Romans 13:10

Rom 13:10. Κακὸν οὐκ, no evil) Moreover, most duties are of a negative character; or at least, where there is no one injured, positive duties are pleasantly and spontaneously performed. Where there is true love, there a man is not guilty of adultery, theft, lying, covetousness, Rom 13:9.[140]

[140] Οὖν, then) Love is not extinguished of itself; for well-doing, unless it meets with some obstruction from some evil, goes on without interruption: hence it is that from the avoiding of evil the fulfilment of the law, which also includes good, is derived [is made to flow].—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_13:10. Since all, that the law forbids us to do to our neighbour, is morally evil, Paul may now summarily conclude his grounding of the commandment of love, as he here does.

ἐργάζεσθαι, with τίνι τι instead of τινά τι is also found, though not frequently, in the Greek writers; comp. 2Ma_14:40; Eur. Hec. 1085 and Pflugk in loc.; Kühner, II. 1, p. 277.

πλήρωμα νόμον ἡ ἀγάπη] ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκε Rom_13:8. Other interpretations of πλήρωμα (id quod in lege summum est, Ch. Schmidt, Rosenmüller; plus enim continet quam lex, est everriculum omnis injustitiae, Grotius; see on the other hand Calovius) are opposed to the context. Comp. Gal_5:14, where the point of view of the fulfilment of the law by love is still more comprehensive. Observe, moreover, that πλήρωμα is not equivalent to πλήρωσις, but in the love of ones neighbour that whereby the law is fulfilled has taken place and is realized.

The commentary on this point, how love works no ill to ones neighbour, is given by Paul in 1Co_13:4-7.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 13:10 . ἡ ἀγάπη … κακὸν οὐκ ἐργάζεται . This is all that is formally required by the law as quoted above ( οὐ μοιχεύσεις , etc.): therefore love is πλήρωμα νόμου , law’s fulfilment. Of course love is an inspiration rather than a restraint, and transcends law as embodied in merely negative commandments; but the form in which the law actually existed determines the form in which the Apostle expresses himself. It is apparent once more that νόμος is the Mosaic law, and not law in general; it is from it the prohibitions are derived on the ground of which the Apostle argues, and to it therefore we must apply his conclusion, πλήρωμα οὖν νόμου ἡ ἀγάπη .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_13:10

Love worketh no ill to his neighbor, therefore love is the fulfilling of the law. That is, as love delights in the happiness of its object, it effectually prevents us from injuring those we love, and, consequently, leads us to fulfill all the law requires, because the law requires nothing which is not conducive to the best interests of our fellow men. He, therefore, who loves his neighbor with the same sincerity that he loves himself, and consequently treats him as he would wish, under similar circumstances, to be treated by him, will fulfill all that the law enjoins; hence the whole law is comprehended in this one command, Thou shalt love thy neighbor as thyself.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Love worketh no ill to his--or, "one's"

neighbour; therefore, &c.--As love, from its very nature, studies and delights to please its objects, its very existence is an effectual security against our wilfully injuring him. Next follow some general motives to the faithful discharge of all these duties.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. Love worketh no ill] As he that loves another will act towards that person as, on a reverse of circumstances, he would that his neighbour should act towards him; therefore, this love can never work ill towards another: and, on this head, i.e. the duty we owe to our neighbour, love is the fulfilling of the law.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. Love doeth no evil to a neighbor, etc. He demonstrates by the effect, that under the word love are contained those things which are taught us in all the commandments; for he who is endued with true love will never entertain the thought of injuring others. What else does the whole law forbid, but that we do no harm to our neighbor? This, however, ought to be applied to the present subject; for since magistrates are the guardians of peace and justice, he who desires that his own right should be secured to every one, and that all may live free from wrong, ought to defend, as far as he can, the power of magistrates. But the enemies of government show a disposition to do harm. And when he repeats that the fulfilling of the law is love, understand this, as before, of that part of the law which refers to mankind; for the first table of the law, which contains what we owe to God, is not here referred to at all.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) Fulfilling of the law.—The form of the Greek word implies not only that love helps a man to fulfil the law, but that in the fact of the presence of love in his heart the law is actually fulfilled.

The principle here stated is beautifully worked out in 1Co_13:4-7.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Love worketh, &c.] Such is its very nature,—to avoid the kind of acts which as a fact the Law forbids. Therefore Love (“Charity,” 1 Corinthians 13, &c.), though its action is not, strictly speaking, originated by the Law, but the necessary result of its being Love, is in perfect harmony with the Law—which is the precept of Eternal Love; and so is the surest secret of fulfilling it.

his neighbour] Lit. the neighbour: the neighbour in each case.

the fulfilling] Better, the fulfilment. The Gr. word means not the process of obedience, but the result of the process; obedience as an accomplished fact. For this view of Love, see note on Rom_13:8; “hath fulfilled.”

The doctrine of this passage (that to love one another is the true secret of obedience to the Divine Law,) is in perfect harmony with the doctrine of the “bondservice” of the Christian, as stated in ch. 6; for the true secret of that bondservice is adoring gratitude for emancipation from the slavery of sin; a gratitude which after all does but joyfully recognize the unchangeable fact of the lawful claim of the Creator and Redeemer to the devotion of the whole man. Thus love to God is in fact the full acceptance of His will, His law; and love to others for His sake is therefore the sure way to carry out that law in its special precepts regarding duty to fellow-Christians and fellow-men.—Manifestly the law is to be the authoritative guide of “love.” Love is not “a law unto itself,” but the “fulfilment” of the definite and objective rule of God’s revealed will.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Love worketh no ill to his neighbour,.... That is, the man that truly loves his neighbour, will contrive no ill against him, nor do any to him; he will not injure his person, nor defile his bed, nor deprive or defraud him of his substance; or do hurt to his character, bear false testimony against him, or covet with an evil covetousness anything that is his; but, on the contrary, will do him all the good he is capable of:

therefore love is the fulfilling of the law: so far as a man loves his neighbour, he acts agreeably to the law, and the particular precepts of it above mentioned: what the apostle says of love to the neighbour, the Jews frequently say of love to God;

"he that loveth God (they say (d)) , "hath fulfilled the decalogue", both above and below.''

And again (e),

"there is no service like the love of God, R. Abba saith it is , "the sum of the law"; for the ten words of the law , "are herein comprehended", or "fulfilled":''

and elsewhere (f) they observe,

"that , "the whole law is comprehended", or fulfilled "in love".''

(d) Zohar in Deut. fol. 111. 3. (e) Zohar in Deut. fol. 113. 1. (f) Moses Kotsensis Mitzvot Tora, praecept. affirm. 3. prope finem.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

Ver. 10. The fulfilling of the law] The filling up of the law in this, that it closeth the duties of the law with the glory of a due manner, and seateth them upon their due subjects, with the unwearied labours of a constant well doing.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Love worketh no ill ... - Love would seek to do him good; of course it would prevent all dishonesty and crime toward others. It would prompt to justice, truth, and benevolence. If this law were engraved on every man’s heart, and practiced in his life, what a change would it immediately produce in society! If all people would at once “abandon” what is suited to “work ill” to others, what an influence would it have on the business and commercial affairs of people. How many plans of fraud and dishonesty would it at once arrest. How many schemes would it crush. It would silence the voice of the slanderer; it would stay the plans of the seducer and the adulterer; it would put an end to cheating, and fraud, and all schemes of dishonest gain. The gambler desires the property of his neighbor without any compensation; and thus works “ill” to him. The dealer in “lotteries” desires property for which he has never toiled, and which must be obtained at the expense and loss of others. And there are many “employments” all whose tendency is to work “ill” to a neighbor. This is pre-eminently true of the traffic in “ardent spirits.” It cannot do him good, and the almost uniform result is to deprive him of his property, health, reputation, peace, and domestic comfort. He that sells his neighbor liquid fire, knowing what must be the result of it, is not pursuing a business which works no ill to him; and love to that neighbor would prompt him to abandon the traffic; see Hab 2:15, “Wo unto him that giveth his neighbor drink, that putteth thy bottle to him, and makest him drink also, that thou mayest look on their nakedness.”

Therefore ... - “Because” love does no harm to another, it is “therefore” the fulfilling of the Law, implying that all that the Law requires is to “love” others.

Is the fulfilling - Is the “completion,” or meets the requirements of the Law. The Law of God on this “head,” or in regard to our duty to our neighbor, requires us to do justice toward him, to observe truth, etc. “All” this will be met by “love;” and if people truly “loved” others, all the demands of the Law would be satisfied.

Of the law - Of the Law of Moses, but particularly the Ten Commandments.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Love of the neighbour worketh no evil.[2] This, by the Latin, is the true construction; and not, love worketh no evil to the neighbour, as it might be translated from the Greek. (Witham)

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[BIBLIOGRAPHY]

Dilectio proximi malum non operatur, i.e. dilectio non operatur malum proximi, vel proximo, Greek: e agape to plesion kakon ouk ergazetai.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This verse is an argument to prove what was proposed, Rom 13:8. It may thus be formed: That which worketh no ill, or doth no hurt to our neighbour, fulfilleth the law: but

love worketh no ill to his neighbour; ergo. That this is the property of love, see 1Co 13:4,5. When he saith, Love doth no hurt, this is implied, that it doth good to his neighbour. Where only negatives are mentioned, the affirmative also is included; and the negative only is set down in this place, that it may the better correspond with the foregoing verse.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. No ill… fulfilling—As working no ill, love performs the decalogue in the negative form in which it is written.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Therefore love is the fulfilling of the law - For the same love which restrains from all evil, incites us to all good.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Love worketh no ill to his neighbor: love therefore is the fulfillment of the law . [All divine law, whether of Moses and the prophets, of Christ or the apostles, is fulfilled by love, for those things that law requires are the natural, normal acts of a loving heart. "Love," says Leibnitz, "is that which finds its felicity in another's good." Another has defined it thus: "Love is holiness, spelt short." How easily, then, will it keep all precepts, whether toward man or God! "The expression implies more than a simple performance of the precepts of the law; true love does more than this: it adds a completeness to the performance. It reaches those lesser courtesies and sympathies which can not be digested into a code or reduced to rule. To the bare framework of law, which is as the bones and sinews, it adds the flesh which fills it, and the life which actuates it" (Webster and Wilkinson). "Nor is it possible to find for human life, amid all the intricate mazes of conduct, any other principle that should be at once as simple, as powerful and as profound" (Sanday). "How many schemes would it crush. It would silence the voice of the slanderer; it would stay the plans of the seducer and the adulterer; it would put an end to cheating and fraud, and all schemes of dishonest gain. The gambler desires the property of his neighbor without any compensation, and thus works ill to him. The dealer in lotteries desires property for which he has never toiled, and which must be obtained at the expense and loss of others. And there are many employments all whose tendency is to work ill to a neighbor. This is pre-eminently true of the traffic in ardent spirits" (Barnes). Love is the spirit of gracious addition, while covetousness, theft, etc., are the spirits of subtraction. Love emanates from God, whose name is Love, but selfishness is of the devil, who asserts himself even against God. Love, therefore, is the basis of all godlike action, the motive power for every noble deed.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10. Love worketh no ill, etc. Neither the ills forbidden in the commandments, not any other. Love is the fulfilling of the law. Not the law, but law. There is no article in the Greek. All divine law is fulfilled by love. God requires nothing which is not comprehended in this word.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10. κακὸν οὐκ ἐργάζεται. The negative expression corresponds to the negative form of the precepts in Rom 13:9. Love cannot do any of these evils to the neighbour; therefore it fulfils law. Its positive effect in going beyond any possible extension of positive precepts is implied in Rom 13:8.

ἡ ἀγάπη = the love which Christians owe to all. It is to be noted, again, that in laying down the moral requirements of Christian conduct, S. Paul avoids rules and insists on the quality which in its proper operation belongs to the Christian as such and produces conduct conformable to the character of the life which is in him.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] All the commandments of the law above cited are negative: the formal fulfilment of them is therefore attained, by working no ill to one’s neighbour. What greater things Love works, he does not now say: it fulfils the law, by abstaining from that which the law forbids.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. ἡ ἀγάπη … οὐκ ἐργάζεται. Love fulfils all law, because no one who loves another will do him any ill by word or deed. These words sum up what has been said at greater length in 1Co 13:4-6.

πλήρωμα, ‘complete fulfilment.’ The meaning of πλ. here is given by ver. 9 ‘He that loveth his neighbour has fulfilled (πεπλήρωκεν) law, therefore love is the fulfilment (πλήρωμα) of law.

The History of the word ἀγάπη.

There are three words in Greek all of which may be translated by the English ‘love,’ ἐράω, φιλέω, ἀγαπάω. Of these ἐράω with its cognate form ἔραμαι was originally associated with the sexual passion and was thence transferred to any strong passionate affection; φιλέω was used rather of warm domestic affection, and so of the love of master and servant, of parents and children, of husband and wife; in Homer, of the love of the gods for men. ἐρᾶν is combined with ἐπιθυμεῖν and contrasted with φιλεῖν as in Xen. Hier. xi. 11 ὤστε οὐ μόνον φιλοῖο ἂν ἀλλὰ καὶ ἐρῷο. One special use of ἔρως and ἐράω must be referred to, namely, the Platonic. The intensity and strength of human passion seemed to Plato to represent most adequately the love of the soul for higher things, and so the philosophic ἔρως was used for the highest human desire, that for true knowledge, true virtue, true immortality.

The distinction of φιλέω and ἀγαπάω much resembled that between ame and diligo. The one expressed greater affection, the other greater esteem. So Dio Cassius xliv. 48 ἐφιλήσατε αὐτὸν ὡς πατέρα καὶ ἠγαπήσατε ὡς εὐεργέτην; and Joh 21:15-17 λέγει αὐτῷ πάλιν δεύτερον, Σίμων Ἰωάνου, ἀγαπᾷς με; λέγει αὐτῷ, Ναί, Κύριε· σὺ οἵδας ὅτι φιλῶ σε κ.τ.λ. (see Trench, Syn. § xii). It is significant that no distinction is absolute; but φιλέω occasionally, still more rarely ἀγαπάω, are both used incorrectly of the sexual passion. There is too close a connexion between the different forms of human affection to allow any rigid distinction to be made in the use of words.

When these words were adopted into Hellenistic Greek, a gradual change was made in their use. ἐράω and its cognates are very rarely used, and almost invariably in a bad sense. In the N. T. they do not occur at all, the word ἐπιθυμέω being employed instead. Yet occasionally, even in biblical and ecclesiastical Greek, the higher sense of the Platonic ἔρως finds a place (Pro 4:6; Wisdom 8:2; Justin, Dial. 8, p. 225 B; Clem.-Alex. Coh. ii, p. 90; see Lightfoot, Ignatius ad Rom. vii. 2). Between ἀγαπάω and φιλέω a decided preference was shown for the former. It occurs about 268 times (Hatch and Redpath) in a very large proportion of cases as a translation of the Hebrew אָהֵב; φιλέω about twelve times (Trommius), excluding its use as equivalent to osculor. This choice was largely due to the use of the Hebrew word to express the love of God to man, and of man to God (Deu 23:5; Deu 30:6; Hos 3:1); it was felt that the greater amount of intellectual desire and the greater severity implied in ἀγαπάω fitted it better than φιλέω for this purpose. But while it was elevated in meaning it was also broadened; it is used not only of the love of father and son, of husband and wife, but also of the love of Samson for Delilah (Jud 1:16:4) and of Hosea’s love for his adulterous wife (Hos 3:1). Nor can there be any doubt that to Hebrew writers there was in a pure love of God or of righteousness something of the intensity which is the highest characteristic of human passion (Isa 62:5). ἀγαπάω in the LXX corresponds in all its characteristics to the English ‘love.’

But not only did the LXX use modify the meaning of ἀγαπάω, it created a new word ἀγάπη. Some method was required of expressing the conception which was gradually growing up. Ἕρως had too sordid associations. Φιλία was tried (Wisdom 7:14; 8:18), but was felt to be inadequate. The language of the Song of Solomon created the demand for ἀγάπη. (2Ki_1 or 2 times; Ecc_2; Canticles 11; Wisdom 2; Ecclus. 1; Jer_1; Ps. Son_1.)

The N. T. reproduces the usage of the LXX, but somewhat modified. While ἀγαπάω is used 138 times, φιλέω is used in this sense 22 times (13 in St. John’s Gospel); generally when special emphasis has to be laid on the relations of father and son. But the most marked change is in the use of ἀγάπη. It is never used in the Classical writers, only occasionally in the LXX; in early Christian writers its use becomes habitual and general. Nothing could show more clearly that a new principle has been created than this creation of a new word.

In the Vulgate ἀγάπη is sometimes rendered by dilectio, sometimes by caritas; to this inconsistency are due the variations in the English Authorized Version. The word caritas passed into English in the Middle Ages (for details see Eng. Dict. sub voc.) in the form ‘charity,’ and was for some time used to correspond to most of the meanings of ἀγάπη; but as the English Version was inconsistent and no corresponding verb existed the usage did not remain wide. In spite of its retention in 1Co_13. ‘charity’ became confined in all ordinary phraseology to ‘benevolence,’ and the Revised Version was compelled to make the usage of the New Testament consistent.

Whatever loss there may have been in association and in the rhythm of well-known passages, there is an undoubted gain. The history of the word ἀγαπάω is that of the collection under one head of various conceptions which were at any rate partially separated, and the usage of the N. T. shows that the distinction which has to be made is not between φιλέω, ἀγαπάω and ἐράω, but between ἀγάπη and ἐπιθυμία. The English language makes this distinction between the affection or passion in any form, and a purely animal desire, quite plain; although it may be obliterated at times by a natural euphemism. But setting aside this distinction which must be occasionally present to the mind, but which need not be often spoken of, Christianity does not shrink from declaring that in all forms of human passion and affection which are not purely animal there is present that same love which in its highest and most pure development forms the essence and sum of the Christian religion. This affection, however perverted it may be, Christianity does not condemn, but so far as may be elevates and purifies.

The Christian Teaching on Love

The somewhat lengthy history just given of the word ἀγάπη is a suitable introduction to the history of an idea which forms a fundamental principle of all Christian thought.

The duty of love in some form or other had been a common-place of moral teaching in times long before Christianity and in many different places. Isolated maxims have been collected in its favour from very varied authors, and the highest pagan teaching approaches the highest Christian doctrine. But in all previous philosophy such teaching was partial or isolated, it was never elevated to a great principle. Maxims almost or quite on a level with those of Christianity we find both in the O. T. and in Jewish writers. The command ‘Thou shalt love thy neighbour as thyself’ is of course taken directly from the O. T., and is there used to sum up in one general principle a long series of rules. Sayings of great beauty are quoted from the Jewish fathers. ‘Hillel said, Be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and bringing them nigh to the Torah’ (Pirqê Aboth i. 13); or again, ‘What is hateful to thyself do not to thy fellow; this is the whole Torah, and the rest is commentary; go study,’ also ascribed to Hillel. It is however true in all cases that these maxims, and all such as these, are only isolated instances, that they do not represent the spirit of earlier institutions, and that they form a very insignificant proportion compared with much of a different character.

In Christianity this principle, which had been only partially understood and imperfectly taught, which was known only in isolated examples, yet testified to a universal instinct, was finally put forward as the paramount principle of moral conduct, uniting our moral instincts with our highest religious principles. A new virtue, or rather one hitherto imperfectly understood, had become recognized as the root of all virtues, and a new name was demanded for what was practically a new idea.

In the first place, the new Christian doctrine of love is universal. ‘Ye have heard that it was said, Thou shalt love thy neighbour and hate thine enemy: but I say unto you, Love your enemies, and pray for them that persecute you;’ and a very definite reason is given, the universal Fatherhood of God. This universalism which underlies all the teaching of Jesus is put in a definite practical form by St. Paul, ‘In Christ Jesus there is neither Jew nor Gentile, bond nor free, male nor female.’ As it is summed up in a well-known work. ‘The first law, then, of the kingdom of God is that all men, however divided from each other by blood or language, have certain mutual duties arising out of their common relation to God’ (Ecce Homo, chap. 12).

But secondly, the Christian doctrine of love was the substitution of a universal principle for law. All moral precepts are summed up in the one command of love. What is my duty towards others? Just that feeling which you have towards the persons to whom you are most attached in the world, just that you must feel for every one. If you have that feeling there will be no need for any further command. Love is a principle and a passion, and as such is the fulfilment of the Law. Christ ‘declared an ardent, passionate, or devoted state of mind to be the root of virtue’; and this purifying passion, capable of existing in all men alike, will be able to redeem our nature and make laws superfluous.

And thirdly, how is this new Christian spirit possible? It is possible because it is intimately bound up with that love which is a characteristic of the Godhead. ‘God is love.’ ‘A new commandment I give to you, that ye should love one another as I have loved you.’ It is possible also because men have learnt to love mankind in Christ. ‘Where the precept of love has been given, an image must be set before the eyes of those who are called on to obey it, an ideal or type of man which may be noble and amiable enough to raise the whole race, and make the meanest member of it sacred with reflected glory.’ This is what Christ did for us.

These three points will help to elucidate what St. Paul means by ἀγάπη. It is in fact the correlative in the moral world to what faith is in the religious life. Like faith it is universal; like faith it is a principle not a code; like faith it is centred in the Godhead. Hence St. Paul, as St. John (1Jn 3:23), sums up Christianity in Faith and Love, which are finally, united in that Love of God, which is the end and root of both.

THE DAY IS AT HAND

13:11-14. The night of this corrupt age is flying. The Parousia is nearing. Cast off your evil ways. Gird yourselves with the armour of light. Take Christ into your hearts. Shun sin and self-indulgence.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 10. The asyndeton between these two verses arises from the vividness with which the author perceives their logical relation: “No, certainly! love cannot do wrong”...It has been asked why the apostle speaks here only of the evil which love does not do, and not of the good which it does. “The good to be done,” answers Hofmann, “was understood as a matter of course.” But the evil not to be done was still more so. The explanation of the fact arises from what precedes. Love is spoken of here only as the means and pledge of the fulfilment of justice. Now, the functions of justice have a negative character (not to do wrong).

The second proposition of this verse serves only to express as a conclusion (therefore, true reading) the maxim laid down as a thesis in Rom 13:8, and regarded as demonstrated.—Πλήρωμα, the fulfilment; strictly: what fills a void; the void here is the commandment to be fulfilled.

Paul has thus closed his exposition of the Christian’s duties as a member of civil society. It only remains for him to direct the minds of his readers to the solemn expectation which can sustain their zeal and perseverance in the discharge of all those religious and social obligations.

The nature of the state, according to Romans 13

The apostle’s doctrine on this important subject occupies the mean between two opposite errors, both equally dangerous: that which opposes the state to the church, and that which confounds them. The first view is that which is expressed in the famous maxim: “The state is godless” (Odillon Barrot). Bordering on this saying, as it seems, was Vinet’s thought when he wrote the words: “The state is the flesh,” thus contrasting it with the church, which would be the incarnation of the Spirit. This opinion appears to us false, because the state represents the natural man, and the natural man is neither “godless,” nor “the flesh” pure and simple. There is in him a moral element, the law written in the heart (chap. Rom 2:14-15), and even a religious element, God’s natural revelation to the human soul (Rom 1:19-21). And these two elements superior to the flesh ought to enter also into the society of natural men organized as a state. This is what St. Paul has thoroughly marked, and what, according to him, gives a moral and even religious character to the institution of the state, as we have just seen in explaining this passage. But, on the other hand, we must beware of confounding this religious character of the state with the Christian character. It is impossible to distinguish the Christian sphere from the civil more exactly than Paul does in these two chapters, xii. and xiii. The one belongs to the psychical order; hence the πᾶσα ψυχη, every human soul, Rom 13:1; the other is spiritual or pneumatic, and supposes faith (Rom 12:1-6). The one has justice as its principle of obligation, the other love. To the one belong means of constraint, for we have the right to demand of every man that he discharge the duties of justice; the other is the reign of liberty, because love is essentially spontaneous, and cannot be exacted from any one. There is therefore a profound distinction between the state and the church, according to Paul’s teaching, but not opposition, any more than between law and grace, or between justice and love. As the law paves the way for grace, and as the conscientious practice of justice prepares the soul for the exercise of love, so the state, by repressing crime, preserves public order, and thereby the condition in which the church can tranquilly pursue her work, that of transforming the citizens of the earth into citizens of the kingdom of heaven. There is thus a reciprocal service which the two institutions render to one another. But we must beware of going further; the church has nothing more to ask of the state than her freedom of action, that is to say, the common right. So Paul himself declares, 1Ti 2:1-2. And on its side the state has not to espouse the interests of the church, nor consequently to impose on this society, which it has not contributed to form, any belief or procedure whatever. The essence and origin of the two societies being different, their administration ought to remain distinct.

Such is the result of the exposition which we have just studied in chaps. 12 and 13. In tracing these outlines of the philosophy of right and of the theory of the state, by how many centuries was St. Paul ahead of his own age, and perhaps of ours? We have palpable proof of the truth of the saying with which he introduces this whole moral doctrine (Rom 12:3): “I declare unto you by the grace given unto me.”

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.