The Meaning of Romans 13:8 Explained

Romans 13:8

KJV: Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

YLT: To no one owe anything, except to love one another; for he who is loving the other -- law he hath fulfilled,

Darby: Owe no one anything, unless to love one another: for he that loves another has fulfilled the law.

ASV: Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law.

KJV Reverse Interlinear

Owe  no man  any thing,  but  to love  one another:  for  he that loveth  another  hath fulfilled  the law. 

What does Romans 13:8 Mean?

Study Notes

Owe
See Leviticus 19:13 ; Proverbs 22:7 .

Verse Meaning

The NASB translation "Owe nothing to anyone" is misleading because it contradicts Jesus" teaching to loan to those who want to borrow from you ( Matthew 5:42). He implied that borrowing is not always wrong. The New Testament does not forbid borrowing, only the practice of charging exorbitant interest on loans and failing to pay debts ( Matthew 25:27; Luke 19:23). There are two kinds of debts: those with the lender"s consent and those without his consent. It is the second type to which Paul apparently referred here. The NIV"s "Let no debt remain outstanding" avoids the problem and gives the correct interpretation.
"Christians are to leave no debts, no obligations to their fellowmen, undischarged." [1]
Some Christians who have trouble controlling their indebtedness have found motivation for cutting up their credit cards in this verse, but Paul did not say that all borrowing is wrong.
We do have a debt that continues forever. It is our obligation to seek the welfare of our fellow human beings (cf. Romans 8:4). The Mosaic Law required the same thing ( Leviticus 19:18, cf. Matthew 22:39), but it provided no internal power to love. In Christ we have the indwelling Holy Spirit who produces love within us as a fruit of His life ( Galatians 5:22-23).
"This is not a prohibition against a proper use of credit; it is an underscoring of a Christian"s obligation to express divine love in all interpersonal relationships." [2]

Context Summary

Romans 13:8-14 - Love Fulfills The Law
The one debt which can never be discharged is love. Because we can never be out of debt to God, we are called upon to show unending love to man. So long as we love we cannot injure; and therefore the man who is always caring for others as much as, or more than, he does for himself (and this latter is the Christian ideal) is fulfilling that ancient law.
We resemble soldiers slumbering in their tents while dawn is flushing the sky. Presently the bugle rings out its awakening note. The long night of the world is ending, the dawn is on the sky, and all the malignity of men and demons cannot postpone it by a single hour. Let us put off the garments which only befit the darkness, and array ourselves in the armor of the day! What is that armor? In a word, it is Jesus Christ-His character and method, His unselfishness and purity-so that when men see us, they may involuntarily turn to Him. [source]

Chapter Summary: Romans 13

1  Subjection, and many other duties, we owe to the authorities
8  Love is the fulfillment of the law
11  The acts of darkness are out of season in the time of the Gospel

Greek Commentary for Romans 13:8

Save to love one another [ει μη το αλληλους αγαπαιν]
“Except the loving one another.” This articular infinitive is in the accusative case the object of οπειλετε — opheilete and partitive apposition with μηδεν — mēden (nothing). This debt can never be paid off, but we should keep the interest paid up. [source]
His neighbour [τον ετερον]
“The other man,” “the second man.” “Just as in the relations of man and God πιστις — pistis has been substituted for νομος — nomos so between man and man αγαπη — agapē takes the place of definite legal relations” (Sanday and Headlam). See Matthew 22:37-40 for the words of Jesus on this subject. Love is the only solution of our social relations and national problems. [source]
Another [τὸν ἕτερον]
Lit., the other, or the different one, the word emphasizing more strongly the distinction between the two parties. Rev., his neighbor. [source]

Reverse Greek Commentary Search for Romans 13:8

Romans 13:11 And that knowing the time - now []
Referring to the injunction of Romans 13:8. Knowing, seeing that ye know. The time ( τὸν καιρόν ), the particular season or juncture. Rev., season. See on Matthew 12:1. Now ( ἤδη ), better, already. [source]
Romans 13:10 The fulfilment of the law [πληρωμα νομου]
“The filling up or complement of the law” like πεπληρωκεν — peplērōken (perfect active indicative of πληροω — plēroō stands filled up) in Romans 13:8. See note on 1 Corinthians 13:1-13 for the fuller exposition of this verse. [source]
1 Corinthians 10:24 His neighbour‘s good [το του ετερου]
Literally, “the affair of the other man.” Cf. τον ετερον — ton heteron in Romans 13:8 for this idea of ετερος — heteros like ο πλησιον — ho plēsion (the nigh man, the neighbour) in Romans 15:2. This is loving your neighbour as yourself by preferring your neighbour‘s welfare to your own (Philemon 2:4). [source]
Galatians 5:3 To do the law [ποιῆσαι]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [source]
Galatians 5:14 Is fulfilled [πεπλήρωται]
Has been fulfilled. Comp. Romans 13:8. The meaning is not embraced in, or summed up in, but complied with. In Romans 13:9, ἀνακεφαλαιοῦται issummed up, is to be distinguished from πλήρωμα hathfulfilled (Romans 13:8) and πλήρωμα fulfillment(Romans 13:10). The difference is between statement and accomplishment. See on do the law, Galatians 5:3. [source]
Galatians 5:14 Even in this [εν τωι]
Just the article with εν — en “in the,” but it points at the quotation from Leviticus 19:18. Jews (Luke 10:29) confined “neighbour” (πλησιον — plēsion) to Jews. Paul uses here a striking paradox by urging obedience to the law against which he has been arguing, but this is the moral law as proof of the new love and life. See also Romans 13:8, precisely as Jesus did (Matthew 22:40). [source]
2 Timothy 1:4 Longing [επιποτων]
Present active participle of επιποτεω — epipotheō old word, eight times in Paul (1 Thessalonians 3:6; Philemon 1:8, etc.). Remembering thy tears (μεμνημενος σου των δακρυων — memnēmenos sou tōn dakruōn). Perfect middle participle of μιμνησκω — mimnēskō old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1 Corinthians 11:2. Probably an allusion to the scene at Miletus (Acts 20:37). Cf. Acts 20:19. That I may be filled with joy Final clause with ινα — hina and first aorist passive subjunctive of πληροω — plēroō (with genitive case χαρας — charas), a verb common with Paul (Romans 8:4; Romans 13:8). [source]
2 Timothy 1:4 That I may be filled with joy [ινα χαρας πληρωτω]
Final clause with ινα — hina and first aorist passive subjunctive of πληροω — plēroō (with genitive case χαρας — charas), a verb common with Paul (Romans 8:4; Romans 13:8). [source]
Hebrews 2:17 Wherefore [οτεν]
Old relative adverb It behoved him Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 It behoved him [ωπειλεν]
Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]

What do the individual words in Romans 13:8 mean?

To no one nothing owe if not - one another to love the [one] for loving the other [the] Law has fulfilled
Μηδενὶ μηδὲν ὀφείλετε εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν

Μηδενὶ  To  no  one 
Parse: Adjective, Dative Masculine Singular
Root: μηδείς 
Sense: nobody, no one, nothing.
μηδὲν  nothing 
Parse: Adjective, Accusative Neuter Singular
Root: μηδείς 
Sense: nobody, no one, nothing.
ὀφείλετε  owe 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: ὀφείλω  
Sense: to owe.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἀλλήλους  one  another 
Parse: Personal / Reciprocal Pronoun, Accusative Masculine Plural
Root: ἀλλήλων  
Sense: one another, reciprocally, mutually.
ἀγαπᾶν  to  love 
Parse: Verb, Present Infinitive Active
Root: ἀγαπάω  
Sense: of persons.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀγαπῶν  loving 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἀγαπάω  
Sense: of persons.
ἕτερον  other 
Parse: Adjective, Accusative Masculine Singular
Root: ἀλλοιόω 
Sense: the other, another, other.
νόμον  [the]  Law 
Parse: Noun, Accusative Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
πεπλήρωκεν  has  fulfilled 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: πληρόω  
Sense: to make full, to fill up, i.e. to fill to the full.