Romans 12:18

12:18 Do all that you can: Paul recognizes that our efforts to live at peace with others will sometimes be frustrated by our own moral constraints or by other people’s unwillingness to be reconciled to us.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 12:18. Ἐι, if) if possible. He makes it conditional, and this clause may be construed with the 17th verse, inasmuch as good actions, especially if cirumspection be wanting, may often appear to some not so good as they really are.—τὸ ἐξ ὑμῶν, so far as it lieth in you) This is a limitation, for it is not always possible owing to others.—μετὰ πάντων ἀνθρώπων, with all men) of whom there was a very great conflux at Rome. No man is so savage, as not to have the feelings of humanity towards some individuals, but we ought to be peaceful, gentle, meek towards all, Php 4:5; 2Ti 2:24; Tit 3:2. [Once and again at some time or other in the whole course of our life, we have to transact business with some individual, and according as we behave to him, so he ever after forms his estimate of our character and general conduct.—V. g.]—εἰρηνεύοντες, being at peace) Rom 14:17; Rom 14:19.

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

Rom 12:18 . εἰ δυνατὸν : cf. Mat 24:24 . τὸ ἐξ ὑμῶν : for what depends on you. Cf. Rom 1:15 . Over others’ conduct we have no control; but the initiative in disturbing the peace is never to lie with the Christian.

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

Rom_12:18

If it be possible, as much as lieth in you, live peaceably with all men. The retaliation of injuries necessarily leads to contention and strife, while peace is the natural result of a forgiving disposition. The command in this verse, therefore, is naturally connected with that contained in Rom_12:17. So far from resenting every offense, we should do all we can to live at peace with all men. As the preservation of peace is not always within our control, Paul limits his command by saying, if it be possible, so far as lieth in you, τὸ ἐξ ὑμῶν, as to what is of you. The cause of conflict must not arise from you. Your duty is to preserve peace. From the wickedness of others, this is often impossible; and Pauls own example shows that he was far from thinking that either truth or principle was to be sacrificed for the preservation of peace. His whole life was an active and ardent contention against error and sin. The precept, however, is plain, and the duty important. As far as it can be done consistently with higher obligations and more important interests, we must endeavor to promote peace, and for this end avoid giving offense and avenging injuries. Grotius well expresses the meaning of this verse: Omnium amici este, si fieri potest; si non potest utrimque, certe ex vestra parte amici este.

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

If it be possible--that is, If others will let you.

as much as lieth in you--or, "dependeth on you."

live peaceably--or, "be at peace."

with all men--The impossibility of this in some cases is hinted at, to keep up the hearts of those who, having done their best unsuccessfully to live in peace, might be tempted to think the failure was necessarily owing to themselves. But how emphatically expressed is the injunction to let nothing on our part prevent it! Would that Christians were guiltless in this respect!

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 18. If it be possible] To live in a state of peace with one's neighbours, friends, and even family, is often very difficult. But the man who loves God must labour after this, for it is indispensably necessary even for his own sake. A man cannot have broils and misunderstandings with others, without having his own peace very materially disturbed: he must, to be happy, be at peace with all men, whether they will be at peace with him or not. The apostle knew that it would be difficult to get into and maintain such a state of peace, and this his own words amply prove: And if it be possible, as much as lieth in you, live peaceably. Though it be but barely possible, labour after it.

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

18. If it be possible, etc. Peaceableness and a life so ordered as to render us beloved by all, is no common gift in a Christian. If we desire to attain this, we must not only be endued with perfect uprightness, but also with very courteous and kind manners, which may not only conciliate the just and the good, but produce also a favorable impression on the hearts of the ungodly.

But here two cautions must be stated: We are not to seek to be in such esteem as to refuse to undergo the hatred of any for Christ, whenever it may be necessary. And indeed we see that there are some who, though they render themselves amicable to all by the sweetness of their manners and peaceableness of their minds, are yet hated even by their nearest connections on account of the gospel. The second caution is, — that courteousness should not degenerate into compliance, so as to lead us to flatter the vices of men for the sake of preserving peace. Since then it cannot always be, that we can have peace with all men, he has annexed two particulars by way of exception, If it be possible, and, as far as you can. But we are to conclude from what piety and love require, that we are not to violate peace, except when constrained by either of these two things. For we ought, for the sake of cherishing peace, to bear many things, to pardon offenses, and kindly to remit the full rigor of the law; and yet in such a way, that we may be prepared, whenever necessity requires, to fight courageously: for it is impossible that the soldiers of Christ should have perpetual peace with the world, whose prince is Satan.

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.

(18) The Christian can only be responsible for himself. So far as he is concerned, he is to do his best to maintain peace. The history of St. Paul himself, which is one of almost constant conflict, shows that this would not always be possible.

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

18. If it be possible, &c.] Cp. Heb_12:14; and see 1Pe_3:9-13.

as much as lieth in you] Lit. as regards what is on your side; “you” being emphatic here: q. d., “Let the peace, if broken, be broken from the other side.” The spirit of the Saviour’s precepts best illustrates this verse; Mat_5:39-41.—“Peaceable living” would be “impossible,” on the Christian’s side, only when duty to others required him to withstand or expose wrong-doing.

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.

If it be possible, as much as lieth in you, live peaceably,.... Or be at peace, seek after peace, pursue it, and cultivate it:

with all men; with those that we are immediately concerned with, in a natural relation; so husbands should live peaceably with their wives, and wives with their husbands; parents with their children, and children with their parents; masters with their servants, and servants with their masters; and one brother, relation, and friend, with another: and so with all we are concerned with in a spiritual relation, as members of Christ, and in the same church state; such should be at peace among themselves, Th1 5:13; peace should rule in their hearts, Col 3:15, and they should study to keep "the unity of the Spirit, in the bond of peace", Eph 4:3, yea, with all we are concerned in a civil sense; saints should live peaceably in the neighbourhood, towns, cities, and countries, where they dwell, and show themselves to be the quiet in the land; should pray for the peace of the place where they are; and do all that in them lies to promote it, by living themselves peaceably and quietly, in all godliness and honesty; yea, they should live peaceably with their very enemies, "if it be possible"; which is rightly put, for there are some persons of such tempers and dispositions, that it is impossible to live peaceably with; for when others are for peace, they are for war; and in some cases it is not only impracticable, but would be unlawful; as when it cannot be done consistent with holiness of life and conversation, with the edification of others, the truths of the Gospel, the interest of religion, and the glory of God; these are things that are never to be sacrificed for the sake of peace with men: the apostle adds another limitation of this rule, "as much as lieth in you"; for more than this is not required of us; nothing should be wanting on our parts; every step should be taken to cultivate and maintain peace; the blame should lie wholly on the other side; it becomes the saints to live peaceably themselves, if others will not with them.

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

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

Ver. 18. As much as lieth in you] Let it not stick on your part. Give not offence carelessly, take not offence causelessly. {See Trapp on "Mat 5:9"} It is the first office of justice, saith Cicero, to hurt nobody, unless first provoked by injury. But how true and trim a sentence, saith Lactantius, hath Cicero here marred by adding the last, "unless!" Mahomet’s laws run thus: Avenge yourselves of your enemies; rather do wrong than take wrong; kill the infidels, &c. Profess love to thine enemy, saith Machiavel; and if he fall into the water up to the knees, give him thine hand to help him out; if up to the waist, help him likewise; but if up to the chin, then lay thine hand upon his head and duck him under the water, and never suffer him to rise again. But we "have not so learned Christ." Seneca could say, Immane verbum est ultio, Revenge is a bloody word; and Qui ulciscitur excusatius peccat, He is somewhat excused (but not altogether) from doing evil, that seeketh revenge.

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.

If it be possible - If it can be done. This expression implies that it could not always be done. Still it should be an object of desire; and we should endeavor to obtain it.

As much as lieth in you - This implies two things:

(1) We are to do our utmost endeavors to preserve peace, and to appease the anger and malice of others.

(2) We are not to “begin” or to “originate” a quarrel.

So far as “we” are concerned, we are to seek peace. But then it does not always depend on us. Others may oppose and persecute us; they will hate religion, and may slander, revile, and otherwise injure us; or they may commence an assault on our persons or property. For “their” assaults we are not answerable; but we are answerable for our conduct toward them; and on no occasion are we to commence a warfare with them. It may not be “possible” to prevent their injuring and opposing us; but it is possible not to begin a contention with them; and “when they” have commenced a strife, to seek peace, and to evince a Christian spirit. This command doubtless extends to everything connected with strife; and means that we are not to “provoke” them to controversy, or to prolong it when it is commenced; see Psa 34:14; Mat 5:9, Mat 5:39-41; Heb 12:14. If all Christians would follow this command, if they would never “provoke” to controversy, if they would injure no man by slander or by unfair dealing, if they would compel none to prosecute them in law by lack of punctuality in payment of debts or honesty in business, if they would do nothing to irritate, or to prolong a controversy when it is commenced, it would put an end to no small part of the strife that exists in the world.

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

If it be possible,....have peace with all. That is, if it can be without prejudice to truth or justice, &c. And even when others wrong you, seek not to revenge yourself, but leave you cause to God. Do good offices even to those that do evil to you. (Witham)

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

The duty to which he exhorts in this verse, is a peaceable and quiet behaviour towards all men, as well infidels as Christians; those who are bad, as well as those who are good. The like exhortations we have, Heb 12:14. And to the discharge of this duty he annexeth a double limitation; first:

If it be possible; secondly: As much as lieth in you: q.d. It may so fall out, that some men are of such froward and unpeaceable tempers, that it is impossible to live peaceably with them, or by them: or such conditions of peace may be offered as are not lawful for you to accept; it will not stand with the truth and glory of God, and with a good conscience, to agree with them. But, however, do your part, let there be no default in you why you should not live in peace with all men whatsoever.

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

18. In you—So far as in your power. It may be impossible, from the actions of others; but let it not be your fault that there is not perfect peace.

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

Vers. 18-21. If it be possible, as much as lieth in you, live peaceably with all men. Avenge not yourselves, beloved, but give place unto wrath. The thought in ver. 19 seems to follow from what precedes. It may sometimes be impossible to he at peace with all; but at any rate, do not increase bitterness by avenging yourselves. Give place unto wrath (th orgh), has been taken by some to mean that we are to give scope to the wrath of our enemy, instead of being exasperated to resist it. (cf. Mat_5:39, etc.) But there has been no particular reference to a wrathful adversary. Another view is that our own wrath is intended, to which we are to allow time to expend itself before following its impulse; dote topon being taken as equivalent to data spatium in Latin (cf. Lactantius, "De Ira," 18, "Ego vero laudarem, si, cum fuisset iratus, dedisset irae suae spatium, ut, residente per intervallum temporis animi tumore, haberet modum castigatio." Also Livy, 8:32, "Legati circumstantes sellam orabant, ut rem in posterum diem differret, et irae suae spatium, et consilio tempus daret." There seems, however, to be no known instance elsewhere of this use of the Greek phrase. Chrysostom, Augustine, Theodoret, and most commentators, understand the meaning to be that we are to give place to the wrath of God, not presuming to forestall it. The wrath, used absolutely, might be an understood expression for the Divine wrath against sin; (cf. Rom_5:9 1Th_1:10 1Th_2:16) and this interpretation suits the usual sense of dote topon . It is not thus implied that the falling of Divine vengeance on our enemy should be our desire and purpose, but only this that, if punishment is due, we must leave it to the righteous God to inflict it; it is not for us to do so. And this interpretation suits what immediately follows. For it is written, Vengeance is mine; I will repay, saith the Lord. (Deu_32:35, quoted freely from the Hebrew, but with the words ekdikhsiv and antapodwsw as found in the LXX The fact that the same form of quotation occurs also in Heb_10:30 seems to show that it was one in current use) But (so rather than wherefore, as in the Authorized Version) 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. This whole verse is from Pro_25:21, Pro_25:22, where is added, "and the Lord shall reward thee." What is meant by the "coals of fire," both in the original and in St. Paul"s citation, has been much discussed. Undoubtedly, the expression in itself, in view of its usual significance in the Old Testament, suggests only the idea of Divine vengeance; (see Psa_18:12 Psa_120:4 Psa_140:10; and especially RAPC 2Est 16:53. Cf. also Psa_11:6 Hab_3:5) and this especially as it occurs here almost immediately after "Vengeance is mine.

Hence Chrysostom and other Fathers, as well as some moderns, have taken it to mean that by heaping benefits on our enemy we shall aggravate his guilt, and expose him to severer punishment from God. But it is surely incredible that the apostle should have meant to suggest such a motive for beneficence; and the whole tone of the context is against it, including that of ver. 21, which follows. Jerome saw this, writing," Carbones igitur congregabis super caput ejus, non in maledictum et condemnationem, ut plerique existimant, sed in correctionem et poenitudinem." But if the "coals of fire" mean the Divine judgment on our enemy, there is nothing to suggest a corrective purpose. The view, held by some, that the softening effect of fire on metals is intended, is hardly tenable. Heaping coals of fire on a person"s head would be an unnatural way of denoting the softening of his heart. More likely is the view which retains the idea of coals of fire carrying with it, as elsewhere, that of punishment and the infliction of pain, but regards the pain as that of shame and compunction, which may induce penitence. This appears to be the most generally received view. It is, however, a question whether any such effect is definitely in the writer"s view. He may mean simply this: Men in general desire vengeance on their enemies, expressed proverbially by heaping coals of fire on the head. Hast thou an enemy? Do him good. This is the only vengeance, the only coals of fire, allowed to a Christian. Then follows naturally, Be not overcome of evil, but overcome evil with good.

The way to victory.

Although the world is full of strife, and although the Scriptures constantly represent the good man as engaged in conflict, still we cannot regard warfare, either physical or moral, as the true occupation and the final satisfaction of man. The state of humanity is, however, such that only through the battling of opposed principles can true peace be gained and the ideal condition be reached. We are accordingly accustomed to think of resistance as the necessary incident and of victory as the hard-won end of the moral life. And, for us, the good man is the man who spends his strength, and passes his time, in antagonism to error and to evil.

I THERE IS A GREAT CONFLICT AND WARFARE UPON EARTH CARRIED ON BETWEEN EVIL AND GOOD. Truth contends with error, reason with superstition, conscience with passion, virtue with vice, law with crime, order with turbulence, religion with infidelity. There are wars and fightings in which it may be said that light contends with darkness. But for the most part the campaign is not so simple, so intelligible; the combatants are not on the one side all good, nor on the other all evil; opposing principles are distributed irregularly through the armies.

II NONE CAN BE NEUTRAL IN THIS STRUGGLE, Whether or not we consciously and deliberately engage in the moral war, it is ever raging. Not only so; we are constrained to take a side. He who professedly withdraws from the moral conflict does in reality side with the enemy of God. For to deem the war one of no interest, ere which has no moral claim upon us, is to fail to respond to the trumpet-call of duty, and to decline the noblest of all careers that of the soldier of the cross. "He that is not with me," says our Lord, "is against me.

III THE FORCES OF EVIL ARE POWERFUL AND OFTEN VICTORIOUS. Christians do ill to despise the power of their spiritual foe; for such an estimate may lead them to over-confidence, and to the neglect of necessary means of defence. They may then be taken unawares, and being surprised may succumb to their foe; or in any case the foe may in all likelihood gain an advantage over them. An example is given by St. Paul in this passage. There is a natural tendency to revenge. A Christian who has been wronged is urged by the surging of resentful passion within to turn upon his injurer, to retaliate, to inflict evil for evil. But, if he do so, in such case he will in fact be overcome by evil. Many are the cases in which the unspiritual principle or impulse gains the mystery in the heart and in the actions of the individual. Who is there who cannot from his own experience bear witness to this? And what state of society, what age of the world, can be pointed out which has been exempt from such spectacles as the temporary defeat of truth, justice, and goodness? Apart from Christianity, it does not seem that things have a natural tendency to improve. He who studies the history of any unchristian community will observe forms of sin continually varying, sometimes more and sometimes less repulsive, but he will not find truth and righteousness progressively powerful and finally triumphant. Now and again the snow-white standard sinks in the tumult of the strife.

IV CHRIST, AS THE CAPTAIN OF THE RIGHTEOUS HOST, TOOK PART IN THE CONFLICT, AND CONQUERED EVIL WITH GOOD. It is true that the Lord Jesus was the Prince of peace, yet his whole life was one long struggle with sin and error. He knew well that there was but one way to a peace which should be acceptable to God and serviceable to man; and that that way was the way of spiritual conflict. It was in this sense that he came to send, not peace, but a sword, upon earth. Now, the supreme illustration of the method enjoined in the text, where we are bidden to overcome evil with good, is that furnished in the ministry of our Lord and Leader. He has proved himself the Conqueror, and if the world"s sin is finally to be vanquished, it will be through Christ. And what were the tactics of the Divine Commander? He did not turn against his foes the weapons with which they attacked him. He did not render injury for injury, slander for slander, hatred for hatred. He relied upon the power of the highest and purest morality. Such strategy, if the word may be used in a good and not an evil sense, was not likely to be immediately successful; but under the government of God it cannot ultimately fail. By the compassion of his heart, by the ungrudging sympathy he ever showed to sufferers, by the patience with which he endured the contradiction of sinners against himself, by his forgiving spirit, by his voluntary sacrifice, by these means Christ procured his victory. Our Saviour"s ministry was a conflict with the powers of darkness and of iniquity. In this conflict he was never really worsted. And that he was at last victorious was made manifest when he arose from the dead and ascended to the Father.

V CHRISTIANS ARE SUMMONED TO FOLLOW THEIR MASTER IN THIS HOLY WAR. Have not their own hearts been the battle-field upon which the Saviour has fought and conquered? Has not their evil been overcome by his good? Such being the case, if they now yield to the adversary and espouse his cause, how inconsistent and indefensible will be such a course! And it must needs be that their own nature and character must be the field upon which the struggle is to be maintained even to the end. Nor is this all. We have as Christians a battle to wage with the ungodly world around. In every condition of life, in every relation, in every calling and service, there occur opportunities for us to withstand the forces of evil. And this we are called upon to do in the Saviour"s Name, and by the might of the Saviour"s cross. It is by honour and integrity, by purity and truth, by courage and patience, by meekness and love, that this holy war is to be waged. "Fight the good fight of faith.

VI VICTORY MAY BE DEFERRED, BUT IT IS ASSURED AND CERTAIN TO THE ARMY OF THE LORD. It is not denied that the conflict will certainly be arduous, will probably be long. Why, we cannot tell; yet we can see that the protracted moral strife is a means of testing the faith and zeal of those combatants who have vowed to follow the banner of the Son of God. But the attributes and the promises of God himself, the glorious work of Christ, the precious and faithful declarations of Scripture, all assure us that the issue of the strife is in no way doubtful. Victory is pledged to the followers of the Lamb. We may unfalteringly rely upon the express assurance of the great Captain of our salvation: "To him that overcometh will I grant to sit down with me upon my throne.

The Christian"s assurance and the Christian"s duty.

"Be not overcome of evil, but overcome evil with good." There is a great danger to the spiritual life of many, which arises from undervaluing the power of sin. But there is another danger. It is the danger of thinking too much of the power of evil. A Christian may be overcome by evil, not because he thinks too little of it, but because he thinks so much of its power that he regards the struggle as hopeless, and gives up striving against it. Against this spirit of pessimism or despondency the exhortation of this verse is well fitted to fortify us.

I THE CHRISTIAN"S ASSURANCE. When the apostle says, "Overcome evil with good," he implies that the good has power to overcome the evil. He implies even more than this; he implies that the good, as manifested and practised by the Christian, will prove a sufficient weapon with which to vanquish the forces of sin. It is not merely that the good, in some general or abstract sense, will overcome the evil, but that you Christians, men and women, flesh and blood though you be, may overcome the evil by the good which you can exhibit and exercise. Is not this something worth having the assurance of? Is not this something worth living for? My life, if it be a good one, shall not then be in vain. Humble though my position, my talents, my influence, I may, nevertheless, be a part of the Divine power against evil, a labourer together with God, and a partaker of the great and final triumph of righteousness over sin. This is faith in Jesus Christ in its practical side. In ourselves we could not vanquish sin. But we can do all things through Christ who strengtheneth us. This is the Christian"s assurance. Ever afraid of evil, yet never afraid of it. Ever on the watch against sin, yet never disheartened by its power. Ever distrustful of self, yet never distrustful of God, never wavering in our confidence that when God is on our side success and victory are sure. If men had only this trust in God, they would never transgress his law to obtain a temporal blessing or a temporary success. They would not be so impatient to vindicate themselves. Committing their character and their cause into God"s hands, they would not be so ready to revenge themselves on those who do them injury or wrong. Let this, then, be our confidence, that the good is always better than the evil; that it is always best to do the right, no matter how hard it may be; and that the day is coming when evil shall be entirely vanquished and overthrown, and righteousness shall prevail throughout the earth. "Fret not thyself because of evil-doers, neither be thou envious of the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb. Trust in the Lord, and do good.... Commit thy way unto the Lord; trust also in him; and he shall bring it to pass.

II THE CHRISTIAN"S DUTY. "Be not overcome of evil, but overcome evil with good." Not only is there a warfare between the evil and the good, a warfare which shall ultimately result in the triumph of what is good; but it is the duty of every Christian to take part in that warfare. This duty applies first to his own character and life. The best way to drive out evil thoughts, evil passions, is to fill your mind with what is good. Seek the indwelling of the Holy Spirit. Be filled with all the fulness of God. Let your thoughts be much occupied with the precepts and promises of God"s Word, and then sin will not easily gain dominion over you. Those who occupy their days with all the good they may do will not have time to think of what things they may not do. The same rule of duty holds good in regard to others, in our relations to the world without us. When evil things are said of us, when unkind or angry words are spoken to us, it is hard not to feel provoked, it is hard not to answer back, it is hard to keep down the desire for revenge. But here again we can do all things through Christ who strengtheneth us. Divine grace can wonderfully restrain such tendencies of our human nature. To feel anger, or to exhibit anger in such a case, is to be "overcome of evil." To look upwards for help. and in the strength of Divine grace to restrain our anger this is to "overcome evil with good." To crucify the flesh, this is the Christian"s work. This to so show that Christ is our Life, when we try to act as he would have acted, and speak as he would have spoken. Christians may overcome the evil in the world both by being good and by doing good. By being good. For every consistent Christian life tells upon the world. It is a light shining in the darkness. It bears witness to the power of Divine grace. It is a protest against worldliness, ungodliness, and sin. If the personal character of every professing Christian was what it ought to be, what a power for good the Church of Christ would exercise! By doing good also. Ignorance and error are to be overcome by the activity of Christians in educational and evangelistic effort. Unkindness and uncharitableness are to be overcome by the active manifestation of kindness, charity, and love. "He that overcometh shall inherit all things. C.H.I.

Victory that blesses both the conqueror and the conquered.

No chapter in the Bible is richer and more benign than this in practical exhortation. It breathes the spirit of the sermon on the mount, and the apostolic teaching has the advantage of the illustration and commentary furnished by the beneficent life and self-sacrificing death of the great Preacher.

I THE MOMENTOUS CONFLICT. "Be not overcome of evil." A man has been wronged by his neighbour. The feeling of injury begets a desire for retaliation. The resentment is just, is a testimony to the sense of righteousness imbedded in the conscience. But the feeling tends to go too far, and to become a longing for revenge in any shape that may present itself. Here is the subtlety of temptation, making evil appear as good. Undisguised vice is easy to repel, but a righteous indignation may open the gate through which unrighteous passion enters like a flood. This is one form of the universal battle against sin, which is ever ready to take advantage of lawful natural impulses and to push them to excess. The warning of the text applies, therefore, to the whole sphere of life. All good conduct implies the possibility of the reverse. Solicitations to evil are everywhere about us. Physical evil, such as a painful disease, may become moral evil when it produces murmuring, peevishness, utter idleness, and blasphemy. The struggle is fierce and prolonged, for "we wrestle against powers, against spiritual wickedness in high places." As the gifts of God in the material universe are secured at the expense of painful thought and toil, so the blessings of the spiritual life are not to be had at our ease, but only by strenuous wrestling.

II THE METHOD OF WARFARE. "Overcome evil with good." To resist the evil inclination is the first part of the duty, but it is not alone a sufficient maxim. We have a weapon to wield; we must occupy ourselves in the practice of what is good. Not only arrest the hand that is about to strike an angry blow, but find some service for the hand to render to our opponent. They sin least, are least subject to temptation, who are engrossed like the Saviour in "doing good." He could move uncontaminated in the presence of "publicans and sinners." The outrush of active benevolence barred the influx of evil. The moment we try to see if we cannot benefit a would-be foe, we are conscious of a changed sentiment within; we pity instead of hating and condemning; we lose our worse to find our better self. This is a law to be remembered in all attempts to combat the forces of evil. "Resist the devil; draw nigh to God." The drunkard may sign the pledge of abstinence, but he needs meetings, society, efforts for others, to occupy his leisure moments. Do not gaze at the Sirens, but make for the home whose pure pleasures will profitably engage your energies. Let the young man have his study, and his proper recreation, and thus by the pursuit of what is elevating rise above petty meannesses and degrading amusements.

III THE INSPIRING PATTERN. Christ is our Exemplar, "who, when he was reviled, reviled not again." He "committed his cause to him that judgeth righteously," and instead of heaping reproaches on his persecutors, prayed for their forgiveness, died for their salvation. The spurious Gospels, with their narrative of the Saviour"s boyhood as a scene of vengeance wreaked on his youthful companions for their opposition and insult, condemn themselves as contradictory to the after-life of the "meek and lowly" One. He never exerted his power to harm his foes. His only miracles of judgment were on the swine and the barren fig tree. In Gethsemane the band of traitors were awed to the ground, but not injured. He knew that "to whomsoever much is forgiven, the same loveth much." Afterwards "a great company of priests became obedient to the faith." Saul the persecutor was changed by appealing love into Paul the missionary. The Lamb "led to the slaughter" unresistingly has proved himself in victorious submission the "Lion of the tribe of Judah." "Arm yourselves likewise with the same mind.

IV THE SUCCESS OF THIS METHOD. Good is stronger than evil because it is on the side of God and the angels; it is backed by eternal laws. Like produces like. Strife leads to more strife; war sows a crop of dragons" teeth that yield a harvest of future enmities and battles. Germany, exacting a heavy indemnity from France and seizing two fair provinces, has laid herself under crushing armaments and ceaseless fears of coming reprisals. The peace principles of Christ, wherever faithfully adhered to, prove their soundness and fruitfulness. The man who resists not tames the spirit of his opponent. Obstinacy that defies the chilling blast is forced to relax when the warmth of Christian kindness shines on its outer crust. The coals of such a fire do not fiercely burn, but they melt the unjust into contrition and confession. The disuse of duelling has contributed to courtesy amongst men. We are not fit to take the law into our own hands and mete out justice, but we cannot do wrong in cultivating mercy and generosity. The observance of what is good works no mischief, whereas we may run into many an error if we fight evil with evil either in ourselves or others, and fancy that the end may justify the means. S.R.A.

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

Observe here, 1. The duty directed and exhorted to, namely, peaceableness; Live peacably, that is, be of a peaceable temper, and follow those things which make for peace.

Observe, 2. The extent and latitude of this duty: With all men live peacably; not with friends only, or with those of your own judgment and persuasion, but with men of disagreeing humours and interests, with men of different principles and apprehensions, from you.

Again observe, 3. A double restriction and limitation with which it is bounded: first, If it be possible, implying, that there is a sort of men in the world who make peace impossible; but for others, if it may be enjoyed upon honest terms, though upon hard terms, we must not stick at them, always remembering that peace and truth are two precious things, which can never be bought too dear, of they be not purchased with sin and baseness.

The second restriction follows, As much as in you lieth: now this respects our endeavours, not our success. If we follow peace with all men, though we cannot overtake it, yet we shall not miss of our reward in pursuing it. Peace is the most important duty, a singular benefit and blessing, which every Christian is bound to pursue and promote, and that with all men: If it be possible, &c.

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

18. “If possible, as to that which is from you, living in peace with all men.” You can be in perfect peace with every human being on the globe, even while they are thirsting for your blood and hounding you to the martyr’s fate, as you are not responsible for them, but only for your own soul.

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

If it be possible, as much as in you lieth, be at peace with all men . [It takes two to live at peace. So far as the Christian is concerned, the rule of peace is absolute. He must stir up no needless opposition, he must avoid every act likely to give offense, he must harbor no resentment. But, so far as the other party is concerned, the rule is conditional, for no one knew better than Paul, out of life's bitter experiences, that the most sacrificial efforts to keep the peace may be frustrated by the acts of enemies whom no consideration can pacify, no concession quiet. For an event after this writing see Act_21:26-27 . Our own conduct is in our power; our neighbor's, not. Here, too, love must do its best.]

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.

18–21. Live peaceably with all men. If you can do so. Sometimes it is impossible. Sometimes sinners are exceedingly mad against the saints. But we are to be “peacemakers” (Matt. 5:9).

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

18. εἰ δυνατόν, τὸ ἐξ ὑμῶν κ.τ.λ. If it is possible, at least as far as depends on yourselves. The accumulation of conditions emphasises the difficulty of the precepts; cf. Field.

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.

18.] The εἰ δυνατόν, as well remarked by Thol. and De Wette, is objective only—not ‘if you can,’ but if it be possible—if others will allow it. And this is further defined by τὸ ἐξ ὑμῶν: all your part is to be peace: whether you actually live peaceably or not, will depend then solely on how others behave towards you.

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

18. εἰ δυνατόν, ‘if it be possible, live peaceably with all men, at any rate as far as concerns your part (τὸ ἐξ ὑμῶν).’ Over what others will do you can have no control, and if they break the peace it is not your fault. ‘Love seeketh not its own’ (1Co 13:5).

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

If it be possible. Not if you can, but if others will allow. The phrase is explained by as much as lieth in you [το εξ υμων] , lit., as to that which proceeds from you, or depends on you. "All your part is to be peace" (Alford).

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

Vv. 18. This spirit of goodwill is necessarily pacific; not only does it not do nor mediate anything which can trouble, but it strives to remove what disunites. The first restriction: if it be possible, refers to our neighbor’s conduct; for we are not master of his feelings. The second: as much as lieth in you, refers to our own; for we can exercise discipline over ourselves. If it does not depend on us to bring our neighbor to pacific dispositions toward us, it depends on us to be always disposed to make peace.

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.