---
title: "Commentary on Romans"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 63 of 91
url: https://scriptura.si/works/john-calvin-commentary-on-romans/63/
cite: "John Calvin, tr. John Owen, Commentary on Romans, section 63. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-romans/63/"
---

# Commentary on Romans

*John Calvin, tr. John Owen*

Calvin's first New Testament commentary, dedicated to Simon Grynaeus.

## 63. Romans 12:17-19

Source: https://scriptura.si/works/john-calvin-commentary-on-romans/63/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-romans/63/#p-N

[¶0] Romans 12:17-19 17. Recompense to no man evil for evil. Provide things honest in the sight of all men. 17. Nemini malum pro malo rependentes, providentes bona coram omnibus hominibus. 18. If it be possible, as much as lieth in you, live peaceably with all men. 18. Si fieri potest, quantum est in vobis, cum omnibus hominibus pacem habentes; 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. 19. Non vosmetipsos ulciscentes, dilecti; sed date locum irae; scriptum est enim, Mihi vindictam, et ego rependam, dicit Dominus.

[¶1] 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.

[¶2] 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.

[¶3] 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.)

[¶4] 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.

[¶5] 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.

[¶6] 19. Avenge not yourselves, etc. The evil which he corrects here, as we have reminded you, is more grievous than the preceding, which he has just stated; and yet both of them arise from the same fountain, even from an inordinate love of self and innate pride, which makes us very indulgent to our own faults and inexorable to those of others. As then this disease begets almost in all men a furious passion for revenge, whenever they are in the least degree touched, he commands here, that however grievously we may be injured, we are not to seek revenge, but to commit it to the Lord. And inasmuch as they do not easily admit the bridle, who are once seized with this wild passion, he lays, as it were, his hand upon us to restrain us, by kindly addressing us as beloved

[¶7] The precept; then is, — that we are not to revenge nor seek to revenge injuries done to us. The manner is added, a place is to be given to wrath. To give place to wrath, is to commit to the Lord the right of judging, which they take away from him who attempt revenge. Hence, as it is not lawful to usurp the office of God, it is not lawful to revenge; for we thus anticipate the judgment of God, who will have this office reserved for himself. He at the same time intimates, that they shall have God as their defender, who patiently wait for his help; but that those who anticipate him leave no place for the help of God.

[¶8] But he prohibits here, not only that we are not to execute revenge with our own hands, but that our hearts also are not to be influenced by a desire of this kind: it is therefore superfluous to make a distinction here between public and private revenge; for he who, with a malevolent mind and desirous of revenge, seeks the help of a magistrate, has no more excuse than when he devises means for self-revenge. Nay, revenge, as we shall presently see, is not indeed at all times to be sought from God: for if our petitions arise from a private feeling, and not from pure zeal produced by the Spirit, we do not make God so much our judge as the executioner of our depraved passion.

[¶9] Hence, we do not otherwise give place to wrath, than when with quiet minds we wait for the seasonable time of deliverance, praying at the same time, that they who are now our adversaries, may by repentance become our friends.

[¶10] For it is written, etc. He brings proof, taken from the song of Moses, Deuteronomy 32:35, where the Lord declares that he will be the avenger of his enemies; and God’s enemies are all who without cause oppress his servants. “He who touches you,” he says, “touches the pupil of mine eye.” With this consolation then we ought to be content, — that they shall not escape unpunished who undeservedly oppress us, — and that we, by enduring, shall not make ourselves more subject or open to the injuries of the wicked, but, on the contrary, shall give place to the Lord, who is our only judge and deliverer, to bring us help.

[¶11] Though it be not indeed lawful for us to pray to God for vengeance on our enemies, but to pray for their conversion, that they may become friends; yet if they proceed in their impiety, what is to happen to the despisers of God will happen to them. But Paul quoted not this testimony to show that it is right for us to be as it were on fire as soon as we are injured, and according to the impulse of our flesh, to ask in our prayers that God may become the avenger of our injuries; but he first teaches us that it belongs not to us to revenge, except we would assume to ourselves the office of God; and secondly, he intimates, that we are not to fear that the wicked will more furiously rage when they see us bearing patiently; for God does not in vain take upon himself the office of executing vengeance.

### Romans 12:20-21

[¶13] Romans 12:20-21 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. 20. Itaque si esurit inimicus tuus, pasce illum; si sitit, potum da illi: hoc enim faciens carbones ignis congeres in caput ipsius. 21. Be not overcome of evil, but overcome evil with good. 21. Ne vincaris a malo, sed vincas bono malum.

[¶14] 20. If therefore, etc. He now shows how we may really fulfill the precepts of not revenging and of not repaying evil, even when we not only abstain from doing injury but when we also do good to those who have done wrong to us; for it is a kind of an indirect retaliation when we turn aside our kindness from those by whom we have been injured. Understand as included under the words meat and drink, all acts of kindness. Whatsoever then may be thine ability, in whatever business thy enemy may want either thy wealth, or thy counsel, or thy efforts, thou oughtest to help him. But he calls him our enemy, not whom we regard with hatred, but him who entertains enmity towards us. And if they are to be helped according to the flesh, much less is their salvation to be opposed by imprecating vengeance on them.

[¶15] Thou shalt heap coals of fire, etc. As we are not willing to lose our toil and labor, he shows what fruit will follow, when we treat our enemies with acts of kindness. But some by coals understand the destruction which returns on the head of our enemy, when we show kindness to one unworthy, and deal with him otherwise than he deserves; for in this manner his guilt is doubled. Others prefer to take this view, that when he sees himself so kindly treated, his mind is allured to love us in return. I take a simpler view, that his mind shall be turned to one side or another; for doubtless our enemy shall either be softened by our benefits, or if he be so savage that nothing can tame him, he shall yet be burnt and tormented by the testimony of his own conscience, on finding himself overwhelmed with our kindness.

[¶16] 21. Be not overcome by evil, etc. This sentence is laid down as a confirmation; for in this case our contest is altogether with perverseness, if we try to retaliate it, we confess that we are overcome by it; if, on the contrary, we return good for evil, by that very deed we show the invincible firmness of our mind. This is truly a most glorious kind of victory, the fruit of which is not only apprehended by the mind, but really perceived, while the Lord is giving success to their patience, than which they can wish nothing better. On the other hand, he who attempts to overcome evil with evil, may perhaps surpass his enemy in doing injury, but it is to his own ruin; for by acting thus he carries on war for the devil.

### Romans 13:1-2

[¶18] Romans 13:1-2 1. Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. 1. Omnis anima potestatibus supereminentibus subdita sit: non enim est potestas, nisi a Deo; quae vero sunt potestates a Deo sunt ordinatae. 2. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. 2. Itaque qui resistit potestati, Dei ordinationi resistit; qui vero restiterint judicium sibi accersent.

[¶19] 1. Let every soul, etc. Inasmuch as he so carefully handles this subject in connection with what forms the Christian life, it appears that he was constrained to do so by some great necessity which existed especially in that age, though the preaching of the gospel at all times renders this necessary. There are indeed always some tumultuous spirits who believe that the kingdom of Christ cannot be sufficiently elevated, unless all earthly powers be abolished, and that they cannot enjoy the liberty given by him, except they shake off every yoke of human subjection. This error, however, possessed the minds of the Jews above all others; for it seemed to them disgraceful that the offspring of Abraham, whose kingdom flourished before the Redeemer’s coming, should now, after his appearance, continue in submission to another power. There was also another thing which alienated the Jews no less than the Gentiles from their rulers, because they all not only hated piety, but also persecuted religion with the most hostile feelings. Hence it seemed unreasonable to acknowledge them for legitimate princes and rulers, who were attempting to take away the kingdom from Christ, the only Lord of heaven and earth.

[¶20] By these reasons, as it is probable, Paul was induced to establish, with greater care than usual, the authority of magistrates, and first he lays down a general precept, which briefly includes what he afterwards says: secondly, he subjoins an exposition and a proof of his precept.

[¶21] He calls them the higher powers, not the supreme, who possess the chief authority, but such as excel other men. Magistrates are then thus called with regard to their subjects, and not as compared with each other. And it seems indeed to me, that the Apostle intended by this word to take away the frivolous curiosity of men, who are wont often to inquire by what right they who rule have obtained their authority; but it ought to be enough for us, that they do rule; for they have not ascended by their own power into this high station, but have been placed there by the Lord’s hand. And by mentioning every soul, he removes every exception, lest any one should claim an immunity from the common duty of obedience.

[¶22] For there is no power, etc. The reason why we ought to be subject to magistrates is, because they are constituted by God’s ordination. For since it pleases God thus to govern the world, he who attempts to invert the order of God, and thus to resist God himself, despises his power; since to despise the providence of him who is the founder of civil power, is to carry on war with him. Understand further, that powers are from God, not as pestilence, and famine, and wars, and other visitations for sin, are said to be from him; but because he has appointed them for the legitimate and just government of the world. For though tyrannies and unjust exercise of power, as they are full of disorder, (ἀταξίας) are not an ordained government; yet the right of government is ordained by God for the wellbeing of mankind. As it is lawful to repel wars and to seek remedies for other evils, hence the Apostle commands us willingly and cheerfully to respect and honor the right and authority of magistrates, as useful to men: for the punishment which God inflicts on men for their sins, we cannot properly call ordinations, but they are the means which he designedly appoints for the preservation of legitimate order.

[¶23] 2. And they who resist, etc. As no one can resist God but to his own ruin, he threatens, that they shall not be unpunished who in this respect oppose the providence of God. Let us then beware, lest we incur this denunciation. And by judgment, I understand not only the punishment which is inflicted by the magistrate, as though he had only said, that they would be justly punished who resisted authority; but also the vengeance of God, however it may at length be executed: for he teaches us in general what end awaits those who contend with God.