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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
Two Centuries of Reception
11 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.
For in this law given to Adam we recognise in embryo all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself; Thou shalt not kill; Thou shall not commit adultery; Thou shalt not steal; False witness thou shall not utter; Honour thy father and mother; and, That which is another's, shall thou not covet.
Very properly, then, did he sum up the entire teaching of the Creator in this precept of His: "Thou shalt love thy neighbour as thyself." Now, if this is the recapitulation of the law from the very law itself, I am at a loss to know who is the God of the law.
Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.
If you love somebody, you will not kill him. Nor will you commit adultery, steal from him or bear false witness against him. It is the same with all the other commands of the law: love ensures that they are kept.
Moses wrote all this in order to reform the natural law.… Although there may be other laws which Paul has not mentioned, love is the fulfillment of them all. For if the human race had loved from the beginning, there would never have been any wickedness on earth. For the result of unrighteousness is discord.
"For this, Thou shall not commit adultery, Thou shall not kill, Thou shall not steal, Thou shall not bear false witness, and any other commandment, is briefly comprehended in this saying, Thou shalt love thy neighbor as thyself."
He does not say merely it is fulfilled, but "it is briefly comprehended," that is, the whole work of the commandments is concisely and in a few words completed. For the beginning and the end of virtue is love. This it has for its root, this for its groundwork, this for its summit. If then it be both beginning and fulfilment, what is there equal to it? But he does not seek love merely, but intense love. For he does not say merely "love thy neighbor" but, "as thyself." Hence also Christ said that "the Law and the Prophets hang upon" it. And in making two kinds of love, see how He has raised this! For after saying that the first commandment is, "Thou shalt love the Lord thy God," He added a second; and He did not stay, but added, "like unto it; Thou shall love thy neighbor as thyself." What can be equal to this love to man, or this gentleness? That when we were at infinite distance from Him, He brings the love to us into comparison with that toward Himself, and says that "is like unto this." Hence then, to put the measures of either as nearly the same, of the one He says, "with all thy heart, and with all thy soul," but of this towards one's neighbor, He says, "as thyself." But Paul said, that when this did not exist even the other was of no great profit to us. As then we, when we are fond of any one, say, if you love him, then you love me; so He also to show this saith, "is like unto it;" and to Peter, "If thou lovest Me, feed My sheep." (John xxi. 16.)
The whole of righteousness is summed up in the love of one’s neighbor. Unrighteousness is born when we love ourselves more than others. For one who loves his neighbor as himself not only does him no wrong but also does him good. He knows how much he wishes both aspects to be done with regard to himself.
Every law either forbids evil or tells us to do good. Legislators pass the first kind of law in order that we should not harm one another and the second kind in order that we should help one another as far as possible. But they are all summed up in the one command that we should love our neighbor.
No one loves his neighbor unless he loves God, and by loving him as himself, to the limit of his ability, he pours out his love on him so that he too may love God. But if he does not love God, he loves neither himself nor his neighbor.
This law is not written on tables of stone but is shed abroad in our hearts through the Holy Spirit who is given to us.
If a man is well disposed by love for another person, he will not kill the one he loves, nor will he rape his wife, nor will he steal goods or do anything which might harm them.
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Summary
Romans 13:9 masterfully encapsulates the essence of God's moral law, demonstrating that the diverse commands of the Decalogue, particularly those governing human relationships, are fundamentally summarized and fulfilled by the singular principle of love. Paul asserts that prohibitions against adultery, murder, theft, false witness, and coveting, along with any other commandment concerning interpersonal conduct, are all comprehensively contained within the divine mandate to "love thy neighbour as thyself." This foundational truth reveals love not merely as a virtue, but as the ultimate interpretive key and active expression of righteousness in the believer's life.
Context
Literary Context
Romans 13:9 is deeply embedded within a larger discourse (Romans 12-15) where Paul transitions from theological exposition to practical Christian living. Specifically, it follows Paul's instructions regarding submission to governing authorities in Romans 13:1-7 and immediately elaborates on the command to "owe no man any thing, but to love one another" found in Romans 13:8. The listing of specific commandments from the Decalogue serves as concrete examples of how a lack of love manifests in harmful actions against one's neighbor. By demonstrating that love fulfills these specific prohibitions, Paul reinforces his overarching argument that love is the active principle that undergirds and completes the law, rather than nullifying it. This section thus bridges the gap between abstract theological principles and tangible ethical conduct within the Christian community and society at large.
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in the heart of the Roman Empire, a society characterized by a complex legal system and a variety of moral philosophies. While Roman law provided a framework for public order, it did not necessarily align with the ethical demands of God's covenantal law. The Jewish community within Rome, and by extension Jewish Christians, would have been intimately familiar with the Mosaic Law, particularly the Ten Commandments. Paul's argument in Romans 13:9 would have resonated with their understanding of divine commands, while simultaneously offering a profound reinterpretation through the lens of Christ-centered love. The concept of "neighbor" in Jewish thought, originating from Leviticus 19:18, primarily referred to fellow Israelites, but Jesus expanded this understanding to include all humanity, even enemies, as seen in the parable of the Good Samaritan. Paul's reiteration of this command in a Roman context underscores the universal applicability of Christian love beyond ethnic or social boundaries.
Key Themes
This verse powerfully contributes to several key themes in Romans and Pauline theology. The most prominent is Love as the Fulfillment of the Law, which asserts that genuine love for others naturally leads to the observance of God's moral precepts, making external adherence to rules secondary to the internal motivation of love. This theme is echoed in Galatians 5:14, where Paul states, "For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself." Another significant theme is The Unity of God's Commandments, demonstrating that seemingly disparate rules are interconnected and stem from the foundational command to love. This simplifies and unifies the moral demands of the Law, moving beyond a legalistic checklist to a holistic principle. Furthermore, the emphasis on "love thy neighbour as thyself" highlights Neighborly Love as the outward-focused nature of Christian ethics, stressing that faith is not merely about internal piety but about how believers interact with and treat those around them. This concept is central to Jesus' teaching on the two greatest commandments in Matthew 22:37-40. Finally, the verse provides a framework for Practical Christian Living, illustrating that if one truly loves their neighbor, they will naturally refrain from actions that harm or exploit them, such as those explicitly listed.
Exposition and Analysis
Key Word Analysis
This word (G346) literally means "to sum up," "to bring under a head," or "to recapitulate." Paul uses it to convey the idea that all the specific commandments, particularly those related to human interaction, are gathered together and find their ultimate expression and summary in the single principle of love. It suggests a comprehensive inclusion and a thematic condensation, indicating that love is the overarching principle that gives meaning and purpose to the individual commands.
The verb "agapáō" (G25) refers to a volitional, self-sacrificial, and unconditional love, distinct from mere affection or familial bond. In the biblical context, it describes the very nature of God and the kind of love He calls His people to embody. This love is not primarily an emotion but a commitment to the well-being and highest good of the other, even if it requires personal sacrifice. It is the active, benevolent concern that undergirds all righteous interpersonal conduct.
This term (G4139) denotes someone who is "close by" or "near." While its Old Testament context often referred to fellow Israelites, Jesus expanded its meaning to encompass anyone with whom one interacts, regardless of background, ethnicity, or even relationship. In Romans 13:9, "neighbor" refers to any person one encounters, emphasizing that the principle of love extends universally to all humanity, not just to those within one's immediate community or social circle.
Verse Breakdown
"For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet"
Paul begins by listing five specific prohibitions from the Decalogue (Exodus 20:13-17, Deuteronomy 5:17-21). These commandments are chosen because they directly relate to how one treats their fellow human beings. They represent fundamental ethical boundaries that, if crossed, inflict direct harm or injustice upon one's neighbor. The inclusion of "covet" is significant as it addresses the internal desire that often precedes outward sinful actions, highlighting that love governs not only actions but also the heart's inclinations.
"and if [there be] any other commandment, it is briefly comprehended in this saying"
This clause broadens the scope beyond the explicitly listed commandments. Paul asserts that any other divine command, particularly those pertaining to human relationships (the "second table" of the Law), is summarized and contained within the principle he is about to state. The phrase "briefly comprehended" (ἀνακεφαλαιοῦται) signifies that love acts as the unifying head or summary, gathering all these diverse ethical directives into one overarching truth.
"namely, Thou shalt love thy neighbour as thyself"
This is the climactic statement, a direct quotation from Leviticus 19:18. It is presented as the singular, comprehensive principle that encompasses and fulfills all the preceding commandments. To "love thy neighbour as thyself" implies treating others with the same care, respect, and concern for their well-being that one naturally has for oneself. This love is the active, positive fulfillment of the law, making the negative prohibitions unnecessary for one who truly loves.
Literary Devices
Paul employs several effective Literary Devices in Romans 13:9. The most prominent is Enumeration, where he lists specific commandments ("Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet"). This technique provides concrete examples, grounding his abstract theological point in tangible, well-known moral precepts. Following this, he uses Summary or Recapitulation, explicitly stating that all these, and indeed "any other commandment," are "briefly comprehended" in a single principle. This acts as a powerful rhetorical move, taking a multiplicity of rules and distilling them into a unified, accessible truth. The verse also features Quotation, directly citing Leviticus 19:18, which lends scriptural authority and historical weight to his argument, connecting New Testament ethics directly to Old Testament revelation. Finally, there is an element of Synecdoche, where the specific commandments listed represent the broader category of all laws pertaining to human interaction, with the singular command to love the neighbor standing in for the entire ethical code.
Theological and Thematic Connections
Romans 13:9 stands as a pivotal theological statement, asserting that love is not merely an emotion or a virtue, but the very essence and fulfillment of God's moral law concerning human relationships. It shifts the focus from a legalistic adherence to external rules to an internal, Spirit-empowered motivation that naturally produces righteous behavior. This understanding elevates love to the supreme ethical principle, demonstrating that when one genuinely loves their neighbor as themselves, they inherently uphold the spirit and intent of all commandments designed to protect and promote human flourishing. This concept resonates deeply with the teachings of Jesus, who identified loving God and loving one's neighbor as the two greatest commandments, upon which "hang all the law and the prophets" (Matthew 22:37-40). It underscores the New Covenant emphasis on a transformed heart that desires to please God through loving actions, rather than a mere outward conformity to regulations.
Reflection and Application
Romans 13:9 challenges believers to move beyond a minimalist approach to ethics—simply avoiding what is forbidden—and to embrace a maximalist, proactive ethic of love. It calls us to cultivate a heart that genuinely seeks the well-being of others, treating them with the same care, respect, and consideration we desire for ourselves. This means actively pursuing justice, showing compassion, extending forgiveness, and working for the good of those around us, even when it is inconvenient or costly. When love becomes the driving force, the specific prohibitions against harming others become not burdensome rules, but natural expressions of our transformed nature. This verse encourages self-examination: do my daily interactions, my words, my financial decisions, and my attitudes truly reflect a genuine love for my neighbor, or am I merely adhering to external standards? It reminds us that love is the most powerful and comprehensive ethic for navigating our relationships in a way that honors God and blesses our community.
Questions for Reflection
FAQ
Why does Paul list only some of the Ten Commandments, and not all of them?
Paul selectively lists commandments from the "second table" of the Decalogue (Exodus 20:12-17), which specifically deal with human-to-human relationships: "Thou shalt not commit adultery," "Thou shalt not kill," "Thou shalt not steal," "Thou shalt not bear false witness," and "Thou shalt not covet." He omits the first four commandments, which pertain to one's relationship with God (e.g., "Thou shalt have no other gods before me," "Thou shalt not take the name of the Lord thy God in vain"). This is because Paul's immediate context in Romans 13:8 is about how believers are to "love one another," and the command to "love thy neighbour as thyself" directly addresses these interpersonal duties. By listing these specific examples, Paul illustrates concretely how a lack of love manifests in actions that harm one's neighbor, thus showing that love prevents such transgressions and fulfills the law's intent.
What does "love thy neighbour as thyself" truly mean in a practical sense?
This command, originally from Leviticus 19:18, means treating others with the same care, respect, and concern for their well-being that one naturally extends to oneself. It's not about self-love being the object of our love for others, but rather the standard or measure by which we love them. Practically, it means actively seeking their good, protecting their dignity, refraining from actions that would harm them (as the listed commandments illustrate), and desiring for them the same blessings and justice we desire for ourselves. Jesus expanded the definition of "neighbor" to include even those we might consider enemies or strangers (Luke 10:25-37), making this a universal ethical principle for all human interaction.
Christ-Centered Fulfillment
Romans 13:9 finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the embodiment of the law and the perfect exemplar of love. Jesus not only perfectly kept every commandment, but He also revealed the true essence of God's law as being rooted in love—love for God and love for neighbor (Matthew 22:37-40). In His life, ministry, and especially His atoning death, Christ demonstrated the ultimate act of loving His neighbor (humanity) by sacrificing Himself for their salvation (John 15:13). Through His Spirit, believers are empowered to live out this "royal law" (James 2:8), not by mere human effort or legalistic striving, but by the transformative power of God's love poured into their hearts (Romans 5:5). Thus, the Christian's ability to love their neighbor as themselves is a direct consequence of Christ's work in them, making love the defining characteristic of those who follow Him and the ultimate fulfillment of the law's righteous demands in the New Covenant.