Recompense No Man Evil for Evil (Romans 12:17–19)

Rom. 12:17. Repay no one evil for evil. Provide things honest in the sight of all men.

To repay evil for evil, to take vengeance – has become a natural need of the fallen. He has taken upon himself self-preservation and self-defense and considers it a law of righteousness for himself not to leave unavenged the evil suffered, to cut off repetition or greater influx of it. Vengeance is a direct offspring of self-will, which does not rest until it finds satisfaction for itself directly or indirectly. Vengeance weakens when self-denial is adopted as a law, and is completely extinguished only together with the final extinction of egoism. In perfect form this takes place only in those sanctified by grace. Grace, quickening the spirit, establishes life in God, and at the same time begets devotion to God, committing all concern for oneself, one’s life and deeds to God. Therefore both good and evil are received as from God’s hand, and one does not interfere with one’s own efforts to correct it, in the conviction that, if needed, God will set all right Himself. Vengeance thus disappears in devotion to God and complete reliance on Him with all hope. “And this is advancement close to the most perfect virtue and dispassion” (blessed Theodoret).

The commandment about non-vengeance and not repaying evil for evil was given when grace came – as a sign that only grace-given rebirth makes one capable of it. This commandment came from the lips of the Savior Himself: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you.” (Mt. 5:43, 44). And with what strong, compelling, and at the same time lovely incentives this is surrounded! – “Therefore you shall be perfect, just as your Father in heaven is perfect… For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet only your brethren, what do you do more than others? Do not even the tax collectors do so? For He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. Therefore you shall be perfect, just as your Father in heaven is perfect.” (Mt. 5:45–48). To this the Lord adds a little later: “If you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” (Mt. 6:14, 15).

Ambrosiaster writes: “The Lord said: ‘Unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.’ (Mt. 5:20) In the Law it was written: ‘You shall love your neighbor and hate your enemy.’ (Mt. 5:43) This seems in appearance to be just. But may the righteousness of Christians surpass this; they received the commandment not to repay evil for evil, that they may be perfect and receive for this a reward at God’s judgment. For it seems to exceed justice itself when one, imitating heavenly justice, does not do what is considered permissible among worldly people.”

Vengeance is considered by the vengeful as a measure of prudence. But only blinding passion teaches such thinking. True prudence cannot but see that oil does not extinguish fire. If the fire of hostility already burns in the one who did wrong; rendering evil for evil will not extinguish it but will inflame it more. If you wish to extinguish this fire, pour water on it – the water of gentleness, forbearance, beneficence. – And again, what prudence is there in imitating evil?! If you judge that the one who wronged you acted badly; why do you go against your own judgment and strain yourself to do evil which you consider bad? Holy Chrysostom says: “If you rebuke another for evil intention, why do you make yourself guilty? If he did evil, why do you not avoid imitating him? Notice that the Apostle made no distinction here, but gave a general law. He did not say: do not repay evil for evil to a believer; but he says: repay no one, neither a pagan nor a villain, whoever it may be.”

“Provide things honest in the sight of all men.” If we connect these words with the preceding and see the same thought in both positions; then their sense will be: always provide good in relation to other people. One who wishes to take vengeance on another sits and thinks up ways to wound the one who caused him displeasure. The Apostle, forbidding to repay evil for evil and, consequently, to contrive to do evil, now says: do not occupy your head with this, do not think how to do evil to the one who offended or insulted you, but how to do good to every person, whoever he may be – concern yourself only with this, have this in your heart. Thus, among others, Oecumenius interprets: “Since above he said: ‘Repay no one evil for evil,’ – then he added: ‘Provide things honest’ – as if saying: it is not enough only not to repay evil, one must also have care for the one who did you wrong. And above too, he was not satisfied to say: do not curse those persecuting you – but also commanded to bless them.”

But if we take these words separately from the preceding and see in them a special lesson, then in them the thought will be: always care to do good in the sight of all people – for fear of offending anyone. The Wise One long ago taught: “Provide things honest before the Lord and before men.” (Prov 3:4) And the Apostle more than once already repeated this lesson in former Epistles. Thus, in the Second Epistle to the Corinthians, commanding to collect alms for the suffering brethren in Jerusalem, he advises them to do this with prudent care, so that no shadow would fall on himself and his companions, who had to carry this alms to its destination. “Provide things honest,” – he says – “not only before the Lord, but also before men.” (2 Cor 8:20, 21) And in the first epistle to them the same lesson, on the occasion of instructions how to act in relation to idol-offered animals, he expressed in other words, saying: “Be without offense, both to Jews and to Gentiles and to the church of God, just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.” (1 Cor 10:32, 33) And the Savior commanded: “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.” (Mt. 5:16)And holy Paul before the words cited above said: “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God.” (1 Cor 10:31).

All our interpreters understand the words thus, not excluding Oecumenius. Blessed Theophylact, in the words of holy Chrysostom, writes: “The Apostle speaks thus not that we live for vainglory, but that we give no cause for those who wish to reproach us. For he requires that we live inoffensively and without stumbling; for many watch over us and those connected with us.” Ambrosiaster focuses attention more on when this rule is most applicable, namely in deeds not determined by commandment, but left to discretion – things permitted. It is seldom necessary to think how to fulfill commandments; but the permitted must always be considered, so that by freedom in it we do not offend a brother. “To provide honest things, he says, is to foresee or have before one’s eyes good resulting from our deeds, so that what is done cannot be turned against us in reproach, but rather serve in praise both before God and before men. Let no one think that since what is permitted is not displeasing to God (otherwise it would not be permitted), there is no need to care whether it will be a stumbling-block to a brother or not. Preventing this, the Apostle teaches that one must act so that what is done is both not displeasing to God and does not serve as a stumbling-block to a brother. Let something be permitted, but if it offends a brother, then it is no longer pleasing to God; for God wishes that we mutually care for each other’s salvation. Thus honest things are provided ‘before God and men’ when what is permitted is done so that it does not offend a brother.”

Rom. 12:18. If it is possible, as much as depends on you, live peaceably with all men.

“Behold, how good and how pleasant it is for brethren to dwell together in unity!” – that is, in peace and harmony (Ps 132:1). Everyone knows this by experience and all strive for the preservation of peace and mutual harmony; but, so long as there remain traces of self-will within, there is always a source of division and discord outside, mutual dissatisfaction and enmity. All for what? For earthly interests. The heavenly never serves as a cause for this: for it is free from envy. Take each one as much as you can and as much as you wish. But all earthly things are such that as soon as one gets something, there is nothing left for another.

In those living according to the spirit of this age, that is, with only earthly aims, in self-will and self-gratification, there is hardly any true peace, and if there is – it is accidental, unstable. Those who have denied themselves and followed the Lord have in themselves a stable foundation of peace; but since even in them the old man does not die at once, in them also there are often felt fits of irritation, attempting to destroy mutual peace. And one must be watchful. – Not much is required: always sacrifice yours for the benefit of another, and peace with others will never be violated. This seems like a loss; but in reality it always proves profitable. Through this not only internal, spiritual, unearthly advancement and satisfaction are assured; but earthly well-being flourishes, either through blessing from above or through the force of the action of such manner of acting on others.

If we act in this way, peace on our part will not be broken. But can it be guaranteed that it will not be broken by others as well? It cannot: for there are people who hate peace, as the prophet David makes known (Ps. 119:6). What is to be done here, and what is to be done? The same as holy David did: “I was at peace with those who hated peace” – he says. So must everyone act. Be at peace in your heart, and outwardly allow yourself nothing of the kind that usually destroys peace and can turn the first spark of discord into a flame of strife and hostile enmity. This is why the Apostle added: “If it is possible, as far as it depends on you.” For your own part, use every possible means so that peace is not broken, and, if it happens to be broken, that it may be restored the sooner. If such effort is not crowned with success, God’s will be done: be patient, without ceasing your efforts to establish peace. And may God bring about what is well-pleasing before Him. “Whoever does not repay evil for evil, but strives to overcome evil with good, is already a peacemaker. Let another not be a lover of peace; but you, by striving to be at peace as far as depends on you, fulfill the commandment – to have peace with all. Let us be ready to be at peace with all; if others resist this, it is not our fault” (Ambrosiaster).

But there are cases when truth is trampled and righteousness violated. The commandment bids us to defend the wrongly injured and uphold truth; yet neither can be fulfilled without stirring up discord. What then? Stand courageously for truth and defend the injured; but in your heart be at peace with him against whom you stand for truth and righteousness. Do this in the spirit of love, not from selfish motives. Saint Chrysostom refers the Apostle’s words to such cases: “If it be possible, as much as lies in you”. For sometimes it is impossible to be at peace—for example, when it concerns godliness and when you defend the injured. The meaning of the Apostle’s words is thus: “As far as it depends on yourself, give no one occasion for enmity and strife, neither Jew nor Gentile. If, however, you see that godliness is being violated, do not prefer agreement to truth, but stand for it courageously, even to death. And in this case do not wage war in your heart, do not lose kindness, but rise up only against the deeds. This is what the words mean: ‘As much as lies in you, live peaceably with all men.’ If the other does not keep peace, you do not stir up a storm in your own soul; but inwardly be his friend, yet change the truth in no way, as I noted above.” – The blessed Theophylact expresses the same thoughts thus: “The Apostle teaches: fulfill your duties and give no one occasion for enmities and tumults. If, however, you see that godliness is being dishonored, then stand up courageously, fighting for truth, yet not warring against the man but against impiety, and pitying and sparing the man instead. In this way, what seemed impossible before becomes possible: for as far as you are concerned, you are at peace with him, but you wage war against impiety alone.”

Rom. 12:19. Dearly beloved, avenge not yourselves, but rather give place to wrath: for it is written, Vengeance is mine; I will repay, says the Lord.

He has already said not to render evil for evil: which is what it means not to avenge yourselves. What then does the new exhortation not to avenge yourselves mean? Either it is a repetition of the same thing for emphasis; for vengeance is so tempting and cloaked in such plausibility that it is not even reckoned a sin—yet occasions for it are very frequent in the collisions of life. By this repetition the Apostle reminds us to be watchful, lest feelings or deeds of vengeance break through. Or, perhaps in saying this, the Apostle had in view a special kind of vengeance—through courts, namely: when you suffer some injury from another, clearly unjustly, do not seek to restore your right through legal proceedings, for: ἐκδικεῖν—properly means this. Although this, from a civil standpoint, is not shameful; yet since in doing so the feeling of revenge is still fed and satisfied, the Apostle does not allow you to bring lawsuits at all. Endure rather; remain rather the injured party, as it is said in the Epistle to the Corinthians: “Why do you not rather suffer yourselves to be defrauded?” (1 Cor. 6:7)—or as the Saviour teaches: if anyone wishes to take “your coat,” “let him have” “your cloke also” (Matt. 5:40). Whichever interpretation we give the Apostle, we must chiefly attend to the motive for non-vengeance set forth here—namely, entrusting the matter to God’s judgment. The avenging man holds his cause to be just and, in avenging, maintains the thought and feeling that he stands for the right. Refraining from vengeance seems to him like falling away from righteousness. The Apostle refutes this notion, saying as it were: righteousness will not suffer from your forbearance. There is an avenger of righteousness—God. Entrust the matter to God’s vengeance; He will repay, if it is due. This is what the words mean: “give place to wrath”—to God’s wrath, that is, to His righteous retribution: for God has no wrath, but only righteous retribution, which seems like wrath to him who undergoes it. Saint Chrysostom thus interprets: “To whose wrath must we give place? God’s. And as the injured party above all desires to see vengeance so as to enjoy it, God will give it in greater measure. And if you yourself do not avenge, He will be your avenger. So to Him, says the Apostle, leave vengeance. This is what the words mean: ‘give place to wrath!’” The blessed Theophylact expresses the same thought somewhat more forcefully: “Give place, he says, to God’s wrath in respect to those who injure you. If you avenge yourselves, God will not avenge you; but if you forgive, God will avenge more severely.” – Oecumenius adds: “If you yourself avenge yourselves, then when God’s wrath comes, it will have nothing to repay the wrongdoer, because you have already extracted payment from him.” And Ambrosiaster goes so far as to suggest that God’s wrath, coming, will find that you, taking it upon yourself to stand for the right, have exceeded the measure of righteousness, exacting more than is due, beyond measure, and instead of repaying the wrongdoer, will repay you for the excess of exaction you permitted. And that this is possible you can judge from the nature of wrath, which always stands in league with vengeance. Wrath never keeps a righteous measure but always goes beyond it. Therefore the Apostle James wrote: “For the wrath of man works not the righteousness of God” (James 1:20). Ambrosiaster precisely writes: “To preserve the bond of peace, the Apostle persuades us to refrain from wrath, especially because in wrath one cannot but err: for he who is moved by wrath usually exacts more than the unjust deed requires—thereby harming even himself, appearing unrighteous because of disproportionate exaction, and making the wrongdoer worse, whereas by forbearance he might have corrected him. Therefore wise Solomon teaches: ‘Be not righteous over much… For there is just man that perishes in his righteousness’ (Eccl. 7:16, 15): for when wrath takes hold of us, the enemy finds a place in us, and under the appearance of righteousness, inspires what is unrighteous and destructive.”

“For it is written, Vengeance is mine; I will repay, says the Lord”. “For greater persuasion, the Apostle brought a testimony, supporting his word thereby” (Saint Chrysostom, the blessed Theophylact). This is not my commandment; but such is God’s will, such is the law of God’s providential acts toward us. God Himself takes upon Himself the matter of vengeance. Do not meddle in this matter, He says as it were; I Myself will repay—it is My business. You are not able to do this as it should be done. According to you, vengeance must happen at once, but by the better order it is better to delay vengeance, or for a time, or altogether. Often vengeance can be dispensed with entirely: the wrongdoer himself may come to his senses and correct his wrong; and this is far better. Or—if you avenge him now, he will be hardened all the more; but if you punish him later, he will be softened in heart and reformed. Since you know nothing of all this, it is better not to undertake this business. Besides, you yourself, the injured one, have been wrong in much. I sent you this injury as retribution for your wrongs and sins, to deliver you from future reckoning. If you endure it, consider what evil you forestall? But if you avenge, you destroy the whole good fruit of the injury for you. Your sins remain upon you, and expect eternal reckoning, unless another injury befalls you in cleansing. So do not seek vengeance. With him who caused you the injury, I know better than you how to act according to all righteousness; but you receive it as a medicine for you and as warding off a greater and more terrible evil. With Me, all is directed toward bringing good to all from everything—not temporal but eternal, not earthly but heavenly, not visible but spiritual. So it is, when you do not meddle with your righteousness; but when you do meddle, you disturb My order and instead of good, you multiply and reap evil.

The words: “Vengeance is mine; I will repay”—are not read word for word in the Old Testament writings, but this thought is clearly expressed by the prophet Moses in different words, namely: “In the day of vengeance I will repay” (Deut. 32:35). The Apostolic Spirit took the thought of the prophetic spirit—which is the same as the Apostolic one—and expressed it in another, a stronger word.