What does it mean that we are to repay no one evil for evil (Romans 12:17)?

Romans 12:17. "Recompense to no man evil for evil. Provide things honest in the sight of all men." The apostle, having enjoined the christian duties of the brotherhood, now forbids the smallest indulgence in a contrary spirit towards anyone. Nothing is more natural to man than to return evil for evil. It has been observed that those of the most indolent and passive dispositions may be aroused to the strongest feelings of revenge, under the sense of injuries, real or supposed. This is the old nature, not the new: law, not grace: the first, not the last Adam. But whose are we? Whom do we follow? Which is it, law or grace? The Christian is called to be a witness, not of the first, but of the second Man; not of law, but of grace. He is to be the witness of grace for His absent Lord in this selfish, self-seeking world. If he falls from the exercise of this christian virtue, he may be ensnared by the enemy to show a spirit of revenge and retaliation.

How lovely, how heavenly, are the ways of grace! but oh! think, meditate, my soul, on the offensive, contemptible ways of wretched self. Seek, O seek, to be like Him, "who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes we are healed." (1 Peter 2:23-24.) Did He bear my sins in His own body on the tree? Did He die for me and put them all away? And shall I, who have been freely forgiven ten thousand talents, unmercifully insist on the last farthing being paid of the hundred pence owing to me by my fellow-servant? Could anything be more unseemly in the eyes of heaven? But surely, thou wilt say, none who know Christ could ever cherish this spirit. None who are walking in the light and the joy of His presence; but if we are not living in the enjoyment of this grace ourselves, we shall be but poor witnesses of it to others. Nothing short of living abiding, daily communion with the blessed Lord and His grace, will keep us above the temptations of making everything minister to the aggrandisement of self.

From verse 17 to the end of our chapter we see what is the godly attitude toward those who wrong us. We are not to reward them in their own coin: “eye for eye, tooth for tooth” has no place here. If we do as they do to us, we are thus far making ourselves like them — and how can we dare to so lower Christian character? If others do wrong to gain their own ends, let this only make us the more purposed in heart to “provide things honest in the sight of all men.” Do we fear we shall suffer if we do not resort to the same questionable methods that others do? Let God answer it: “Them that honor Me I will honor; and they that despise Me shall be lightly esteemed.”

Nor, on the other hand, are we to be contentious even concerning the dishonesty of others?If at all possible we are to live peaceably with all men — that is as much as lies in ourselves. This does not mean sacrificing righteousness or what belongs to God, but as regards our personal ways and character giving no occasion for the enmity of others. They may of course even then be full of enmity, but it is well that we do not let the fault lie at our door — nor indeed are we to feed their enmity, no matter how determined it is.

Finally, as realizing the strife that is going on between good and evil, we are to abide in the good, assured that here is that which alone can overcome it. "Evil for evil" can never overcome evil. We are to be careful to have," things right before all men," as the word here means, so as to give no occasion to the adversary. As to one's own spirit, as far as it depends upon us, (as we familiarly say, "It takes two to make a quarrel,") we are to be "at peace with all men." Nothing can invade this sanctuary of ours unless we open it to the invasion. The spirit of revenge will surely do this. On the contrary, we are to give place unto wrath, not meet it with wrath, for it is written, "Vengeance is Mine, I will recompense, saith the Lord." We must not take the judge's place, and we must not desire to do so. Love is still that which overcomes here. "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." "Be not overcome of evil, but overcome evil with good."

Following up this the apostle says, "Be not wise in your own eyes; recompensing to none evil for evil; providing things good before all men. If possible, as far as concerns you, being at peace with all men: not avenging yourselves, beloved, but give place to wrath, for it is written, To me [belongs] vengeance: I will recompense, saith [the] Lord. If therefore thine enemy hunger, feed him; if he thirst, give him drink; for, doing this, thou shalt heap coals of fire upon his head. Be not overcome by evil, but overcome evil with good." (Ver. 16-21.)

Self-confidence is another and kindred danger, which in such a world as this would soon ensnare the saint in retaliation. In every way contrariwise we are called to be witnesses, not of the first man, nor of the law, but of Christ, and hence to be above suspicion before all men in providing things good or comely (for such is the true sense here, rather than benevolent); and this too in a spirit of peace with all as far as depends on us. It is a solemn thought that wrath and vengeance belong to God. It becomes us, instead of avenging ourselves, to bend before the blast, looking to God; nay, to render service to an enemy in need and distress. This will bring him to a point with God or with you: if he melt, so much the better for all; if he harden himself, so much the worse for him. For the Christian it is exercise in the divine nature, that is in faith and patience and love. For the christian rule is Christ, not to be overcome by evil, but to overcome it with good. So God, in our own case as with all who love Him, overcame our evil with His good in Christ our Lord; and now also He gives us to be imitators of Him in grace, which wins the victory in His sight and to our own consciousness, even when we may seem most downtrodden before the world. For this is the victory that overcomes the world, even our faith — of course faith working through love.

(Vv. 19-21). Finally we are exhorted as to showing a right Christian spirit in connection with wrongs that we may have to meet. In a world like this we may have to suffer wrong, face insults and opposition, and that even from professing Christians; but come from what quarter it may, we are not to attempt to avenge ourselves, but quietly give way to wrath. Naturally we should seek to revenge a wrong, but this the Lord does not entrust to us. Vengeance He keeps in His own hands, for He has said, "Vengeance is mine: I will repay says the Lord" (Ps. 94:1). Our part is, under all circumstances, to maintain the Christian spirit and seek to win our enemies by shewing kindness to those who have acted wrongly toward us. Thus acting we shall not be overcome of evil, but overcome evil with good.

"Provide things honest in the sight of all men." The critics tell us that our translation of this verse is not very happy, as it suggests an idea foreign to the meaning of the Greek. 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." That transparency of character and conduct in providing things good or comely, which raises the Christian far above the idea of suspicion seems to be the true sense of this interesting clause. We may have heard Christians say when spoken to about something that seemed rather crooked, "Well, I have a good conscience myself on that point, and I don't care what any one else thinks of me." But this spirit is entirely contrary to the spirit of the precept before us, which literally means, "above suspicion before all men." And this agrees with the word of the apostle to the Thessalonians: "Abstain from all appearance of evil." The very opposite of the artifice so often used in order to gain our object. It is not enough that we abstain from what we know to be wrong, but we ought to avoid everything that would be a ground of just suspicion. Thus Paul wished others to be associated with him in the distribution of the alms of the church, "having regard to what was right, not only in the sight of the Lord, but also in the sight of men." 2 Corinthians 8:20-21.

Romans 12:19. "Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord." This is a kindred precept to the previous injunction, not to render evil for evil: still, it is varied and amplified. The Christian, under any provocation, must never avenge himself; we must leave that matter to God, who, in His own good time, will certainly avenge His "dearly beloved." Nothing can be more touching and beautiful than these terms of endearment. Just when provoked and excited to retaliation by wicked and unreasonable men, the voice of tenderest love is heard rising above the strife of human passions: "Dearly beloved, avenge not yourselves, but rather give place unto wrath." Retire from the scene; give place to my government, because of the injury you have received. It is my prerogative to punish. "Vengeance is mine; I will repay, saith the Lord." See Deuteronomy 32:35.

The knowledge of God, as the avenger of His people's wrongs, is not intended to awaken in our hearts the smallest desire that the divine vengeance should overtake our enemies. This we must watch against as a secret desire for we are prone to count on the divine vengeance falling on those who have injured us; and such expectations are closely allied to the hope that it may come. This must be guarded against; it is natural to us, and bordering on the principles of the world. It is a most unhappy thing to be dwelling, either in our own minds, or in conversation with others, on the injuries — supposed or real — which we have received. How much happier to forget them, and commit ourselves and all our affairs into the hands of the Lord! To advance in arms against our enemies; to watch for their halting; to wait our opportunity to give out what we have been nursing within; to exaggerate their failures, that they may receive double for their sins; to rejoice inwardly when we think they have been repaid in their own coin, is to indulge a spirit entirely contrary to the mind of the Lord in the passage before us, and to the whole genius of Christianity. To the Lord alone rightfully belongs the prerogative of vindicating the innocent, and of punishing the guilty.

Under the law of Moses it was enacted 'an eye for an eye and a tooth for a tooth.' Matt. 5:38; Ex. 21:24. With the Christian it is quite different: having been dealt with in grace, he must act also in grace towards others. The word to him is "Avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, I will repay, saith the Lord." Rom. 12:19; Rev. 6:10; Rev. 19:2. Now it is the day of grace; but there is a day of vengeance coming for those that "know not God, and that obey not the gospel of our Lord Jesus Christ." 2 Thess. 1:8. The duty of a Christian in not avenging himself in no way clashes with the exercise of the government of God by magistrates, who derive their authority from Him, in repressing and punishing evil.

This may mean the sacrifice of personal rights, but if walking by faith we shall steadfastly refuse to avenge ourselves. Let the enemy rage if he will, but let us never rush to our own defense. “For it is written, Vengeance is Mine: I will repay, saith the Lord.” Good for us to remember that only our God knows both the time and the measure of recompense that is perfectly suited. “Faith can firmly trust Him, come what may.”

More than this, however, we are to show positive goodness in return for evil. This is not easy for pride. If an enemy is in need, we ought to be ready at hand for his help. This will act as coals of fire on his head, burning into the conscience. Not indeed that this supposes any kind of cringing to him; but we are to act in the same lowly dignity of faith and kindness as we would to a friend in need.

Thirdly, we are reminded that the Lord was One, "Who when He was reviled, reviled not again; when He suffered, He threatened not." In the presence of insults, false accusation, and malicious charges, He remained silent. When falsely accused before the Jewish Council, He "held His peace." To the accusations of the Jews, in the presence of Pilate, "He answered nothing." To Pilate, himself, "He answered never a word." The mocking Herod may question Him in many words, "but He answered him nothing" (Matt. 26:63; Matt. 27:12, 14; Luke 23:9). How good for us to follow in His steps and, in the presence of the malicious words of men, come from what quarter they may, to keep silence. From other Scriptures it is clear that the Christian may "entreat," "exhort," and even "rebuke," but never is he to revile or threaten.

Fourthly, He "committed Himself to Him that judges righteously." To do no sin, to speak no guile, to keep silence in the presence of malicious words, have a negative character. This last step is positive. If we keep silence in the presence of insults, it is not that there is no answer to evil and malice, but rather that the answer is left with God. We are never to attempt to take vengeance upon the wrongdoer. God retains all vengeance in His own hands. He has said, "Vengeance belongs to Me, I will recompense, says the Lord. And again, The Lord shall judge His people" (Hebrews 10:30). Our part then is to follow in the steps of the Lord Jesus, and in the presence of insults to commit ourselves to Him that judges righteously, remembering that word which says, "Avenge not yourselves, but rather give place to wrath: for it is written, Vengeance is mine: I will repay says the Lord" (Rom. 12:19). Again we may recall the words of the prophet, "Jehovah is good to them that wait for Him, to the soul that seeks Him. It is good that one should both wait, and that in silence, for the salvation of Jehovah" (Lam. 3:24-26).