enhance its clarity and impact. The most prominent is Anaphora, the repetition of the phrase "to whom" (Greek: hō) at the beginning of successive clauses ("tribute to whom tribute," "custom to whom custom," "fear to whom fear," "honour to whom honour"). This repetitive structure creates a strong rhythmic emphasis, underscoring the comprehensive and categorical nature of the command. Closely related is Parallelism, where the clauses are structurally balanced and correspond in meaning, creating a sense of completeness and order. Each "due" is paired with its rightful recipient, reinforcing the idea that specific obligations are tied to specific individuals or roles. Furthermore, the verse uses a form of Merism, where two opposing or complementary parts represent the whole. By listing both financial obligations ("tribute," "custom") and relational obligations ("fear," "honour"), Paul covers the entire spectrum of a Christian's duties to society, implying that all forms of "dues" must be rendered.
Theological and Thematic Connections
Romans 13:7 articulates a profound theological principle: that fulfilling one's civic and social obligations is not merely a matter of legal compliance but an act of obedience to God. Since all authority is ultimately derived from God, honoring human authorities, paying taxes, and showing due respect become expressions of one's reverence for the divine order. This command is rooted in the belief that God uses earthly structures, even imperfect ones, to maintain order and restrain evil, thereby creating an environment where the gospel can flourish. By faithfully rendering what is due, believers demonstrate the transformative power of their faith, living out the love for neighbor that is the fulfillment of the law, and presenting a compelling witness to the world of a faith that is both heavenly-minded and earthly-good.
Reflection and Application
Romans 13:7 provides a timeless and practical directive for how believers should engage with the world around them. It calls us to be exemplary citizens, not just in word, but in deed. This means a commitment to financial integrity, paying taxes and fulfilling contracts honestly and without evasion, recognizing that these are not optional contributions but duties owed. It also demands a posture of respect and honor towards all people, especially those in authority, regardless of our personal opinions about them or their policies. While we are called to speak truth to power and advocate for justice, this must always be done with a foundational respect for the office and the individual. Ultimately, living out this verse means embodying Christian integrity in every interaction, demonstrating that our faith makes us better neighbors, more responsible citizens, and more trustworthy individuals, reflecting the character of Christ in all our dealings.
Questions for Reflection
FAQ
Does Romans 13:7 mean Christians must always obey governing authorities without question, even if they are corrupt or unjust?
Romans 13:7, in conjunction with the preceding verses, calls for submission and the rendering of what is due to authorities. However, this submission is not absolute or unconditional. The primary allegiance of a Christian is always to God. When human laws or commands directly contradict God's revealed will (as seen in Acts 5:29), believers are obligated to obey God rather than men. Paul's command here assumes that authorities generally fulfill their God-given role of maintaining order and punishing evil. While we are to pay taxes and show respect, this does not preclude prophetic critique, peaceful protest, or advocating for justice within the legal framework, especially when authorities fail to uphold their divine mandate or actively promote unrighteousness. The "fear" and "honor" are for the office and the principle of order, not necessarily for the personal character or every directive of the officeholder.
Christ-Centered Fulfillment
Romans 13:7, with its call to render all dues—tribute, custom, fear, and honor—finds its ultimate fulfillment and perfect example in Jesus Christ. Our Lord Himself lived a life of perfect submission to the Father's will and, remarkably, to earthly authorities, even when they were unjust. He paid the temple tax, instructing Peter to "render unto Caesar the things which are Caesar's" (Matthew 22:21), thereby demonstrating that faithful citizenship in God's kingdom does not negate responsible engagement with earthly powers. Christ perfectly embodied the principle of giving "honor to whom honor" is due, even as He challenged the corrupt systems of His day with divine authority. His life teaches us that true submission is not weakness but a powerful act of obedience that ultimately points to the supreme authority of God. As believers, we are called to follow His example, living as citizens of heaven (as described in Philippians 3:20) while faithfully and honorably fulfilling our earthly obligations, thereby reflecting the righteousness and love of Christ to a watching world and anticipating the day when all authority will be perfectly submitted to the King of kings and Lord of lords.