Romans 12:19Meaning & Commentary from the Church Fathers

The evil enemy has remained deaf to all exhortations and examples of good. The Apostle’s general thought is that Christians must always do good to all, not excluding enemies, since evil cannot extinguish evil, but only good can. Every seed bears fruit according to its kind. Explaining the words, “If your enemy is hungry, feed him,” Saint John Chrysostom says: “Because this commandment is difficult and great, he added, ‘For in doing this you will heap burning coals upon his head.’ The Apostle said this to restrain the offender by fear and to encourage the wronged by hope of repayment, namely, God’s recompense upon the enemy. Nothing is more pleasant to a man than to see his enemy punished. What a man desires, the Apostle first gives him. But when the poison has been drawn out, he offers him more exalted exhortations, saying, ‘Do not be overcome by evil.’ The Apostle knew that the enemy, even if he were a wild beast, would not remain an enemy after being fed. He also knew that the wronged man, however vengeful he might be, would no longer desire vengeance after feeding and giving drink to his enemy. Therefore, being confident of the outcome, he not only threatens, but is lavish even in punishments. He does not say, ‘You will bring down God’s vengeance,’ but, ‘You will heap burning coals upon his head.’ The Apostle gives his commandment, saying, ‘Do not be overcome by evil, but overcome evil with good.’ By this he secretly suggests that one must not benefit an enemy with that intention. To remember the injury is already to be overcome by evil. Although the Apostle did not say this at first, because it was not yet timely, once he had calmed the listener’s anger, he immediately added, ‘Overcome evil with good.’ For this too is victory. Ask your enemy himself what is more painful to him: that you become heated and repay him with an insult, or that you laugh at the offender. He will say that the latter is far more painful to him. To conquer by doing evil is one of the devil’s statutes. Such is not the rule of rewards in the arena of Christ. There it is ordained to crown not the one who strikes, but the one who is struck. We have some compassion in every case for the sufferings of others. But when we see a man who does not repay blow for blow, but offers his own cheek, we do not so much pity him as marvel at him.”

For ekdikein properly means this. Although, civilly speaking, this is not blameworthy, still the feeling of vengeance is nourished and satisfied in it. Therefore the Apostle commands us not to start lawsuits at all.

It is better to endure. It is better to remain wronged, as it is said in the Epistle to the Corinthians: "Why do you not rather suffer wrong?" (1 Cor 6:7).

Or as the Savior teaches: if anyone wishes to take your tunic, give him your cloak also (cf. Mt 5:40).

Whichever intention we ascribe to the Apostle, we must especially attend to the motive presented here for not taking vengeance. It is the handing over of the matter to God's judgment.

The avenger considers his cause righteous. In taking vengeance he holds the thought and feeling that he is standing for justice. To cut off vengeance seems to him almost a retreat from justice.

The Apostle removes this thought, as though saying: justice will suffer nothing from your yielding. There is an avenger of justice, God. Hand the matter over to God's vengeance. He will repay, if it must be repaid.

This is what the words mean: "give place to wrath," that is, to the wrath of God, to His righteous recompense. In God there is no wrath, but righteous recompense, which seems like wrath to the one who undergoes it.

Saint Chrysostom interprets it this way: "To whose wrath must we give place? To God's. Since the wronged man above all desires to see this, so as to enjoy vengeance, God will grant this very thing in greater measure.

If you do not avenge yourself, He will be your avenger. Therefore, the Apostle says, leave vengeance to Him. This is what the words mean: 'Give place to wrath!'"

Blessed Theophylact expresses the same thought somewhat more forcefully: "Give place, he says, to the wrath of God in relation to those who wrong you. If you avenge yourselves, God will not avenge you. But if you forgive, God will avenge more strictly."

Oecumenius adds: "If you avenge yourself, the wrath of God, when it comes, will have nothing to repay the offender, because you have already exacted payment from him in advance."

Ambrosiaster even leads us to this thought. When God's wrath comes, it may find that you, having undertaken to stand for justice, have exceeded the measure of justice by exacting more than was due.

Then, instead of recompensing the one who wronged you, it will recompense you for the excess of punishment you allowed yourself.

That this is possible you may judge from the property of anger, which always stands in fellowship with vengeance. Anger never observes the righteous measure, but always takes more than the measure.

Therefore the apostle James wrote: "The wrath of man does not work the righteousness of God" (cf. Jas 1:20).

Ambrosiaster writes precisely: "To preserve the bond of peace, the Apostle urges us to abstain from anger, especially because one cannot avoid sinning in anger.

The man moved by anger usually exacts more than the wrongful deed requires. By this he harms himself, becoming unjust through disproportionate punishment, and he makes the offender worse, whom he could have corrected by condescension.

For this reason wise Solomon teaches: 'Do not be overly righteous.' There is a righteous man who perishes in his righteousness (cf. Eccl 7:17, 16).

When anger possesses us, the enemy finds a place in us. Under the plausible appearance of justice, he suggests what is unjust and destructive."

"For it is written: 'Vengeance is Mine, I will repay,' says the Lord." "For greater persuasion the Apostle brought in a testimony, confirming his word" (Saint Chrysostom, blessed Theophylact).

This is not my commandment. Such is the will of God. Such is the law of God's providential actions toward us. God Himself takes the matter of vengeance upon Himself.

Do not interfere in this matter, He seems to say. I Myself will repay. This is My affair. You will not be able to do it as you ought.

In your judgment, vengeance must be taken immediately. But according to a better order, it is better to postpone vengeance, either for a time or altogether.

Sometimes one can manage entirely without vengeance. The offender himself will come to his senses and correct his injustice, and this is far better.

Or take vengeance on him now, and he will become still more hardened. But punish him with something later, and he will be softened in heart and corrected.

Since you know none of this, it is better that you do not undertake this matter. Besides, you who have been wronged have yourself been unjust in many things.

I sent you this false accusation as recompense for your injustices and sins, in order to deliver you from future recompense. If you endure it, do you see what calamity you avert?

But if you take vengeance, you destroy the whole good fruit that could have come to you from the false accusation.

Your sins remain upon you, and you must await eternal recompense, unless another false accusation falls to your lot for your cleansing.

Therefore do not seek vengeance. As for the one who caused you this false accusation, I know better than you how to deal with him according to all justice.

Receive it as a remedy for yourself and as a turning aside of a greater and more terrible evil.

With Me everything is directed so that good may come to all from everything. This good is not temporal, but eternal; not earthly, but heavenly; not visible, but spiritual.

This is what happens when you do not interfere with your own versions of justice. But when you interfere, you disturb My order. Instead of good, you multiply and reap evil.

The words, "Vengeance is Mine, I will repay," are not read word for word in the Old Testament Scriptures. Yet this thought is clearly expressed by the prophet Moses in other words: "In the day of vengeance I will repay" (Deut 32:35).

The apostolic Spirit took the thought of the prophetic spirit, which is the same as the apostolic Spirit, and expressed it in another and stronger word.