Render to All Their Dues; Owe No Man Anything but to Love One Another (Romans 13:2–8)

Rom. 13:2. Whosoever therefore resists the power, resists the ordinance of God: and they that resist shall receive to themselves damnation.

“The Apostle, having said who established the powers, adds: ‘Whosoever therefore resists the power, resists the ordinance of God.’ See where the matter leads, what fear he inspires, and how he proves that to obey the rulers is our duty. Lest someone among the faithful say: you humble us and make us despicable, subjecting to (earthly) rulers those who have been allotted the Heavenly Kingdom—the Apostle proves that even in this case he subjects them not to (earthly) rulers but again to God. For he who submits to authority obeys God. Nevertheless, the Apostle does not say this directly and in such words: whoever heeds the ruler obeys God; but he terrifies by contraries, and confirms the same thing with greater force, saying: whoever does not obey the ruler resists God, who ordained the powers; and everywhere he strives to teach that obedience to authority is not some voluntary concession on our part but our duty. By such instructions the Apostle encouraged both the faithful to obedience and disposed even unbelieving rulers favorably toward Christian godliness. At that time, rumor was spread everywhere that the Apostles were rebels and innovators who by word and deed sought to undermine the public order. But by proving that our common Master commands all His worshippers to observe these ordinances, one can both stop the mouths of slanderers accusing us of innovation and defend the true doctrine with greater boldness. Therefore, do not be ashamed of submission, says the Apostle. This law God gave and sternly avenges those who despise it. If you disobey, He will punish you, not lightly but in the strictest manner; no excuse will save you, moreover, from men you will suffer the harshest punishment, for no one will defend you, and you will greatly anger God. This is exactly what the Apostle teaches when he says: ‘they that resist shall receive to themselves damnation’” (Saint Chrysostom).

“shall receive damnation”, κρίμα λήμψονται—will receive κρίμα—condemnation and punishment as a result: for it means both.

Rom. 13:3. For rulers are not a terror to good works, but to the evil. Will you then not be afraid of the power? Do that which is good, and you shall have praise of the same.

“After working through fear, the Apostle proves the benefit of obedience and persuades by reason, saying: ‘For rulers are not a terror to good works, but to the evil’ (that is, “to those who do evil deeds, not good ones” (Oecumenius)). Before, he dealt a deep wound, brought his listeners to fear; now he eases again and, like a wise physician, gives soothing medicine, comforts, says: what do you fear? What do you dread? Does the ruler scold one who does good? Is he fearful for one who strives for virtue? Therefore the Apostle adds: ‘Will you then not be afraid of the power? Do that which is good, and you shall have praise of the same.’ Do you see how he reconciles the one who does good with the ruler, showing that the ruler is appointed to praise him? Do you see how he disarms every resentment” (Saint Chrysostom).

Rom. 13:4. For he is the minister of God to you for good. But if you do that which is evil, be afraid; for he bears not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that does evil.

“For he is the minister of God to you for good.” “The ruler is not only not fearful for you but even praises you; he not only does not hinder you but also helps you. If he praises and helps, why do you not submit? He makes your labors in virtue easier even by punishing the evil and heaping benefits and honors on the good, thus cooperating with God’s will—in which sense the Apostle called him God’s servant. Consider: I advise you to be chaste; and he too demands it by law. I persuade you not to be greedy or rapacious; and he too is set over that as judge. Therefore, he is our fellow-worker and helper; for this he was appointed by God. Thus, in a twofold respect he is worthy of our respect—both as God’s messenger and as one assigned to the same work as we. And so he is your servant for good, being God’s servant. How is he your servant? By protecting you from the evil, preventing the harm they might cause you, and giving you freedom to do good. He serves you for good also in that he makes you fear for evil and thus turns you from it toward virtue” (Saint Chrysostom) and (Photius at Oecumenius).

“‘But if you do that which is evil, be afraid.’ Therefore, the ruler is not the cause of fear, but our own vices are. ‘for he bears not the sword in vain’. Do you see how the Apostle represents him armed like a warrior, so as to make him fearful for transgressors of the law? ‘for he is the minister of God, a revenger to execute wrath upon him that does evil.’ And lest you, hearing of punishment and the sword, run away, the Apostle again confirms that the ruler carries out God’s law. What does it matter to you if he himself does not know this? It is enough that God ordained it thus. Therefore, if the ruler, whether punishing or rewarding, is God’s servant because he guards virtue and pursues vice, which God Himself desires, why do you resist him who brings so much good and furthers your welfare? Many at first strove to live virtuously for their rulers, and afterward became attached to virtue through the fear of God. The common people are not so moved by the future as by the present. And he who by both fear and honor predisposes the hearts of men so that they are more ready to receive the word of teaching is justly called God’s servant” (Saint Chrysostom).

“a revenger to execute wrath”, εἰς ὀργήν—not to punishment but to terror: for punishment is already contained in the word: “a revenger”, one who repays—which in relation to the evil is carried out through punishment. “The ruler, as he serves God in praising the good, so also in punishing the evil, imitates God in being angry at them and exacting from them”—and thereby inspires fear in them (Photius at Oecumenius).

Rom. 13:5. Wherefore you must needs be subject, not only for wrath, but also for conscience sake.

One must obey not only from fear of punishment but also from conscience, from a sense of duty. Conscience always stands for the recognized will of God. Therefore the Apostle, having pointed out in the rulers the servants of God and sanctified obedience to them by God’s will, concludes: you must obey not only from fear, but even if there were no fear at all, from conscience. The blessed Theodoret writes: “wrath the Apostle called punishment (fear of punishment). And he commands obedience for both reasons: both from fear of punishment and to fulfill one’s duty; for this he called conscience.” “Even if there were no fear from the authorities, we add the words of Photius, conscience compels you to listen to him and obey him. The evil obey him against their will from fear, but zealots of order and goodness should obey him from conscience, willingly and from the heart.”

Saint Chrysostom interprets this passage thus: “What does it mean: not only for wrath? You must obey, says the Apostle, not only because, in not submitting to the ruler, you resist God and thereby bring upon yourself great calamities from both God and men; but also because the ruler, as guardian of peace and civil order, is your greatest benefactor. By thousands of advantages of the state, we are obliged to our governments. As soon as government is removed, everything falls apart; neither cities nor villages nor houses nor markets nor any other institution stands firm; on the contrary, everything is overthrown because the strongest devour the weakest. Therefore, even if those who disobey were not pursued by wrath, you ought even then to maintain submission, lest you appear conscienceless and ungrateful to your benefactor.”

Rom. 13:6. For for this cause pay you tribute also: for they are God’s ministers, attending continually upon this very thing.

“For for this cause pay you tribute.” Without enumerating all the benefits which states owe to their governments and what they are—good order, peace, and other services, both military and civil—the Apostle brings one following proof for all of that. By paying tribute to the government, he says, you yourself testify that it brings benefits to you. Notice the wisdom and skill of the blessed Paul. That which was regarded as burdensome and intolerable—namely, taxes—he turns into a proof of the government’s care. For what, he asks, do we pay tribute to the king? Is it not because he cares for us? Is this not a reward to the ruler for his care? We would not pay tribute if we did not know beforehand that the protection of authority would be beneficial to us. On the contrary, from ancient times, by common agreement, it has been accepted by all that rulers are maintained at our expense; because they, leaving their own affairs, care for public matters and spend all their time in concern that our property be secure.

“Having brought forward external arguments, the Apostle again returns to his former proof; for in this way he could more easily win over the faithful. Therefore he again shows that this is God’s will, with which he concludes his exhortations, saying: ‘for they are God’s ministers.’ Then, depicting the labors and anxieties connected with authority, he adds: ‘attending continually upon this very thing’—that is, all their life is devoted to this, all their cares are so that you may enjoy peace. (‘Attending continually,’ προσκαρτεροῦντες—and this word means: to toil at something without sleep). Therefore, in another epistle Paul not only commands submission to rulers but also prayer for them; moreover, he shows the common benefit that results, adding: ‘that we may lead a quiet and peaceable life’ (1 Tim. 2:2). For rulers greatly contribute to the quietness of our present life by arming themselves against enemies, repelling them, quelling internal uprisings, and settling all disputes. Do not tell me that some use power for evil; on the contrary, observe the order of the civil system and judge how much wisdom there was in him who established this in the beginning” (Saint Chrysostom).

Rom. 13:7. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

“Tribute,” φόρος—a tax, τέλος. The blessed Theodoret interprets these words thus: “The Apostle calls tribute the land tax; by ‘custom’ he means the fee for the right to trade,‘a duty. And Oecumenius with the blessed Theophylact thus:’Render to everyone, as a debt, that which should be rendered to him according to the kind of authority entrusted to him: to whom a poll-tax, φόρος, is due, render tribute; and to whom a land-tax, τέλος, is due, render custom.” Saint Chrysostom, leaving the money aside, directs all attention to what is required by the words: “fear”—and: “honour”—that is, to the moral side of the matter. “The Apostle continues his former thought and commands that to rulers, in addition to money, be brought also honor and fear. But how did he say above: if you wish not to fear authority, do good; and now says: render fear? Here by fear he means the higher degree of respect, not the fear arising from a bad conscience, which he meant above. And he did not say: give, but: ‘Render’; moreover, he added: ‘their dues.’ For the fulfillment of this is not a gift but a debt; and if you do not fulfill it, you will be punished as ungrateful. Do not think that the honor of your wisdom will be diminished and suffer loss if you rise in the presence of an authority or uncover your head. For if the Apostle so ordained it when rulers were pagans, how much more should you observe it now when you have Christian rulers. If you say that you yourself have been entrusted with more (referring to faith and gifts of grace), know that your time has not yet come. Now you are a sojourner and a stranger; and there will be a time when you will prove stronger than all. Now your life is hidden ‘with Christ in God; when Christ, who is our life, shall appear, then shall you also appear with him in glory’ (Col. 3:3, 4). Therefore, do not seek your reward in temporal life; but if you should even have to approach a ruler with fear, do not count this as diminishing your nobility. This is God’s will, that the ruler who has received the honor of authority from Him should have his strength. And for you this will serve as even greater honor; for a man is not diminished by showing another respect, but by not showing it. Moreover, the ruler will admire you all the more, and even if he were an unbeliever, he would praise the Lord for it.”

The blessed Theophylact in agreement with Oecumenius interprets this passage thus: “Do not give only money; render also fear, that is, respect, reverence, and distinctive honor. Therefore he adds: ‘honour to whom honour.’ Fear is of two kinds. One kind is the fear by which criminals fear—fear arising from an unclean conscience: this fear the Apostle already earlier rejected. The other kind of fear is that which the loving have for the beloved—that is, the higher degree of respect.”

But one can apply fear to all persons in authority, and honor to all other respected persons in society. Ambrosiaster expresses such a thought: “It is proper to show fear before authority and power, because fear does not permit errors and crimes (pursued by authority). And in respect to parents and masters, son and slave ought to show honor from a sense of gratitude. The honor indicated here can be applied to persons high in the world, so that they, seeing the humility of Christ’s servants, may praise rather than censure the evangelical teaching.”

Bb) Second, in the civic sense (Rom. 13:8–14):

α) The fulfillment of all duties of community life (Rom. 13:8–10), with: β) the avoidance, however, of evil customs that have gained currency in pagan society (Rom. 13:11–14).

The Apostle speaks in this section (verses 8–10) about the observance of the duties of common life, determined by law. These are the laws he points to (verse 9). All are of a negative nature: do not do this, do not do that—and are taken from the second tablet of the Decalogue. For a Gentile, and even for a Jew, it suffices not to do; but for a Christian it is not enough: one must still have a good foundation for not-doing. The Apostle points to it in love. About love for the brethren he has already spoken; now he speaks of it as the foundation and source of praiseworthy civil life. He speaks as if to say: there are many laws here; but love, and you have fulfilled all, even if you did not know the laws—love itself will teach you lawful action, and with it you will always be the most righteous citizen.

Rom. 13:8. Owe no man any thing, but to love one another: for he that loves another has fulfilled the law.

Before this he showed that to official persons, clothed with whatever authority, what is due must be rendered, each their share according to their rank. A question arises: but in respect to other citizens, what is due? “Owe no man any thing, but to love one another.” Have love as your unpayable debt. You have paid the poll tax or land tax, paid the custom duty, and are free; but count love as an eternal debt, always pay it, but never count it as fully paid. Saint Chrysostom says: “The Apostle again returns to the mother of goods, to the perfecter of all virtue—to love—and says that it is a debt not temporary like taxes or duties, but eternal. For he wishes this debt never to be repaid, and although always paid, yet never fully, so that you still remain in debt. Because this is such a debt that is continually paid but never discharged. Having then said how one ought to love, the Apostle reveals also the benefits of love, saying: ‘for he that loves another has fulfilled the law.’”

In this lies the answer to the question of how one ought to act toward others. Love—and you will fulfill all that is due in this respect. For love is the fulfillment of the law—it both points out what is due and gives strength to fulfill it; it is the executory power of the law, the source from which all that is lawful and only the lawful proceeds. Love’s only business is to do what is lawful, not because the law imposes this on it from outside, but because if it is in motion, it can do nothing but the lawful, whether it is aware of this lawfulness or not. It is the foundation of peace, prosperity, and public tranquility. If it were to become the universal moving force, then there would be no need either for guardians of order or for courts. Everything would flow together in harmony of itself. But without love, community life is not stable. Externally all is one, but internally they are separated: this is a heap of unbound sand. “If there is no love in us, then the whole composition of the body is torn apart,” says Saint Chrysostom.