Why are we warned "do not be overcome by evil" in Romans 12:21?

The burden of this beautiful chapter of precepts is plain. We are never to conquer evil by evil, but to treat our enemies with kindness. In the world we shall often have to experience evil in some form, but we must never allow ourselves to be provoked to the indulgence of a spirit of retaliation. The first display of temper is a defeat; the enemy has gained a victory. Men in general suppose that to resent an injury is only to show a proper spirit. But the Christian's rule is Christ; not to be overcome by evil, but to 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. 17, 18). As regards our relations with men of the world, and in connection with our earthly calling, we are to beware of bringing reproach upon our profession by recompensing evil for evil. We are to exercise the needed forethought to provide for our necessities in a way that is honest in the sight of all men. As far as it depends upon us we are to live at peace with all.

(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.

The last verse of Rom. 12 recurs as an illustration of the delicate shade of meaning in the use of prepositions. "Be not overcome of (hupo, literally, by) evil, but overcome evil with (en, literally, in) good." Here "evil" is looked at as a power from outside which threatens and could easily overcome us. On the other hand, "good" is the atmosphere in which we are to live, occupied with it, and in the power of this can meet and overcome evil.

But before we turn directly to them there is a little word in the epistle to the Romans which, though it is not exactly applied to Him, can only be understood as we see in Him the perfect expression of it: "Be not overcome of evil, but overcome evil with good." (Rom. 12:21) Could anything be more characteristic of the path of the blessed Lord? In a world of evil He who was the revelation of the perfect goodness of God, in the power of that good rose above all the evil — was never overcome by it. We have to go through the same world, and are tested in our experience every day. Shall I be overcome of evil, or has the revelation of the infinite good I know in Christ so taken possession of my heart that in the power of it I can overcome? And that instead of the thought of avenging myself I fulfil the word, "If thine enemy hunger feed him, if he thirst give him drink," and so on. What can be more humbling in our relations with one another than the ease with which we are affected by some fancied slight or insult? Taken off our guard in an instant we flare up, bitter feelings are engendered, telling the sad tale of how we have been overcome, when by greater dependence and nearness to the Lord there might have been but the triumph of His grace.

But the apostle passes on to more general service, as giving, unfeigned love, and then many other points in Christian life. But all this part of his exhortation refers to personal qualities or characters, and state - the spirit in which we are to walk. If a man give, it should be with freedom of heart; his love is to be unfeigned, abhorring evil and cleaving to good, kindly affections, brotherly love, and putting others before oneself. Grace and generosity of heart should in general characterise the Christian; sympathy with others; not heeding the fashion of the world or high things, but associating with those of low estate (it is not "condescending"); walking so as to have things irreproachable before men, and, as far it depends on oneself, walking in peace with all; in nothing overcome of evil, but overcoming evil with good - a noble, indeed divine, principle. I am myself by grace in spite of the evil of others, I do not avenge self, I am above the evil of others, as God is, in principle doing good to those who hate us. All this is personally characteristic - the spirit in which we walk.

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."

(Vv. 1-2). The Psalm opens with a prayer. The godly man finds himself, not only in a world in which the people of God suffer, and the proud prosper, but, where to natural sight it might seem that God is indifferent. Therefore the Psalmist prays that God would "show" Himself, act on behalf of His suffering people, and deal with the proud. At the same time it is realised that "vengeance" belongs to God. This, surely, is a truth of which the Christian needs to be reminded, for the Apostle Paul can say to us, "Dearly beloved, avenge not yourselves but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord." In the presence of provocation, anger, and deliberate insults, let us beware of seeking to take vengeance. The insults and injustice may arouse righteous indignation, we cannot be trusted to take vengeance. That the Lord keeps in His own hands. Our part is to "give place" unto wrath. If a person's anger makes me angry, then I am "overcome of evil" (Rom. 12:18-21).

The closing verses of the chapter give more general instructions as to what becomes us according to God's mind. Lowliness of mind; openness and honesty; a peaceable spirit; absence of the almost universal spirit of retaliation and vengeance; love, so active as to "retaliate" by kindnesses, and so overcome evil with good; these are pleasing to God, and pleasing to us in so far as our minds are transformed into conformity to His. The figure of "heaping coals of fire" on the head of one's enemy is doubtless suggested by Psalm 140:10. The Psalmist prayed for it in keeping with the age of law in which he lived. Our verse shows us the Christian way of doing it.

Daily Life. — Turning to daily life (12:9-21), we learn of the Christian man's possible surroundings. Intercourse he would of course have with Christians, but with others as well; and he might have to experience, though undeservedly, the malice and enmity of neighbours or acquaintances, the outflow of hearts estranged from God, and venting themselves on His servant. To this he was liable. From it he could not expect to be wholly exempt. Through much tribulation" (or, many tribulations), was the apostolic warning, we must enter into the Kingdom of God (Acts 14:22). So, he was not to seek for a hermit's cell. An anchorite's life was never intended for a Christian. The Lord's life on earth would teach us that, and these directions by the Spirit through the apostle confirm it. In the world, but not of the world, the Christian would find opportunities for the outflow of spiritual life in healthy activity, such as he might seek for in vain in a cell, and that towards saints, towards men around him, and even towards his enemies, the spring of it all being love, the activity of the Divine nature, which is to be without dissimulation or hypocrisy. Was compromise with evil to characterise him? No. The first injunction forbids that: "Abhor that which is evil; cleave to that which is good" (9). Then beginning with the circle of Christian brotherhood, the members of it were to be kindly or tenderly affectioned one to another. Christian brotherly love, they were reminded by the term used, was of that character known as family affection.* They were brothers and sisters. This leads on to various displays of spiritual life in connection with saints, and the service in which the individual might be engaged, and the spirit in which he was to walk. Then extending the sphere of Christian activity, so as to embrace all men, graciousness and upright dealing he was to cultivate, and kindness was to be shown even to his enemies when needed. Under the law retaliation in righteousness was permitted. In the Gospel love to enemies is enjoined (Matt. 5:38-47). To no man was the Christian to recompense evil for evil. With all, if possible, he was to be at peace. Avengement of himself was not to be his aim, but to leave that with the Lord. And watchfulness was to be exercised, not to be overcome of evil, but, on the contrary, to overcome evil with good.