Romans 12:17

Rom_12:17

Recompense to no man evil for evil.

Non-retaliation

I. What evils are we not to recompense?

1. Not to hate others because they hate us (Mat_5:44).

2. Not to curse others because they curse us (2Sa_16:10; Mat_5:44).

3. Not to defraud others because they defraud us (Lev_19:13; 1Th_4:6).

4. Not to speak evil of others because they speak evil of us (Tit_3:2; 1Pe_3:9).

5. Not to neglect our duty to them because they do it to us.

(1) Praying for them (1Ti_2:1).

(2) Pitying their miseries (Rom_12:15).

(3) Helping them in their necessities (Gal_6:10).

II. Why not?

1. It is contrary to the rule (Mat_7:12).

2. Hereby we do ourselves more injury than they did.

3. Yea, and more than we can do them.

Conclusion: Consider--

1. None can hinder us without God (Isa_45:7).

2. Injuries patiently borne are both occasions of virtue.

3. It is better to bear an injury than to cause one.

4. We must follow the Saviours example (1Pe_2:23).

5. It is one of the noblest virtues of a Christian to live above injuries. (Bp. Beveridge.)

Retaliation

is--

I. Natural.

II. Foolish. It--

1. Fails to accomplish its own end.

2. Makes matters worse.

III. Unjustifiable. Because it is--

1. To take the law into our own hands.

2. To assume the prerogative of God.

IV. Unchristian. Because--

1. Opposed to the Spirit of Christ.

2. Inimical to our own moral development.

3. Utterly forbidden. (J. Lyth, D.D.)

Provide things honest in the sight of all men.

I. How provide?

1. Think of them (1Ti_4:15).

2. Intend them (Psa_17:3).

3. Endeavour them (2Pe_1:5).

4. Practise them (1Jn_3:18).

5. Continue the practice of them (1Co_15:58; Rev_2:25-26).

II. What honest things?

1. Towards God.

(1) Love to His person (Deu_6:5).

(2) Faith in His words (1Jn_5:10).

(3) Trust on His promises (Heb_13:5-6).

(4) Fear of His threatenings (Amo_3:8).

(5) Obedience to His precepts.

2. Towards men.

(1) To our superiors, subjection (Rom_13:1).

(2) To our inferiors, humility.

3. To all:

(1) Truth (Lev_19:11).

(2) Equity (Lev_19:35-36).

(3) Love (Mat_5:45).

(4) Honour (1Pe_2:17).

(5) Prayers (1Ti_2:1).

III. How in the sight of all men.

1. So as to make open profession of our religion (Rom_1:16).

2. To manifest our integrity in it unto all (2Co_8:21).

IV. Why in the sight of all men?

1. Negatively. Not to gain credit for them (Mat_6:1).

2. Positively.

(1) To stop others false accusing us (1Pe_3:16).

(2) To be an example to others (1Co_11:1).

(3) For the glory of God (Mat_5:16; 1Pe_2:12).

V. Use. Provide things honest, etc. Hereby you will--

1. Keep your conscience void of offence towards God and men (Act_24:16).

2. Excite others to virtue (Jam_5:20.)

3. Be an honour to religion.

4. Be certain of Gods blessing here (Psa_39:12).

5. Be entitled to heaven hereafter. (Bp. Beveridge.)

Providing things honest in the sight of all men

I. The import of this precept.

1. Not merely live honestly.

2. But pay attention to things approved and beautiful in the estimation of men.

3. This implies a regard not only for general consistency, but a respect for the amenities of life.

II. Its importance,

1. The Christian is the highest style of man.

2. Should be inferior to none in moral and social excellence.

3. Should recommend his profession. (J. Lyth, D.D.)

Getting an honest living

I. Provide. Such is the message of the whole Bible. Right through industry is commended, idleness anathematised. Need we remind you of Solomon? Paul is quite as good in his way. If any man will not work, neither shall he eat. Starve them out! Summary procedure, but salutary. Again, if any provide not for his own, especially of his own house, he hath denied the faith, etc. Yes; for it is part of the faith once delivered unto the saints that we should provide.

1. It is well that we have to do so. No man is to be pitied on account of it. A fine thing is work. It braces the soul like iron, quinine, or water, the body. An experienced African traveller says, We sicken more from inactivity than from malaria.

2. Provide. What? Things--

(1) Necessary. Our absolute wants are to be met.

(2) But luxuries come under the phrase before us. Used in moderation they are not sinful. If they were, God would not set us so bad an example as to give them to us. What is the blush on the apple and the bloom on the peach, the fragrance of the rose and the music of the falling wave? Luxury. The oak not only affords us wood, but adorns the landscape; nor does it yield an inch less wood because it is a thing of beauty. Even so, we shall not be worse, but better, if we have a few good pictures on our walls and ornaments on our tables, if we enjoy the last tale or the newest poem. The infinite Father gives His children toys as well as tools.

3. Dont expect others to provide for you; do it yourself. We should cultivate a manly spirit of independence and self-help. According to a certain gage, every man has three fortunes, a head and a pair of hands; would that all made a diligent use of these fortunes. God helps those that help themselves, and we should refuse to aid any others.

II. Provide. Things honest. How may we do that? Nobody will have much difficulty in finding out, if he wishes to make the discovery. There are sundry practices which may well be looked at in the light of the text.

1. It is not an uncommon thing for men to get into debt when they know they have small chance of paying. We are well aware of the mode in which this is palliated. When a mob of rioters were about to attack a flour-mill, Luther stood between it and them. Master, we must live, they cried. I dont see that: you must be honest, answered the brave reformer. Existence, precious though it be, is not to be bought at any price. But men are seldom, indeed, called to make such a desperate sacrifice. Trust in the Lord, and do good, so shalt thou dwell in the land, and, verily, thou shalt be fed. Seek ye first the kingdom of God, etc. Encouraged by these assurances, let none of us compromise his integrity. Owe no man anything. Rather than involve himself in debt Lord Macaulay sold the gold medals which he had won at Cambridge.

2. Sometimes goods are sold for what they are not. We occasionally speak about getting goods under false pretences, but are they never got rid of under false pretences? What is the meaning of the common caution, Beware of spurious imitations? Think, also, of adulteration. How shamefully is the public sometimes imposed on in what it eats and drinks.

3. It is possible for persons in situations to be lax in their notions of their duty to their employers. If I engage to serve another for a given amount of remuneration for a certain period, I thereby sell him my time, my energy, my talent, and if I withhold it I am not honest.

III. Provide things honest in the sight of all men. Not only be honest, but let your honesty be seen. As Bengel remarks in connection with our text: A gem should not merely be a gem; it should be properly set in a ring, that its splendour may meet the eye. In the sight of all men.

1. For our own sakes. In the long run he is trusted who is trustworthy; integrity wins confidence. If I deal with a man and he deceives me, I mentally put a black mark against his name, and warn others of him. Thus his unrighteousness injures him, as, indeed, it ought to do. More money is to be made by going straight than by going crooked.

2. For the Churchs sake. Nothing is so prejudicial to the interests of religion as lack of uprightness in men professing to be godly. Such monstrosities remind one of what a traveller saw in a Russian church--to wit, a fellow devoutly counting his rosary with one hand and picking a pocket with the other. Robert Burns wrote, An honest mans the noblest work of God. He was right. (T. R. Stevenson.)

Honourable dealing

A young man in a dry-goods store in Boston was endeavouring to sell a customer some goods. He had a quantity on hand which he much desired to dispose of, as they were not of the freshest style; and the man seemed inclined to take them. When the goods had been examined, and the bargain was about to be concluded, the customer inquired: Are these goods the latest style? The young man hesitated. He wanted to sell the goods, and it appeared evident that if he said they were the latest style, the man would take them. But he could not tell a lie, and he replied: They are not the latest style of goods, but they are a very good style. The man looked at him, examined some other goods of later style, and said: I will take those of the older style, and some of the new also. Your honesty in stating the facts will fasten me to this place. The man not only sold his goods, and kept a good conscience, but he also retained a customer, whom he might never have seen again if he had not spoken to him the exact truth. There is no permanent gain in falsehood and deception. Righteousness and truth are a sure foundation. (The Christian, Boston, U.S.A.)

An honest man

Robert Burns wrote, An honest mans the noblest work of God. He was right. A man who is honest all round, honest towards God, and honest towards his fellow-creatures, is the noblest work of God, When urged by his wife not to allow his conscience to stand in the way of fortunes Milton said, I am resolved to live and die an honest man, Let us say the same, Come gain or loss, come evil report or good report, come weal or woe, I am resolved to live and die an honest man.

Verses 18. If it Be possible, as much as lieth in you, live peaceably with all men.--

Live peaceably with all men

I. If possible. By maintaining a spirit--

1. Upright.

2. Meek.

3. Peaceable.

II. If not possible.

1. Leave your cause in Gods hands.

2. Show kindness to your enemies.

3. So shall you secure a noble conquest. (J. Lyth, D.D.)

How to live at peace with all men

I. Watch over yourself.

1. Do not retaliate.

2. Be honest.

3. Cultivate a peaceable spirit.

II. Commit yourself to God.

1. Instead of avenging yourself let Him undertake your cause.

2. Retribution is His prerogative.

3. He will certainly defend the right.

III. Conciliate your enemies. By kindness. You will thus achieve a noble conquest over evil in yourself, and subdue enmity by love. (J. Lyth, D.D.)

Peace with all men

I. Is not always possible.

1. Some are unreasonable.

2. Others contentious.

3. With many it is impossible to be at peace without sacrificing conscience.

II. Should be maintained as far as possible--by

1. Patience.

2. Prudence.

3. Conciliation.

III. If impossible, cannot be sought without advantage. The attempt secures--

1. Peace of conscience.

2. The approbation of God.

3. And consequently Divine interposition in our favour. (J. Lyth, D.D.)

Peaceableness

I. The general import of the exhortation.

1. That we should have a hearty love and value for peace as far as it may be obtained.

2. That we studiously direct our conduct so as may be most likely to reach this end.

II. What is implied in the qualifications added.

1. It is evidently intimated that it is not always possible or in our power to reach the desirable end of peace. Those who seek peace and pursue it, according to the exhortation (Psa_36:14) yet sometimes find that it flies from them.

(1) Sometimes this falls out in common life, through the perverse humours and unreasonable obstinacy of those with whom we have to do. There are people in this world so captious as to take offence without any foundation.

(2) Sometimes it is not morally possible to be at peace with men, because they will not be at peace with us, unless we will violate a good conscience. Peace, though so desirable a blessing, is not to be purchased at any rate. For instance--

(a) Neither truth nor holiness are to be sacrificed to peace. That would be to sacrifice our peace with God and with our own consciences for the sake of peace with men, which for certain would be much too dear a bargain.

(b) Nor should we decline any service we are capable of, to the interest of Christ or of our country, for fear of some peoples offence. Christian courage should extinguish such fears.

2. This addition greatly enforces the precept, when it may consist with higher obligations. We must not venture everything for peace, but we should esteem it worth a great deal of pains and self-denial. If we can compass it by any means that are fit for us to use, we should endeavour it.

3. It is implied, farther, that we shall have reason to be content, though we should miss our aim, if we have performed our part. Then the breach of peace may be your affliction, but it will not be your sin.

III. The extent prescribed for our aim in this matter: Live peaceably with all men.

1. We should endeavour to live peaceably with all men at large, as far as we have any concern with them. Setting aside the consideration of their religion or their virtuous character, we are obliged by the dictates of nature, and of Christianity too, to study peace with them as our fellow-creatures; and to this end--

(1) We should be careful to behave inoffensively to all--to give no offence, neither to the Jews, nor to the Gentiles, nor to the Church of God (1Co_10:32), that, if possible, we may prevent any difference from arising.

(2) We are equally concerned, in order to peace, not to be quick in taking offence. Many people might soon have received proper satisfaction for an injury done them if they had not themselves overrated it and carried their resentment beyond all regular bounds, till they made a small breach wide and most difficult to be healed.

(3) We should be desirous to regain peace as soon as possible whenever a difference actually arises. The implacable are reckoned among the greatest sinners (Rom_1:31).

2. We should endeavour to cultivate a more peculiar peace and harmony with all our fellow Christians as such.

IV. The importance of a peaceable spirit in Christianity. It is many ways recommended in the gospel; as--

1. By showing us the great evil of an unpeaceable spirit. It is the fruit of carnality, or of an undue ascendant which some fleshly motive or other hath over us (1Co_3:3).

2. By representing a peaceable disposition in a very advantageous light. It is one of the fruits of the blessed Spirit (Gal_5:22). It is mentioned as one principal thing wherein the spiritual kingdom of God, or true religion in the hearts of men, consists (Rom_14:17). Christ saw fit to make it the subject of one of His beatitudes (Mat_5:9).

3. By the lively expressions of such a temper in the example of Christ. He was, on the one hand, a pattern for observing the proper limitations to be attended to in all pursuits after peace; He ever preferred truth and duty to it, an obedience to His Father to the pleasing of men; and so must we. But, on the other hand, as far as was consistent with His higher engagements He ever showed a strong disposition to peace.

4. By the account it gives us of the heavenly world, as a state of perfect love and harmony, where there are no jarring notes and affections. When a good man dies he enters into peace (Isa_57:2).

By way of reflection, then--

1. This may be sufficient to vindicate Christianity from the reproaches which have been cast upon it for the animosities that have abounded among Christians. The precepts, the patterns, the principles of Christianity, all lead another way; they directly lead to peaceableness.

2. This may be a proper subject of trial and self-examination. If we make no conscience of this duty of peaceableness, we have not yet entered into the spirit of true Christianity.

3. Let us all, as we are exhorted in the text, cultivate and exercise a peaceable and healing disposition. This is the likeliest way to dispose others to be at peace with us. (J. Evans, D.D.)

The duty of living peaceably

I. Live peaceably when possible. All that disturbance of mans peace which springs from our lower nature we are bound everywhere to restrain. Let me mention some provocatives from which we may and should abstain.

1. Offensive language. Many that have great power of speech do not feel that Gods law is to regulate the use of their tongues. There are Christian heads of families who shoot across the table from day to day words which stir up the worst feelings which men can have. Many and many a household has no chimney which carries away the smoke of these conflicts, and the smoke falls down, leaving harm where it rests. As much as lieth in your tongue, then, live peaceably with your wife, your children, your servants, and your fellow-men.

2. Provoking carriage. A man can look as well as speak speech. A nod of the head, a lifting up of the eyes, a shrug of the shoulder, the whole manner, is as powerful as speech. We have no right to be provoking in our attitudes.

3. An unconscious, and still more, an intended, insolent conduct of pride toward men. Frequently the very presence of a man who is filled with a spirit of self-importance is an insult. The duty of humility is not simply a duty of the closet.

4. Selfishness. The ten thousand jealousies and envies which are current in business circles arise from inconsiderate selfishness.

5. The untrained disposition of jocosity. I mean all forms of teasing, jesting, irony, sarcasm, wit, which are indulged in at anothers expense, and which are not convenient. Ordinarily, this is practised where the victim has no power of resistance. You often see persons pulling little childrens hair, saying things that stir up little childrens feelings; exposing things that they do not want to have known, in order to see the flush on their cheeks; or creating a laugh at their expense. Saying disagreeable things in a calm and ironical way is inexcusable There is a teasing which is pleasant, and causes nobody suffering; but teasing for the sake of making other people uncomfortable is fiendish.

6. The habit of contradiction and argument. We know what it is to be a bully. We see men boasting of their strength, and saying provoking things in the hope of getting into a quarrel with their fellow-men. There are men who may be called logical bullies. If you say anything, they dispute it. Argument leads to disputation speedily, and disputation to quarrelling, and quarrelling to ill-will.

7. Scandalmongering. There are men who have an intuition for discovering faults in others. They see them as quick as lightning; and they tell of them wherever they go. There are men who are vampires, feeding on their fellow-men in this way. And the amount of ill-will that is created in a neighbourhood by tale-bearers is astounding. The only excuse which men give for thus reporting things that are evil in regard to others is that they are true. But you have no right to report anything evil of a man, even if it is true, unless you have a benevolent purpose. Every man has his train of infelicities. But as they sprung from him they ought not to be carried far away from him. A scandal-monger is like one who carries contraband goods; and the partaker is as bad as the thief.

8. Indiscreet frankness. Telling men unpleasant truths about themselves, telling them what other people have said about them--this is generally unwise. Blurting out the truth about people into their faces is impolite. There is an impression that if a man has a truth he should let it fly, hit where it may. A doctor might as well scatter his drugs through the community, as a man tell all he knows about people indiscriminately. Truth, being a medicine, instead of being thrown about heedlessly, and with brutal barbarity, is to be administered with care and discretion.

9. Indiscreet urgency in religious teaching. There are many religious persons who go about with an incisiveness and pertinacity which annoy and vex people, and introduce an element of disquiet by which more harm than good is done.

II. There are times in which you cannot live peaceably.

1. There are cases in which, when you are commanded by the law to do evil, you will be obliged to resist, and make great disturbance. And there are a great many other cases where, in your business relations and social connections, you will be placed in circumstances in which the interest of others pushes you toward the commission of evil, but in which you must not do it. A river complains to the rock on its bank of the noise which it is making. Why does the rock make the noise? Because it will not budge, and the water will. So that it is the water, and not the rock, that makes the noise. The rock stood there, and had a right to stand there; and if the water would beat against it and make a noise, it was not the rocks fault. The man who is free from wickedness is accused by wicked men of making all the turmoil and excitement, but he does not. You recollect that when the tyrant had vexed and annoyed Israel through years of misrule, and the prophet had attempted to see that the laws were obeyed, and that the welfare of the people was maintained, the king said to him, Art thou he that troubleth Israel?

2. Christian virtue sometimes stands in the way of mens pleasure. Sometimes it happens that an individual is solicited to taste wine which conscientiously he cannot touch, and he stirs up great resistance by refusing.

3. Those who are called to teach unwelcome truths must make up their minds not to live peaceably. No man can preach the truth faithfully without offending men. Our Master could not do it. The apostles could not.

4. You cannot attempt to oppose mens worldly interests for the sake of public morality, for the reformation of the community, for the purification of the ballot, without rousing up an immense amount of anger. But somebody must do these things. No Christian man has a right to see the city in which he lives go down like Sodom and Gomorrah and put out no hand or voice to save it. Christian men are bound to be lights and salt. (H. W. Beecher.)

Christians exhorted to live peaceably

I. The duty here enjoined. The expression may be taken--

1. For the actual enjoyment of peace with all men: in which sense he only lives peaceably, whom no man molests. This cannot be here intended, because--

(1) So to live peaceably is impossible in consequence of--

(a) The contentious, unreasonable humour of many men. There are some that, like so many salamanders, cannot live but in the fire, and so long as there be such, how can there be undisturbed quietness? God must first weed the world of all ill dispositions before a universal peace can grow in it.

(b) The contrary and inconsistent interests of many men. There is nothing which men prosecute with so much vigour as their interest, and the prosecution of contrary interests must needs be carried on by contrary ways, which will be sure to thwart one another.

(2) What is the matter of duty ought to be in the power of him to whom it is enjoined. But it is not in my power to enjoy peace with all men, since this depends upon their behaviour towards me. If a man will be my enemy, I cannot prevent him.

2. Wherefore it is clear that the text is to be understood for a peaceable behaviour towards all men; in which case he lives peaceably by whom no man is molested. It consists therefore in--

(1) A forbearance of hostile actions. In a way of--

(a) Prevention, i.e., abstinence from an injurious invasion upon the rights of another, whether as to his person or estate.

(b) Non-retaliation (1Co_13:7). Fire sometimes goes out as much for want of being stirred up as for want of fuel. He who affronts his brother breaks the peace; but he who repays the ill turn perpetuates the breach. And perhaps the greatest unquietness is not so much chargeable upon the injurious as the revengeful. A storm ruins nowhere but where it is withstood and repelled.

(2) A forbearance of injurious, provoking words. Rabshakeh broke the peace with Hezekiah as much by his railing as by his army. Men resent ugly words with more acrimony than they would stabs. And the reason is, because a wound directs an evil only to a mans person, but an ill word renders him miserable as far as he is known. Besides, it hurts him so as to put the reparation absolutely out of his power; for it lodges his infamy in other mens thoughts, which he cannot come at so as to rectify them.

II. What are the measures and proportions by which it is to be determined. If it be possible, i.e., morally, lawfully possible (Gen_39:9; 2Co_13:8). Where, then, the breaking of the peace is not unlawful, there the maintaining of it ceases, to be a necessary duty. Apply this to--

1. War.

(1) Is it lawful? Yes, if in a good cause, viz.--

(a) Defensive; in order to repel an evil designed to the public; and therefore is an act of self-preservation.

(b) Offensive; for revenging a public injury done to a community, and so is an act of justice. And further, the Baptist, Christ, and the apostles judged the employment of a soldier lawful.

(2) When and where ought it to be judged so? When those with whom we are at peace--

(a) Declare that they will annoy us unless we mangle our bodies (1Sa_11:2).

(b) Declare war with us, unless we renounce our religion, as in the case of the Armada.

(c) Injure us as a nation so as to blast our honour, which honour is as necessary to the welfare and support of a nation as its commerce.

(d) Declare war with us unless we will quit our civil rights.

2. Self-defence.

(1) If a man has no other means of escape it is lawful from--

(a) The great natural right of self-preservation, which is as full in individuals as in public bodies.

(b) That place where Christ commands His disciples to provide themselves swords. To have allowed them the instruments of defence, and at the same time to have forbid the use of them as unlawful, had been irrational.

(c) The suffrage of the civil law.

(2) What are those things which may be thus defended.

(a) Life. For where it is lawful to live, it is lawful to do all those things without which life cannot be preserved.

(b) Limbs. For who knows but the loss of a part may bring the destruction of the whole?

(c) Chastity. For this is as irreparable as life itself; and to lose ones life is indeed a misery, but it is no dishonour.

(d) Estate or goods. Before I pass on I shall add that whatsoever is lawful for a man to do for himself, is lawful for him to do for his neighbour; for we are commanded to love our neighbour as ourselves.

(3) The conditions required to legalise such a defence of ourselves and fortunes.

(a) That the violence offered be so apparent, so great and pressing, that there can be no other means of escape.

(b) That all possibility of recourse to the magistrate for a legal protection be taken away. In which case the law leaves every man to his own natural defence.

(c) That a man designs merely his own defence, without any revenge towards the person who thus invades him.

3. Litigation. This is allowable when it is to secure the execution of justice in the proper acts of it between man and man. If Christianity prohibits all pursuit of a mans right at law, then its observance unavoidably draws after it the utter dissolution of all government and society. He that has the strongest arm, the sharpest sword, the boldest front, and the falsest heart, must possess the world. Yet since men are too prone to stretch their just allowances beyond their bounds, note those conditions that are required to warrant men in their law contentions.

(a) That a man takes not this course but upon a very great and urgent cause. Every little wrong and trespass is not a sufficient warrant for me to disturb my neighbours peace.

(b) That a man be willing, upon any tolerable and just terms, to agree with his adversary, rather than to proceed to a suit.

(c) Supposing great cause and no satisfaction, that the injured person manage his suit by the rule of charity, and not with any purpose to revenge himself upon his adversary.

III. The means conducible to our performance of this excellent duty.

1. A careful suppression of all distasteful, aggravating apprehensions of any ill turn or unkind behaviour from men. It is the morose dwelling of the thoughts upon an injury that incorporates and rivets it into the mind.

2. The forbearing of all pragmatical or malicious informations. He that repeateth a matter separateth very friends. The reporting what such a one said or did is the way to kindle such heart-burnings between persons, as oftentimes break forth and flame to the consumption of families, courts, and perhaps at length of cities and kingdoms.

3. That men would be willing in some cases to waive the prosecution of their rights. As--

(1) When the recovery of a right seems impossible: prudence and duty then call upon a man to surcease the prosecution of that, and rather to follow peace.

(2) When that right is but trivial, but the recovery of it troublesome and contentious. That which being lost makes a man not much the poorer, nor recovered, much the richer, cannot authorise him to enter into the din of a long contest.

(3) When a recompense is offered.

(4) To reflect upon the great example of Christ, and the strict injunction lying upon us to follow it. We shall find that his whole life went in constant recession from his own rights, in order to the peace of the public.

4. Not to adhere too pertinaciously to our own judgments of things doubtful in themselves in opposition to the judgment of those who are more skilful in those things.

IV. The motives and arguments by which this duty may be enforced.

1. The excellency of the thing itself. Peace is a Divine title (Rom_15:33; Isa_9:6). The first message that was sent from heaven upon Christs nativity was message of peace (Luk_2:14). His whole doctrine is called the gospel of peace, and the word of peace (Rom_10:15). The last legacy that He bequeathed to His disciples was peace (Joh_14:27). Peace is the work of the Holy Ghost in the hearts of believers (Gal_5:22), and both the effect and reward of piety is peace (Rom_15:13).

2. The excellency of the principle from which it proceeds. It is from a pious, generous, and great mind. Little things are querulous; and the wasp much more angry and troublesome than the eagle.

3. The blessing entailed upon it by a peculiar promise (Mat_5:9). Note two instances of this blessing that attend the peaceable in this world.

(1) An easy, undisturbed, and quiet enjoyment of themselves.

(2) Honour and reputation. Their report survives them, and their memory is blessed. (R. South, D.D.)

Peaceable living not always possible

The wisest men, the best men, the most thoughtful men, the men who are most studious of peace, may have contention forced upon them. Lot could not live peaceably with the inhabitants of Sodom--to his great credit. Moses could not live at peace with Egypt, when he saw his people oppressed. It would have been a shame if he could. Samuel could not live at peace when the king, despotic, arrogant, fractious, was misleading the people. David could not live at peace with Saul--Saul would not let him. The prophets could not live at peace with the idolatrous people whom they were sent to instruct and rebuke, and who would not be corrected nor reformed. Jesus could not live at peace. The most genial, and gentle, and meek, and merciful, and loving of all beings was He; and yet it was impossible that He should live at peace with His own countrymen, in His own time. Therefore you find it said, If it be possible. In this great quarrelsome world it is not made obligatory on a man to be at peace with his fellow-men anyhow. The command begins with the implication that it is not always possible. The qualification is, as much as lieth in you. You may be at discords; but see to it that you do not produce them. Let them be the result of other mens misconduct, and not of yours. (H. W. Beecher.)

Peaceableness

Here is--

I. The preface--If it be possible. Which words may be looked on--

1. As limiting the command.

(1) If it be possible; for it may be impossible (Mat_18:7). Because of--

(a) others malice (Jam_4:1).

(b) Our own conscience (Act_24:16) in reproving others; in standing for the truth.

(2) As much as in you lies.

(a) That we do not disturb the peace ourselves.

(b) Nor give occasion to others to do it.

2. As strengthening the command, so that we are to perform it to the utmost of our power.

II. The command. Live peaceably with all men. Here is--

1. The command. What is it to live peaceably?

(1) Give offence to none (Mat_18:7).

(2) Pass by others offences to you (1Co_13:7).

(3) Construe things in their best sense (1Co_13:5).

(4) Part with something of your own right (Gen_13:8-9).

(5) Have a care of those passions that cause strife (Jam_4:1).

(a) Anger (Eph_4:26; Eph_4:31).

(b) Envy (Jam_3:14).

(c) Pride (Pro_13:10).

(d) Hatred and malice (1Jn_3:15).

(e) Implacableness (Rom_1:31; Psa_130:5-7).

2. The extent--To all men (Heb_12:14).

1. To superiors (Rom_13:1; Mat_17:27).

2. Inferiors.

3. Equals. Conclusion: Consider--

1. Ye know not where the least strife may end.

2. It disturbs you as much as others (Luk_21:19).

3. If you live in peace, God will be with you (1Ki_11:1-43; 1Ki_12:1-33; 1Ki_13:1-34; 2Co_13:11). (Bp. Beveridge.)

Irascible persons not to be provoked

In the Jardin des Plantes we saw a hooded snake in a most unamiable condition of temper. There was a thick glass and a stout wire between us, and we did nothing but look at him, yet he persisted in darting at us with the utmost vehemence of malice, until the keeper requested us to move away, with the advice that it was not well to irritate such creatures. When one meets with an irascible person, on the look out to pick a quarrel, ill-conditioned, and out of elbows with the whole world, it is best to move on, and let him alone. Even if he can do you no harm, and if his irritation be utterly unreasonable, it is best to remove all exciting causes of provocation, for it is never wise to irritate vipers. You do not on purpose walk heavily across the floor to teach a gouty man.that you have no respect for his tender feelings since he ought not to be so susceptible; neither should you vex those afflicted with a bad temper, and then plead that they have no right to be so excitable. If our neighbours tempers are gunpowder, let us not play with fire. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2. Individual churchly spirit toward those without, Rom_12:17-21.

Each in his place manifesting the spirit of love by withholding all hostile tempers, a common unity of innocence and peace will be attained. The precepts of the paragraph are mostly negative or prohibitory.

17. Provide—Premeditate. Be careful to present your Christian character before the world as to win its moral respect.

Honest—Rather, fair, honourable. Study to make Christianity appear honourable in your character.

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

CRITICAL NOTES

Rom_12:17.—Provide things honest, handsome, beautiful, useful, profitable, in the sight of men. Remove every reasonable ground of suspicion. Wear the white flower of a blameless life.

Rom_12:18. Live peaceably with all men.—If commotions arise, let there be no real fault on your side. Offences will come, but see that no offence spring from unwise ordering of life.

Rom_12:19. Give place unto wrath.—Do not interfere with the movements of God’s righteous indignation. Let not your own wrath break forth. Give place to the wrath of your enemy. These interpretations are given. Instead of trying to settle the exact meaning, we may wisely seek to combine all the interpretations and work them out.

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_12:17-19

Peace with honour.—“Peace with honour” was the statement of one of our great statesmen at the conclusion of a certain treaty. It is a very desirable conclusion. Peace among nations, in societies, in the Church, in the individual. There may be some who are never so much at peace as when they are at war; but most love and desire peace. With the best intentions in the world, we may produce discord when we intended peace. It cannot always be secured in this disordered world. We must do our best, and leave results with the sovereign Disposer of all events. To do our best is to do in accordance with divine precepts.

I. Peace is not always possible.—Jesus Christ was the great peace-maker, and yet He was the cause of much disturbance; perhaps not the cause, but the occasion for the true cause was the wickedness of human nature. St. Paul was the apostle of peace, and yet how much commotion in and around his pathway! The preachers of peace have often been the producers of disturbance “If it be possible, live peaceably with all men.” Is it possible for the pure to live peaceably with the impure? Purity is an offence to the impure; it pricks the conscience; it produces disquiet, rebellion, and sometimes anger. Is it possible to reprove and to live peaceably with the reproved? It may be so to some, but others find it impossible. Masters of tactics move along smoothly; but are men of tact always men of stern principle?

II. The impossibility of peace must not arise from the believer.—“As much as lieth in you.” There must be examination and close watchfulness of self. “As much as lieth in you.” Let purity be maintained without offensive parade; let reproof be administered in the spirit of love and of meekness; let there be love to the person, while there is intense disapproval of the false practice.

III. The possibility of peace is increased by:

1. A negative courte. “Recompense to no man evil for evil”: a large precept largely neglected. The evil of being duped and cheated naturally stirs the soul of the upright; it is difficult not to retaliate. Other cases may be noted; but we must obey the precept, for that will bring peace at the last—peace to the obedient at all events.

2. A positive course. Be preoccupied with the comely and the honourable in the sight of men. Let this preoccupation be an antidote against those sombre thoughts and hostile projects which are cherished under the influence of resentment; let noble ideals lead the spirit out of and above the torturing thoughts produced by actual or fancied offences. A soul moving in high realms is peaceful, though the lower sphere has in it disturbing elements. On the mountain ranges of high pursuits we often find peace and joy which the world cannot understand and of which it cannot deprive.

3. A self-restraining course. “Dearly beloved, avenge not yourselves, but rather give place unto wrath.” A word of difficulty is prefaced by a word of sweetness. The apostle knew that to fallen nature revenge is sweet. He gives the sweetness of “dearly beloved” to induce the rejection of the sweetness of revenge. Sinful nature says, Revenge is sweet; a higher nature says, Forgiveness is divine. Do not revenge yourselves by taking the law into your own hands. Do not revenge yourselves by saying, God will punish; He can punish better and more severely than I can, so I will give rcom for the working of the wrath of justice, and my offenders will not escape. Leave revenge alone, and strive after the love which speaks words of blessing and lives in the atmosphere of forgiveness.

4. A submissive course. “For it is written” must be our check. What is written has little authority with too many in these days. What is written for amusement, for guidance to earthly success, and so on, they regard; but what is written for moral guidance they ignore. “It is written, Vengeance is Mine, I will repay, saith the Lord.” He is both a just and merciful revenger; therefore let us leave all in His hands; do not let us presume to sit in the seat of the supreme Judge. Let wilful offenders tremble, “for it is written, Vengeance is Mine, I will repay.” Peace with honour in this dark world of sin; if not peace with glory, with infinite joy in the bright world of unsullied light.

Rom_12:19. The proper treatment of wrath.—Bishop Sanderson says, “I ever held it a kind of spiritual thrift where there are two senses given of one place, both agreeable to the analogy of faith and manners, to make use of both.” It is objected that the practice of this spiritual thrift may lead to spiritual wealth, but seems to tend to exegetical poverty. There is surely no need to be alarmed by the objection here raised, for spiritual wealth must be greater than exegetical richness and accuracy. We do not by any means underrate the value of the latter, but it is not needful to the salvation of the soul. If it be, then the great majority must be unsaved. Exegetical correctness can only be the possession of the learned few, while spiritual wealth may be the possession of the many, whether learned or unlearned. Masters of exegesis are not always spiritually rich. Three interpretations of the expression “Give place unto wrath” have been given by eminent expositors; and not attempting to decide which is the true interpretation, we may, for the purposes of spiritual thrift, make use of all. Let us take, first, the most doubtful of the interpretations:—

I. Restrain your own wrath.—In this case the personality must be over-mastered. If our wrath be allowed to work and maintain the ascendency, we cannot conduct ourselves aright with reference to the outward world and with respect to the divine government of the universe. Our own personality may seem to us, and is in a sense, important, but we must ever remember that there are other personalities to be considered. There is the personality of every member of the human race, and of every member with whom we have dealings. There is the divine personality, and we must not by personal feelings venture to interfere with divine prerogatives; we must in the truest sense restrain our own wrath before we can properly and fully acknowledge the solemn truth that vengeance belongs alone unto the Lord. The judge must be raised above personal feelings and the influence of passion, prejudice, and vindictiveness. Thus our judges are placed in positions of almost undisputed authority, and are removed from the sphere of party feelings. It is wise to restrain our own wrath. We may be unjustly indignant; we know not all the bearings of the case; offence may be taken when no offence was intended. Wrath may be unjust; it must be harmful. Revenge may be sweet, but it produces and fosters bitterness of soul; its motions in the spirit are not helpful to that holy calm where divine graces flourish. The spirit of revenge and the Spirit of God cannot harmoniously dwell in the same sphere.

II. Give place to the wrath of your enemy.—Meyer objects that this would only be a prudential measure. What is religion but a system that enjoins and fosters prudence? The prudent man is one who is careful of consequences. We cannot ourselves follow the high pathway marked out by the moralists who tell us to follow virtue for its own sake, that virtue is its own sufficient reward, that to consider consequences is a mere selfish principle of guidance in morals. Self-love is different from selfishness, which is fallen self-love. Self-love is surely not condemned by Him who asks, “What shall it profit a man?” We are allowed, then, to consider self and the final profit and advantage of the steps we take. Let it also be remembered that the intensely selfish man is not always prudent. He does not look to the ultimate working out of the spirit of selfishness. In seeking personal happiness he may be finding personal misery. As then a mere prudential measure, on this low ground, if we deem it low, give place to the wrath of your enemy. By opposing you may make it worse, you may fan the flame to a great heat. Look at nations. What is war but the engendering of further warfare and the necessity of maintaining large numbers of armed men, armed vessels, and powerful batteries? In the present state of society war may be a necessary evil, out of which good may arise. What good can arise from war between individual men? Has the duel ever been productive of good? Give place to the wrath of your enemy. Get out of his way, if need be. Allow it time to cool down. Do not let your heat be joined to his heat, and thus avoid increasing the caloric intensity of the moral sphere.

III. Make way for divine wrath.—Our wrath arises too often from personal feeling. We are offended, we are injured either by word or by deed—in mind, body, or estate—and we become angry. But God’s wrath cannot arise in any such way. His wrath arises from the sense of injury done to His moral government. If God’s anger have in it anything of what we may call the personal, it arises from the love and sympathy of His nature. God is a supreme judge who is raised above all prejudice and all personal feelings in meting out judgment, and therefore we may safely leave vengeance in the hands of God. He will vindicate His own rightful method of government; He will show Himself the special defender of His people. Learn, then, that man’s true wisdom is to remember that vengeance is only safe in the hands of a holy God—that inquisitors are not only cruel, but presumptuously wicked. They are striving to take God’s place and assert divine prerogatives. We may believe that most of the victims of the foul inquisition have been in the right; but even if they were wrong, the inquisitor has no right to come between a man and his conscience. The foulest blot on what some are pleased to call the Christian religion is the accursed inquisition; and the wonder is that enlightened men can look calmly on a Church capable of such diabolical cruelty. There is no parallel between the random persecutions made by some Protestants and the systematised, heartrending tortures, cruel maiming of harmless and holy men and women by the Roman Catholic Church. At the same time, let us not be in our turn inquisitors. Make way for divine wrath. If self-wrath were restrained, surely bigotry would cease, and persecution would be banished from the earth.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Romans

STILL ANOTHER TRIPLET

Rom 12:17 - Rom 12:18.

The closing words of this chapter have a certain unity in that they deal principally with a Christian’s duty in the face of hostility and antagonism. A previous injunction touched on the same subject in the exhortation to bless the persecutors; but with that exception, all the preceding verses have dealt with duties owing to those with whom we stand in friendly relations. Such exhortations take no cognisance of the special circumstances of the primitive Christians as ‘lambs in the midst of wolves’; and a large tract of Christian duty would be undealt with, if we had not such directions for feelings and actions in the face of hate and hurt. The general precept in our text is expanded in a more complete form in the verses which follow the text, and we may postpone its consideration until we have to deal with them. It is one form of the application of the ‘love without hypocrisy’ which has been previously recommended. The second of these three precepts seems quite heterogeneous, but it may be noticed that the word for ‘evil’ in the former and that for ‘honourable,’ in these closely resemble each other in sound, and the connection of the two clauses may be partially owing to that verbal resemblance; whilst we may also discern a real link between the thoughts in the consideration that we owe even to our enemies the exhibition of a life which a prejudiced hostility will be forced to recognise as good. The third of these exhortations prescribes unmoved persistence in friendly regard to all men.

Dealing then, in this sermon only, with the second and third of these precepts, and postponing the consideration of the first to the following discourse, we have here the counsel that

I. Hostility is to be met with a holy and beautiful life.

The Authorised Version inadequately translates the significant word in this exhortation by ‘honest.’ The Apostle is not simply enjoining honesty in our modern, narrow sense of the word, which limits it to the rendering to every man his own. It is a remarkable thing that ‘honest,’ like many other words expressing various types of goodness, has steadily narrowed in signification, and it is very characteristic of England that probity as to money and material goods should be its main meaning. Here the word is used in the full breadth of its ancient use, and is equivalent to that which is fair with the moral beauty of goodness.

A Christian man then is bound to live a life which all men will acknowledge to be good. In that precept is implied the recognition of even bad men’s notions of morality as correct. The Gospel is not a new system of ethics, though in some points it brings old virtues into new prominence, and alters their perspective. It is further implied that the world’s standard of what Christians ought to be may be roughly taken as a true one. Christian men would learn a great deal about themselves, and might in many respects heighten their ideal, if they would try to satisfy the expectations of the most degraded among them as to what they ought to be. The worst of men has a rude sense of duty which tops the attainments of the best. Christian people ought to seek for the good opinion of those around them. They are not to take that opinion as the motive for their conduct, nor should they do good in order to be praised or admired for it; but they are to ‘adorn the doctrine,’ and to let their light shine that men seeing their good may be led to think more loftily of its source, and so to ‘glorify their Father which is in heaven.’ That is one way of preaching the Gospel. The world knows goodness when it sees it, though it often hates it, and has no better ground for its dislike of a man than that his purity and beauty of character make the lives of others seem base indeed. Bats feel the light to be light, though they flap against it, and the winnowing of their leathery wings and their blundering flight are witnesses to that against which they strike. Jesus had to say, ‘The world hateth Me because I testify of it that the deeds thereof are evil.’ That witness was the result of His being ‘the Light of the world’; and if His followers are illuminated from Him, they will have the same effect, and must be prepared for the same response. But none the less is it incumbent upon them to ‘take thought for things honourable in the sight of all men.’

This duty involves the others of taking care that we have goodness to show, and that we do not make our goodness repulsive by our additions to it. There are good people who comfort themselves when men dislike them, or scoff at them, by thinking that their religion is the cause, when it is only their own roughness and harshness of character. It is not enough that we present an austere and repellent virtue; the fair food should be set on a fair platter. This duty is especially owing to our enemies. They are our keenest critics. They watch for our halting. The thought of their hostile scrutiny should ever stimulate us, and the consciousness that Argus-eyes are watching us, with a keenness sharpened by dislike, should lead us not only to vigilance over our own steps, but also to the prayer, ‘Lead me in a plain path, because of those who watch me.’ To ‘provide things honest in the sight of all men’ is a possible way of disarming some hostility, conciliating some prejudice, and commending to some hearts the Lord whom we seek to imitate.

II. Be sure that, if there is to be enmity, it is all on one side.

‘As much as in you lieth, be at peace with all.’ These words are, I think, unduly limited when they are supposed to imply that there are circumstances in which a Christian has a right to be at strife. As if they meant: Be peaceable as far as you can; but if it be impossible, then quarrel. The real meaning goes far deeper than that. ‘It takes two to make a quarrel,’ says the old proverb; it takes two to make peace also, does it not? We cannot determine whether our relations with men will be peaceful or no; we are only answerable for our part, and for that we are answerable. ‘As much as lieth in you’ is the explanation of ‘if it be possible.’ Your part is to be at peace; it is not your part up to a certain point and no further, but always, and in all circumstances, it is your part. It may not be possible to be at peace with all men; there may be some who will quarrel with you. You are not to blame for that, but their part and yours are separate, and your part is the same whatever they do. Be you at peace with all men whether they are at peace with you or not. Don’t you quarrel with them even if they will quarrel with you. That seems to me to be plainly the meaning of the words. It would be contrary to the tenor of the context and the teaching of the New Testament to suppose that here we had that favourite principle, ‘There is a point beyond which forbearance cannot go,’ where it becomes right to cherish hostile sentiments or to try to injure a man. If there be such a point, it is very remarkable that there is no attempt made in the New Testament to define it. The nearest approach to such definition is ‘till seventy times seven,’ the two perfect numbers multiplied into themselves. So I think that this injunction absolutely prescribes persistent, patient peacefulness, and absolutely proscribes our taking up the position of antagonism, and under no circumstances meeting hate with hate. It does not follow that there is never to be opposition. It may be necessary for the good of the opponent himself, and for the good of society, that he should be hindered in his actions of hostility, but there is never to be bitterness; and we must take care that none of the devil’s leaven mingles with our zeal against evil.

There is no need for enlarging on the enormous difficulty of carrying out such a commandment in our daily lives. We all know too well how hard it is; but we may reflect for a moment on the absolute necessity of obeying this precept to the full. For their own souls’ sakes Christian men are to avoid all bitterness, strife, and malice. Let us try to remember, and to bring to bear on our daily lives, the solemn things which Jesus said about God’s forgiveness being measured by our forgiveness. The faithful, even though imperfect, following of this exhortation would revolutionise our lives. Nothing that we can only win by fighting with our fellows is worth fighting for. Men will weary of antagonism which is met only by the imperturbable calm of a heart at peace with God, and seeking peace with all men. The hot fire of hatred dies down, like burning coals scattered on a glacier, when laid against the crystal coldness of a patient, peaceful spirit. Watch-dogs in farmhouses will bark half the night through because they hear another barking a mile off. It takes two to make a quarrel; let me be sure that I am never one of the two!

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Rom 12:17. Προνοούμενοι καλὰ ἐνώπιον πάντων ἀνθρώπων) Providing things honest in the sight of all men. Pro 3:4, LXX., προνοοῦ καλὰ ἐνώπιον Κυρίου καὶ ἀνθρώπων.—καλὰ, becoming) A precious stone should not merely be a precious stone, but it should also be properly set in a ring, so that its splendour may meet [attract] the eye.—πάντων, of all) For many are suspicious and unjust. See the following verse.

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

Rom_12:17-19. The participlesto be supplemented here as in Rom_12:16are not to be connected with μὴ γίνεσθε φρόν. παρʼ ἑαυτ.

μηδενί] be he Christian or non-Christian. Opposite: πάντων ἀνθρώπων. The maxim itself taught also by Greek sages, how opposed it was to the ἀδικεῖν τῷ ἀδικοῦντι of common Hellenism (Hermann, ad Soph. Philoct. 679; Jacobs, ad Delect. Epigr. p. 144; Stallbaum, ad Plat. Crit. p. 49 B, ad Phileb. p. 49 D) and to Pharisaism (see on Mat_5:43)!

προνοούμενοι] reminiscence from the LXX., Pro_3:4. For this very reason, but especially because otherwise an entirely unsuitable limitation of the absolute moral notion of καλά would result, ἐνώπιον κ.τ.λ. is not to be joined to καλά (Ewald, Hofmann); it belongs to προνοούμ. Comp. 2Co_8:21; Polycarp, ad Phil. 6. Before the eyes of all menso that it lies before the judgment of alltaking care for what is good (morality and decency in behaviour). Verbs of caring are used both with the genitive (1Ti_5:8) and with the accusative (Bernhardy, p. 176), which in the classics also is very frequently found with προνοεῖσθαι. Rightly Theophylact remarks on ἐνώπ. πάντων ἀνθρ. that Paul does not thereby exhort us to live πρὸς κενοδοξίαν, but ἵνα μὴ παρέχωμεν καθʼ ἡμῶν ἀφορμὰς τοῖς βουλομένοις, he recommends that which is ἀσκανδάλιστον κ. ἀπρόσκοπον.

εἰ δυνατὸν, τὸ ἐξ ὑμῶν μετὰ κ.τ.λ.] to be so punctuated. For if the two were to be joined together (as much as it is possible for you, Glöckler), the injunction would lose all moral character. Still less are we to suppose that εἰ δυνατόν belongs to the preceding (Erasmus, Cajetanus, Bengel), which indeed admits of no condition. Grotius view is the correct one: omnium amici este, si fieri potest; si non potest utrimque, certe ex vestra parte amici este, so that εἰ δυνατόν allows the case of objective impossibility to avail (how often had Paul himself experienced this!); τὸ ἐξ ὑμε͂ν (adverbially: as to what concerns your part, that which proceeds from you; see generally on Rom_1:15, and Ellendt, Lex. Soph. II. p. 225) annuls any limitation in a subjective respect, and does not contain a subjective limitation (Reiche), since we for our part are supposed to be always and in any case peaceably disposed, so that only the opposite disposition and mode of behaviour of the enemy can frustrate our subjective peaceableness.

ἀγαπητοί] urgent and persuasive. Comp. 1Co_10:14; 1Co_15:58; Php_2:1; Php_4:1.

ἀλλὰ δότε κ.τ.λ.] The construction changes, giving place to a stronger (independent) designation of duty. See Winer, p. 535 [E. T. 720]. Comp. here especially Viger. ed. Herm. p. 469. Give place to wrath (κατʼ ἐξοχήν, that of God), i.e. forestall it not by personal revenge, but let it have its course and its sway. The morality of this precept is based on the holiness of God; hence, so far as wrath and love are the two poles of holiness, it does not exclude the blessing of our adversaries (Rom_12:14) and intercession for them. The view, according to which τῇ ὀργῇ is referred to the divine wrath (comp. Rom_5:9; 1Th_2:16)as the absolute ἡ χάρις is the divine favour and grace (comp. Rom_5:9; 1Th_1:10; 1Th_2:16)is rightly preferred by most interpreters from the time of Chrysostom down to van Hengel, Hofmann, Delitzsch; for, on the one hand, it corresponds entirely to the profane (Gataker, ad Anton, p. 104; Wetstein in loc.) and Pauline (Eph_4:27) use of τόπον (or ΧΏΡΑΝ) ΔΙΔΌΝΑΙwhich primarily denotes to make place for any one (Luk_14:9), then to give any one full play, time and opportunity for activity (Eph. l.c., comp. Sir_13:21; Sir_19:17; Sir_38:12; Sir_16:14; Philo in Loesner, p. 263); and on the other hand it is most appropriate to the following scriptural proof. Non-compliance with the precept occasions the ὈΡΓΊΖΕΣΘΑΙ ΚΑῚ ἉΜΑΡΤΆΝΕΙΝ, Eph_4:26. Comp. on the thought 1Pe_2:23; 1Sa_24:13; 1Sa_24:16. Others interpret it of ones own wrath, which is not to be allowed to break forth. So de Dieu, Bos, Semler, Cramer, and Reiche: Wrath produces terrible effects in the moment of its ebullition; give it time, and it passes away. The Latin use of irae spatium dare agrees indeed with this interpretation, but not the Greek use of τόπον διδόναιnot even in the well-known expression in Plutarch (de ira cohib. p. 462) that we should not even in sport διδόναι τόπον to anger, i.e. give it full play, allow it free course. Since this giving way to wrath (justly repudiated by Plutarch as highly dangerous) cannot be enjoined by Paul, he must have meant by τ. ὀργῇ the divine wrath. For the interpretation given by others of the wrath of an enemy, which one is to give place to, to go out of the way of (Schoettgen, Morus, Amnion), must be rejected, since this, although it may be linguistically justified (Luk_14:9; Jdg_20:36), and may be compared with Soph. Ant. 718 (see Schneidewin in loc.) and with the Homeric εἴκειν θυμῷ, yet would yield a precept, which would be only a rule of prudence and not a command of Christian morals. This applies also in opposition to Ewald: to allow the wrath of the other to expend itself, which, as opposed to personal revenge, has no positive moral character (it is otherwise with Mat_5:39); not to mention that the injury, the personal avenging of which is forbidden, by no means necessarily supposes a wrathful offender.

γέγρ. γάρ] Deu_32:35, freely as regards the sense, from the Hebrew (to me belongs revenge and requital), but with use of the words of the LXX., which depart from the original (ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω), and with the addition of ΛΈΓΕΙ ΚΎΡΙΟς. The form of this citation, quite similar to that here used, which is found in Heb_10:30, cannot be accidental, especially as the characteristic ἘΓῺ ἈΝΤΑΠΟΔ. recurs also in the paraphrase of Onkelos (וַאֲנָא אֲשַׁלֵּם). But there are no traces elsewhere to make us assume that Paul made use of Onkelos; and just as little has the view any support elsewhere, that the writer of the Epistle to the Hebrews followed the citation of Paul (Bleek, Delitzsch). Hence the only hypothesis which we can form without arbitrariness is, that the form of the saying as it is found in Paul and in Heb_10:30 had at that time acquired currency in the manner of a formula of warning which had become proverbial, and had influenced the rendering in the paraphrase of Onkelos. The ΛΈΓΕΙ ΚΎΡΙΟς Paul has simply added, as was frequently done (comp. Rom_14:11) with divine utterances; in Heb_10:30 these words are not genuine.

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 12:17 . From this point the subject treated is chiefly the Christian’s attitude to enemies. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδ . μηδενὶ is emphatic: to no one, Christian or un-Christian. Nothing can ever justify revenge. Cf. 1Pe 3:9 , but especially Mat 5:38-48 . προνοούμενοι καλὰ ἐνώπιον κ . τ . λ . Pro 3:4 , LXX. 2Co 8:21 . What the words mean in Pro 3:4 is not clear; they are not a translation of the Hebrew. In 2Co 8:21 the idea is that of taking precautions to obviate possible slanders; here it is apparently that of living in such a way as not to provoke enmity, or give any occasion for breach of peace. ἐνώπιον : construed with καλά . πάντων has the same kind of emphasis as μηδενί : Requite evil to no one; let your conduct be such as all must approve.

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

Vv. 17-19. “Recompensing to no man evil for evil; being preoccupied with good in the sight of all men. If it be possible, as much as lieth in you, living peaceably with all men. Dearly beloved, avenging not yourselves; but give place unto wrath; for it is written: Vengeance is mine; I will repay, saith the Lord.”

There is a close connection between the abnegation described in the preceding verses and the love which pardons. Hence it is that the apostle continues, in Rom 12:17, with a simple participle; for vengeance is very often the effect of wounded pride. But why add the second precept, taken from Pro 3:4? Probably the apostle means to contrast preoccupation with good, as an antidote, with those sombre thoughts and hostile projects which are cherished under the dominion of resentment. The clause: before all men, depends of course on the participle προνοούμενοι, preoccupying yourselves.not on the object καλά, good things, as Hofmann thinks. Paul would have the believer’s inward preoccupation with good to be so manifest in his conduct, even toward his adversaries or enemies, that no one shall be able to suspect in him any working of the mind inspired by a contrary disposition. The meaning of the Hebrew is rather different from that of the Alex. version, which the apostle here follows. The original ought probably to be translated thus: “Thou shalt find favor and success before men.” The LXX. have translated: “Thou shalt find favor; and do thou consider good before all men.”

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.

Rom_12:17

Recompense to no man evil for evil. Provide things honest in the sight of all men. Paul having, in the preceding verses, enjoined the duties of love, condescension, and kindness towards all men, comes in this and the following passages, to forbid the indulgence of a contrary disposition, especially of a spirit of retaliation and revenge. The general direction in the first clause is, not to retaliate; which is but a lower exercise of the virtue afterward enjoined in the command to overcome evil with good.

Provide things honest in the sight of all men. Our translation of this clause is not very happy, as it suggests an idea foreign to the meaning of the original. Paul does not mean to direct us to make provision for ourselves or families in an honest manner, which is probably the sense commonly attached to the passage by the English reader, but to act in such a manner as to command the confidence and good opinion of men. In this view, the connection of this with the preceding member of the verse is obvious. We must not recompense evil for evil, but act in such a way as to commend ourselves to the consciences of all men. There should not, therefore, be a period after the word evil, since this clause assigns a motive for the discharge of the duty enjoined in the first The word (προνοεῖσθαι) rendered to provide, signifies also to attend to, to care for. The sense then is, Do not resent injuries, having regard to the good opinion of men, i.e. let a regard to the honor of religion and your own character prevent the returning of evil for evil. Thus Paul (2Co_8:20, 2Co_8:21) says of himself that he wished others to be associated with him in the distribution of the alms of the church, having regard to what was right, (προνοούμενοι καλὰ,) not only in the sight of the Lord, but also in the sight of men. Summa est, dandam sedulo esse operam, ut nostra integritate omnes aedificentur. Ut enim necessaria est nobis conscientiae innocentia coram Deo; ita famae integritas apud homines non est negligenda. Nam si Deum in bonis nostris operibus glorificari convenit, tantundem decedit ejus gloriae, ubi nihil laude dignum in nobis homines conspiciunt. Calvin. In Pro_3:4, we have the same exhortation, nearly in the same words as given in the lxx: προνοοῦ καλὰ ἐνώπιον κυρίου καὶ ἀνθρώπων.

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

Recompense--"Recompensing," &c.--(See on Rom 12:14).

Provide--"Providing"

things honest--"honorable"

in the sight of all men--The idea (which is from Pro 3:4) is the care which Christians should take so to demean themselves as to command the respect of all men.

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 17. Recompense, c.] Do not take notice of every little injury you may sustain. Do not be litigious. Beware of too nice a sense of your own honour intolerable pride is at the bottom of this. The motto of the royal arms of Scotland is in direct opposition to this Divine direction-Nemo me impune lacesset, of which "I render evil for evil to every man," is a pretty literal translation. This is both antichristian and abominable, whether in a state or in an individual.

Provide things honest] Be prudent, be cautious, neither eat, drink, nor wear, but as you pay for every thing. "Live not on trust, for that is the way to pay double;" and by this means the poor are still kept poor. He who takes credit, even for food or raiment, when he has no probable means of defraying the debt, is a dishonest man. It is no sin to die through lack of the necessaries of life when the providence of God has denied the means of support; but it is a sin to take up goods without the probability of being able to pay for them. Poor man! suffer poverty a little; perhaps God is only trying thee for a time; and who can tell if he will not turn again thy captivity. Labour hard to live honestly; if God still appear to withhold his providential blessing, do not despair; leave it all to him; do not make a sinful choice; he cannot err. He will bless thy poverty, while he curses the ungodly man's blessings.

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

17. Repaying to no one, etc. This differs but little from what shortly after follows, except that revenge is more than the kind of repaying of which he speaks here; for we render evil for evil sometimes, even when we exact not the requiting of an injury, as when we treat unkindly those who do us no good. We are indeed wont to form an estimate of the deserts of each, or of what they merit at our hands, so that we may confer our benefits on those, by whom we have been already obliged, or from whom we expect something: and again, when any one denies help to us when we need it, we, by returning like for like, as they say, do not help him in time of need, any more than he assisted us. There are also other instances of the same kind, in which evil is rendered for evil, when there is no open revenge.

Providing good things, etc. I no not disapprove of the rendering of Erasmus, “Providently preparing,” (Provide parantes;) but I prefer a literal rendering. As every one is more than justly devoted to his own advantage, and provident in avoiding losses, Paul seems to require a care and an attention of another kind. What is meant is, that we ought diligently to labor, that all may be edified by our honest dealings. For as purity of conscience is necessary for us before God, so uprightness of character before men is not to be neglected: for since it is meet that God should be glorified by our good deeds, even so much is wanting to his glory, as there is a deficiency of what is praiseworthy in us; and not only the glory of God is thus obscured, but he is branded with reproach; for whatever sin we commit, the ignorant employ it for the purpose of calumniating the gospel.

But when we are bidden to prepare good things before men, we must at the same time notice for what purpose: it is not indeed that men may admire and praise us, as this is a desire which Christ carefully forbids us to indulge, since he bids us to admit God alone as the witness of our good deeds, to the exclusion of all men; but that their minds being elevated to God, they may give praise to him, that by our example they may be stirred up to the practice of righteousness, that they may, in a word, perceive the good and the sweet odor of our life, by which they may be allured to the love of God. But if we are evil spoken of for the name of Christ, we are by no means to neglect to provide good things before men: for fulfilled then shall be that saying, that we are counted as false, and are yet true. (2 Corinthians 6:8.)

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.

(17) Provide things honest . . .—Let your purposes be such that all men shall recognise their complete integrity. Do not engage in enterprises of a doubtful character, that might bring not only yourselves but the Christian body into ill repute. (Comp. Mat_5:14-16; 2Co_8:21.)

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

17. Recompense to no man, &c.] Mat_5:39; 1Th_5:15, (a pregnant parallel to this context;) 1Pe_3:9.

Provide things honest] Lit. thinking beforehand honourable things; using forethought so as to secure the reality and the appearance of rectitude in your life and its surroundings.

in the sight of all men] i.e. so that all shall see the results of the forethought, in the absence of all fair ground for scandal; in your well-ordered household, avoidance of debt, attention to civil duties, &c.—“All men:”—here, no doubt, the “all” suggests the duty of avoiding just reproach from without as well as within the Church.—This watchfulness about the opinion of others is anything but a slavery to opinion. It is an anxiety to “adorn the doctrine of God our Saviour in all things.” (Tit_2:10.) It is the very opposite of the tendency to make concessions of principle, or to adopt fashions of opinion as a standard of duty.

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.

Recompence to no man evil for evil,.... Neither evil words for evil words, railing for railing; nor evil deeds for evil deeds, one ill turn for another; nor the evil of punishment for the evil of fault, unless it be by persons, who under God have an authority to inflict it; as the civil magistrate, who "is the minister of God, a revenger to execute wrath upon him that doth evil", Rom 13:4; but private revenge is what is here forbidden:

providing things honest in the sight of all men. The Vulgate Latin reads, "not only in the sight of God, but also in the sight of all men"; and the Alexandrian copy reads, "in the sight of God and in the sight of men", which clause seems to have crept in here, out of Co2 8:21. The words are not to be understood of a man's providing things honest, decent, and commendable, as suitable food and raiment for his family, in the sight of all men, to the honour of religion, and the credit of his profession, which is right to be done; but of a provident, thoughtful, and studious concern, to do everything that is laudable and of good report among men. The Syriac version renders the words alter this manner, , "but be careful to do well", or exercise beneficence before all men; either restraining it to acts of beneficence, even to them that do us ill, in opposition to rendering evil to them; or applying it to all offices of humanity, and every good work, which are to be done in the sight of men; not merely to be seen of them, and in a vainglorious way, in order to obtain their esteem and applause, as did the Pharisees; but to avoid offence; to put, to silence, by well doing, the ignorance of wicked men; and to shame them that falsely accuse the good conversation of the saints; and to recommend the Gospel and true religion, and win men over to it thereby, and give an occasion to them of glorifying God.

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

17 Recompense to no man evil for evil. Provide things honest in the sight of all men.

Ver. 17. Recompense to no man] In reason, revenge is but justice; Aristotle commends it, the world calls it manhood; it is doghood rather. The manlier any man is, the milder and more merciful, as David, 2Sa 1:12, and Julius Caesar, who wept over Pompey’s head presented to him, and said, Non mihi placet vindicta, sed victoria, I seek not revenge, but victory.

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.

Recompense - Render, give, or return; see the note at Mat 5:39. This is probably one of the most difficult precepts of Christianity; but the law of Christ on the subject is unyielding. It is a solemn demand made on all his followers, and it “must” be obeyed.

Provide - The word rendered “provide” means properly to “think” or “meditate beforehand.” Make it a matter of “previous thought,” of “settled plan,” of “design.” This direction would make it a matter of “principle” and fixed purpose to do what is right; and not to leave it to the fluctuations of feeling, or to the influence of excitement. The same direction is given in 2Co 8:21.

Things honest - Literally, things “beautiful,” or “comely.” The expression here does not refer to “property,” or to “provision” made for a family, etc. The connection requires us to understand it respecting “conduct,” and especially our conduct toward those who injure us. It requires us to evince a spirit, and to manifest a deportment in such cases, that shall be lovely and comely in the view of others; such as all people will approve and admire. And the apostle wisely cautions us to “provide” for this, that is, to think of it beforehand, to make it a matter of fixed principle and purpose, so that we shall not be overtaken and excited by passion. If left to the time when the offence shall be given, we may be excited and off our guard, and may therefore evince an improper temper. All persons who have ever been provoked by injury (and who has not been?) will see the profound wisdom of this caution to “discipline” and “guard” the temper by previous purpose, that we may not evince an improper spirit.

In the sight of all men - Such as all must approve; such that no man can blame; and, therefore, such as shall do no discredit to religion. This expression is taken from Pro 3:4. The passage shows that people may be expected to approve a mild, kind, and patient temper in the reception of injuries; and facts show that this is the case. The Christian spirit is one that the world “must” approve, however little it is disposed to act on it.

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

Recompense to no man evil for evil; our Saviour teacheth the same doctrine in other words, Mat 5:39,40; see parallel places in Pro 20:22; 1Th 5:15; 1Pe 3:9. See more against retaliating injuries and private revenge in the three last verses of this chapter. Revenge is so sweet to flesh and blood, that men are very hardly dissuaded from it.

Provide things honest in the sight of all men: q.d. Look carefully, as to your conscience before God, so to your honour and reputation with men. Let all your words and actions be justifiable, and unexceptionable, that evil men may have no occasion to reproach you as evil-doers. See a parallel place, 2Co 8:21. See also Phi 4:8; 1Pe 3:16.

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

Vers. 17, 18. Honourableness and peaceableness.

Men do and must live in society. And all civilized communities have their own codes of conduct, which must be observed by those who wish to enjoy the benefits of social life and the protection of political government. Civil society enjoins the observance of justice and the maintenance of peace. But public opinion often requires simply a compliance with the letter of the law, and is very tolerant as to infractions of its spirit. The code of society or the laws of honour require that a man shall deal honourably with his equals, but in some instances allow him to act, within the limits of the law, dishonestly towards his inferiors; thus he must pay his gambling debts, but he may cheat his tradesmen if he can. The same rules prohibit murder, but in some places admit of duelling, and generally sanction resentment and revenge. Christianity requires that honourable and peaceable conduct should be distinctive of our life in our relations to all men.

I HONOURABLENESS. The word means more than honesty. It was not a very lofty morality which dictated the saying, "An honest man"s the noblest work of God." Bare honesty is a small part of religion; it may keep a man out of jail, but it cannot fit a man for the Church of Christ. The apostle enjoins honourable, fair, praiseworthy, noble conduct. Deceitful, shifty, tortuous ways of acting should be far from the Christian"s soul. Sincerity, straightforwardness, truthfulness, fairness, should dwell in his soul and speak from his lips. In the midst of a crooked and perverse generation he should shine. That the Christian should provide or take thought for such a coarse of action is in harmony with our reasonable and reflective nature. Deliberate preference, diligent pursuit, steadfast adherence to things honourable, are thus enjoined. Impulse is good when directed to what is right; but principle is better, for it is more trustworthy. When the apostle commends such conduct towards all men, he provides for the social influence of Christians being felt by all around. Not merely within the pale of Christian society, not merely amongst personal friends and associates, but in the sight of all men, uprightness and honour should express the power of religion. The advantages accruing to the world in consequence of such a practice as is here commended are manifest. The credit of religion will be promoted, and the favour of men conciliated towards doctrines so fruitful of good works. Christianity and morality will appear as twin sisters, bringing congenial blessings to an ignorant and misguided world.

II PEACEABLENESS. The New Testament makes it evident that the introduction of peace to a distracted and discordant humanity was one of the great ends of Christianity. Christ is the "Prince of peace;" his coming was the advent of peace; his kingdom is the reign of peace. From enjoyment of peace with God, and of peace of conscience within, the Christian passes to a wider sphere; cultivates peace as a mark of the Divine presence within the Church, and seeks its diffusion throughout human society generally. Amongst Christians there should prevail mutual forbearance, sympathy, and co-operation. But in saying this we do not exhaust the reference of this passage. "All men" are contemplated by the inspired writer. Men of all stations superiors, equals, and inferiors; men of all characters the litigious and quarrelsome as well as the meek and yielding are all to be treated in the distinctively Christian temper. Sometimes opinions and interests conflict, sometimes natural temperaments differ; still the peace is to be maintained. Yet the apostle, who was both a reasonable man, and a man who had large experience of life, mentions a condition. It may not always be possible to live peaceably. But the impossibility must not be upon our part; we must not make such excuses as, "I could not keep my temper;" "I could not treat such and such a person with my usual self-possession." But there will sometimes arise an impossibility on the part of others. The enemies of religion may resolve upon breaking the peace; persecutors may rage and imagine a vain thing; as we see from passages in the life of our Lord and his apostles, and in abundance at later periods of history. Violent and unreasonable professors of Christianity may resent the exposure of their errors, or the rebuke of their sins and follies. There is a higher duty even than that of peaceableness; peace must not be sought at any price; we must not, for its sake, sacrifice conscience and displease God.

Happy is the society in which this picture is realized! Let not our spirit and habits prevent or delay the delightful realization.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Provide - Think beforehand; contrive to give as little offense as may be to any.

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

The Christian’s relation to his enemies:

v. 17. Recompense to no man evil for evil. Provide things honest in the sight of all men.

v. 18. If it be possible, as much as lieth in you, live peaceably with all men.

v. 19. Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is Mine; I will repay, saith the Lord.

v. 20. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing, thou shalt heap coals of fire on his head.

v. 21. Be not overcome of evil, but overcome evil with good.

The relation toward his fellow Christians demands a great deal from the true disciple of Christ, and he is obliged daily to learn humility and service from Him who is our model for all time. But, in a way, the relation of a Christian toward those that are not of the household of faith requires still more, because he may expect nothing but enmity and bitter persecution from them. Therefore St. Paul writes: To no one return evil for evil; no matter how great the provocation on the part of their enemies, the Christians should not pay back in kind; retaliation and revenge must be foreign to their nature. We should rather endeavor to attain to that which is excellent before all men, we should at all times conduct ourselves so as to command the confidence and respect of all men, to commend ourselves to them as honorable, straightforward, clean in all our dealings] letting no spot stain our characters in the sight of the world. See Pro 3:4. This includes another manifestation of Christian character: If it is possible, so far as you are concerned, keep peace with all men. Christians never pick quarrels, neither are they defenders of the peace-at-any-price slogan. There are times when a quarrel is forced upon the Christians, when truth, right, justice, duty demand that they defend themselves, just as the Lord did in the palace of the high priest. But as long as it is possible with a good conscience, the Christians will maintain peace with all men; they are never the cause of dissension and strife in the sense that the guilt actually rests with them. And this includes a further thought: Do not avenge yourselves, beloved, but give way to wrath. These words contain a further application and amplification of the last thought. The idea of revenge must be foreign to the hearts of believers, to those that are the beloved of the Lord, that are rejoicing in the fullness of His love and mercy. And when carnal anger wants to come into their hearts, when it comes along like a wild beast to take possession of the mind, then we should give it a wide berth and not let it gain its object, for the wrath of man worketh not the righteousness of God, Jas 1:19-20; Col 3:8. On the contrary, we should remember what is written Deu 32:35: To Me belongs vengeance; I will repay, saith the Lord. In the hands of the Lord we should therefore leave the punishing of evil and not attempt to take it into our own hands. The prerogative of God as a revenger of evil upon those that do evil must not be usurped by any man. A Christian that is actually imbued with the spirit of Christ will rather follow what St. Paul urges: Rather, if thine enemy hunger, feed him; if he thirst, give him drink; for in doing this thou wilt heap coals of fire upon his head. The apostle here speaks in words of the Old Testament, Pro 25:21 ff. , and follows the earnest admonition of the Lord, Mat 5:44. The fiery coals fitly represent the uneasiness of conscience which is bound to follow in the case of kindness shown under the circumstances assumed in the context. Instead of taking advantage of his enemy’s misfortune, no matter what form it may take, the Christian takes the opportunity to show him every kindness. And this repaying good for evil in most cases will so deeply affect his enemy that he will be gained, or, at least, that his heart must acknowledge his own inferiority in the face of such treatment. And so the apostle concludes: Be not conquered by the evil that thy enemy may show thee, do not let this incite thee to thoughts of enmity and revenge under any circumstances; rather conquer the evil by doing good. Subdue your enemies by kindness, not by meanness. For doing good is the sphere in which we believers should move at all times, and this must exert its influence in the case of our enemies. Many a bitter enemy has been overcome by Christian magnanimity and has become the friend of the Christian cause.

Summary

The apostle admonishes the Christians to serve faithfully in the congregation and to show true Christian love toward the brethren and to all men.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

By evil here, we are to understand wrongs and private injuries; by not recompensing them, is meant not revenging them. Corrupt nature is very prone to return wrong for wrong, one ill turn for another, but Christianity sets a nobler pattern before us, even the example of him, "who when he was reviled, reviled not again, when he suffered, he threatened not," Provide things honest in the sight of all men. 1Pe 2:23.

Having exhorted them before to be careful of their conversations towards God, he now presses them to be watchful over their conversations before the world, that by honesty and innocency of life they may cut off all occasion from the enemies fo religion to speak evil of them, and their holy profession; that all their words and actions be justifiable and unexceptionable, to that degree that the heathens may be in love with Christianity, by observing their lives and actions to be holy and honest.

Learn hence, That a Christian must carefully look, not only to his conscience, but to his conversation; that his conscience be holy and upright in the sight of God, and his conversation honest and unblameable before men. The world cannot discern our hearts, but they can soon discover the errors of our lives, and will throw the dirt of our sins upon religion’s face; therefore we had need provide things honest in the sight of all men.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

17. “Recompensing to no one evil for evil,” as a retaliatory spirit is peculiar only to the devil’s people and utterly out of harmony with the meek and lowly Nazarene. “Providing things honest in the sight of all men.”

Without solid and radical honesty, competent to bear the white light of the judgment throne, all Christian character and heavenly hope collapse into defeat and despair.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Render to no man evil for evil . [Quoted from the Sermon on the Mount ( Mat_5:38-48 ). The precept bids us reject the lex talionis, and live contrary to it: it commands us to eschew both the spirit and practice of vindictiveness. "The heathen," says Burkitt, "reckoned revenge as a part of justice," but the Christian must look on justice as subservient to love.] Take thought for things honorable in the sight of all men . [ Pro_3:4 LXX. Give no cause for suspicion or offense, but disarm all enmity by open, fair-minded dealing. Let your light shine ( Mat_5:16 ). Let men note what company you keep ( Act_4:13 ). "Not letting habits, talk, expenses," says Moule, "drift into inconsistency; watching with open and considerate eyes against what others may fairly think to be unchristian in you. Here is no counsel of cowardice, no recommendation of slavery to a public opinion which may be altogether wrong. It is a precept of loyal jealousy for the heavenly Master's honor. His servant is to be nobly indifferent to the world's thought and word when he is sure that God and the world antagonize. But he is to be sensitively attentive to the world's observation where the world, more or less acquainted with the Christian precept or principle, and more or less conscious of its truth and right, is watching maliciously, or it may be wistfully, to see if it governs the Christian's practice. In view of this, the man will never be content even with the satisfaction of his own conscience; he will set himself, not only to do right, but to be seen to do it. He will not only be true to a monetary trust, for example; he will take care that the proofs of his fidelity shall be open. He will not only mean well toward others; he will take care that his manner and bearing, his dealings and intercourse shall unmistakably breathe the Christian air."]

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.

Repay no one evil for evil

"Do not do evil things to someone who has done evil things to you"

Do good things in the sight of all people

"Do things that everyone considers to be good"

as far as it depends on you, live at peace with all people

"do whatever you can to live in peace with everyone"

translationWords

evil

good

people group

peace

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. μηδενὶ κακὸν κ.τ.λ. 1Th 5:15 f.; 1Pe 3:9 f.

προνοούμενοι καλὰ κ.τ.λ. Pro 3:4, LXX[254]; 2Co 8:21; the sense is well given by Chrys.: πρόνοιαν ποιεῖσθε τοῦ καλοὶ φαίνεσθαι ἐν τῷ μηδενὶ διδόναι ψόγου πρόφασιν, he compares 1Co 10:32. Lid. cf[255] 1Th 4:12; 1Pe 2:12. There is a common standard of honour which Christians must by no means ignore; cf. 2Co 4:2.

[254] LXX. the Septuagint Version of the Old Testament

[255] confert

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.

17.] The construction is resumed. The Apostle now proceeds to exhort respecting conduct to those without.

προνοούμ. καλὰ.…] from ref. Prov., which has ἐνώπιον κυρίου καὶ ἀνθρώπων.

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

17. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες. Another result of the principle of love. Mat 5:43, Mat 5:44; 1Th 5:15; 1Pe 3:9; 1Co 13:5, 1Co 13:6 ‘Love … taketh not account of evil; rejoiceth not in unrighteousness but rejoiceth with the truth.’

προνοούμενοι καλὰ ἐνώπιον πάντων ἀνθρώπων: cf. Pro 3:4, 2Co 4:2; 2Co 8:21. ‘As nothing causes offence so much as offending men’s prejudices, see that your conduct will commend itself as honourable to men.’ Euthym.-Zig. οὐ πρὸς ἐπίδειξιν ἀλλὰ πρὸς διδασκαλίαν, καὶ ὥστε μηδενὶ δοῦναι πρόφασιν σκανδάλου. This seems better than to lay all the emphasis on the πάντων, as some would do.

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

Provide [προνοουμενοι] . The A. V. uses provide in its earlier and more literal meaning of taking thought in advance. This has been mostly merged in the later meaning of furnish, so that the translation conveys the sense of providing honestly for ourselves and our families. Better, as Rev., take thought for. 66 The citation is from Pro 3:4, and varies from both Hebrew and Septuagint. Hebrew : And thou shalt find favor and good understanding in the eyes of God and man. Septuagint : And thou shalt find favor and devise excellent things in the sight of the Lord and of men. Compare 2Co 8:21. Construe in the sight of all men with the verb, not with honorable. Men's estimate of what is honorable is not the standard.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.