Thomas Aquinas Commentary Romans 12:14-21

"Bless them that persecute you; bless, and curse not. Rejoice with them that rejoice; weep with them that weep. Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits. Render to no man evil for evil. Take thought for things honorable in the sight of all men. If it be possible, as much as in you lieth, be at peace with all men. Avenge not yourselves, beloved, but give place unto the wrath [of God]: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good." — Romans 12:14-21 (ASV)

1. Previously, the Apostle showed that charity should be practiced toward the needy; now he shows how it should be practiced even toward enemies. First, he gives the admonition, and second, he proves what he said, at the words for it is written.

   Concerning the admonition, it should be noted that three things pertain to charity. The first is benevolence, which is to will good for another and not will evil. The second is concord, where friends will and reject the same things. The third is beneficence, which is to do good and cause no injury to the one loved.

   Accordingly, the Apostle first addresses matters of benevolence; second, matters of concord, with the words rejoice with those who rejoice; and third, matters of beneficence, with the words repaying no one evil for evil.

2. In regard to the first point, he does two things. First, he urges that benevolence be broad enough to include enemies when he says: bless those who persecute you.

   Here it should be noted that to bless is to say something good. This can happen in three ways:

   1. By asserting a good, as when one person praises another’s good points: the lips of many shall bless him that is liberal of his bread; and the testimony of his truth is faithful .

   2. By commanding. To bless in this way belongs to God, by whose command something good comes to creatures, or it belongs to His ministers who invoke the Lord’s name upon the people: Thus you shall bless the sons of Israel and say to them: The Lord bless you and guard you. The Lord show his face to you and have mercy on you. The Lord turn his countenance toward you and give you peace (Numbers 6:22–26); they shall invoke my name upon the people of Israel and I will bless them (Numbers 6:27).

   3. By desiring: nor did they who passed by say: the blessing of the Lord be upon you (Psalms 129:8). To bless in this way is to wish someone well and, as it were, to pray for their good. This is the way the term is used here.

3. Hence, this directive, to bless those who persecute you, shows that we must have goodwill even toward enemies and persecutors by desiring their welfare and praying for them: love your enemies and pray for those who persecute you (Matthew 5:44).

   This directive can be interpreted in one way as a precept and in another as a counsel. We are commanded to love our enemies in such a way as not to exclude them from our general love of neighbor and from the prayer one makes for all believers. We are also obliged to show the effect of this love for one’s enemies in particular cases of critical need. Thus it says in Exodus: if you meet your enemy’s ox or ass going astray, rescue it (Exodus 23:4).

   However, for anyone to give his enemies the benefit of his help beyond cases of obvious need, or to say special prayers and show a feeling of love in a special way, pertains to the perfection of the counsels. This is because it shows that a person’s love of God is so advanced that it triumphs over all human hatred. But one who repents and seeks forgiveness should no longer be considered an enemy or persecutor; therefore, there should be no difficulty in showing him marks of charity: forgive your neighbor if he has hurt you: and then your sins shall be forgiven when you pray .

4. Second, he teaches that goodwill should be pure, that is, not mixed with its opposite. Hence he says: bless, and do not curse, meaning, bless in such a way that you do not curse at all. This is against those who bless with their mouth and curse in their heart: they speak words of peace to their neighbor, but have evil in their hearts (Psalms 28:3). It is also against those who sometimes bless and sometimes curse, or bless some and curse others: from the same mouth come blessing and cursing. My brothers, this ought not to be so (James 3:10); do not return reviling for reviling (1 Peter 3:9).

5. But the fact that many curses are found in Sacred Scripture seems to contradict this. For Deuteronomy says: cursed be he that does not abide in the words of this law and does not fulfill them in work (Deuteronomy 27:26).

   The answer is that to curse is to say something evil. As with blessing, this can happen in three ways: by asserting, by commanding, and by desiring. In each of these ways, something good can be done and something evil can be done.

   Something materially evil can be called evil in any of these ways. If it is called evil but has a good aspect, this is a blessing rather than a curse and is not illicit. For a thing is judged more according to its form than its matter. But if someone speaks evil under the aspect of evil, he is speaking evil formally; hence it is altogether illicit.

   Both of these cases occur when someone makes an evil known by asserting it. For sometimes a person asserts that something is evil in order to make known a necessary truth. He therefore asserts evil under the aspect of a necessary truth, which is something good; hence it is licit. This is the way Job is said to have cursed his day, when he asserted the evil of the present life (Job 3:1), just as the Apostle did in Ephesians: making the most of the time, because the days are evil (Ephesians 5:16).

   But sometimes a person asserts someone’s evil under the aspect of evil, namely, to detract from his good name; and this is illicit. For it is stated in 1 Corinthians: the evil-tongued shall not possess God’s kingdom (1 Corinthians 6:10).

6. Similarly, when one says something evil by commanding, it can happen that he says something materially evil but under a good aspect. For example, it is licit for a person in authority to command that someone undergo the evil of punishment, when it is just. In this way, violators of the law are cursed, that is, justly subjected to punishment.

   But when someone commands another’s evil unjustly, for example from hatred and revenge, such a curse is illicit: he that curses his father or mother shall die the death (Exodus 21:17).

7. It is the same with regard to saying something evil by desiring. For if the evil is desired under the aspect of good—for example, that through adversity a person may make spiritual progress—it is licit: I have seen a fool with a firm root: and at once I cursed his beauty (Job 5:3).

   But if this is done from hatred and revenge, it is altogether illicit: the Philistine cursed David by his gods (1 Samuel 17:43).

8. Then when he says, to rejoice with those who rejoice, he teaches about concord. First, he sets out the nature of concord, and second, the obstacles to it, at not minding high things.

9. Concord can be considered in two ways.

   In one way, it can be considered as regards the effect it produces in reacting to good and evil. In regard to good, it makes one rejoice in the good of others; hence he says, rejoice with those who rejoice: I am glad and rejoice with you all (Philippians 2:17). But this refers to rejoicing with one who rejoices in what is good. For there are some who take joy in evil: some are glad when they have done evil, and rejoice in things most wicked (Proverbs 2:14). In such cases, one must not rejoice with others, for in 1 Corinthians it is said of charity that it does not rejoice over wickedness but rejoices in the truth (1 Corinthians 13:6).

   In regard to evil, the effect of concord is that it makes one grieve over another’s evil. Hence, he says, weep with those who weep: I wept for him who was afflicted (Job 30:25); comfort them that weep, and walk with them that mourn .

   The compassion of a sympathizing friend itself brings consolation in two ways. First, because it is convincing proof of friendship: in a man’s adversity his friend is known , and that itself is a joy, namely, to know that one has a true friend. Second, because the condolence of a friend implies that he is offering to carry the burden which causes the sorrow, and it is easier when a burden is carried by two people than by one person alone.

10. Second, concord consists in unity of opinion. In regard to this he says, being of one mind toward one another, that is, agree on the same matters: that all of you agree and that there be no dissensions among you (1 Corinthians 1:10); complete my joy by being of the same mind (Philippians 2:2).

    Yet it should be noted that there are two kinds of opinion. One pertains to the intellect’s judgment about speculative matters, such as are considered in geometry and astronomy. Disagreement here does not conflict with friendship or love, because love exists in the will, whereas judgments about these matters do not arise from the will but from the necessity of reason.

    The other opinion pertains to reason’s judgment about actions. Disagreement in these is contrary to love, because such dissension involves a contrariety of will. And because faith is not only speculative but also practical, inasmuch as it functions through love, as is stated in Galatians, dissent from correct faith is contrary to love (Galatians 5:6).

11. Then when he says, not minding high things, he removes the two obstacles to concord.

    The first is pride, which inclines one to pursue his own excellence inordinately and to refuse subjection, while at the same time desiring to subject someone else and impede his excellence. From this follows discord: among the proud there are always quarrels (Proverbs 13:10). Hence to remove this obstacle he says, not minding high things, so that you do not inordinately seek your own excellence: be not highminded, but be afraid (Romans 11:20). But consenting to the humble, that is, accept humble things; when it is fitting, do not refuse what seems to be lowly: I prefer to be one of no account in the house of my God (Psalms 84:10); humble yourselves under the mighty hand of God (1 Peter 5:6).

    The second obstacle to concord is overconfidence in one’s own wisdom or prudence, so that the opinion of others is not believed. To remove this he says, do not be wise in your own estimation, so that you judge as prudent only what seems so according to you: woe to you that are wise in your own eyes and prudent in your own conceits (Isaiah 5:21); lest you be wise in your own conceits (Romans 11:25).

12. Then when he says, repaying no one evil for evil, he teaches what pertains to beneficence by excluding its contrary. First, he teaches not to do evil to another for revenge; second, he teaches not to do evil for the sake of defense, at do not avenge yourselves.

13. In regard to the first point, he does three things. First, he forbids revenge when he says, repaying no one evil for evil: if I have returned evil for evil (Psalms 7:5); do not repay evil with evil (1 Peter 3:9).

    But this must be understood in a formal sense, as was said above of evil. We are forbidden to return evil for evil when it is inspired by hatred or envy, so that we take pleasure in another’s evil. But if, in return for the evil of guilt which someone commits, a judge pronounces an evil of punishment in a just way to compensate for malice, he does indeed return evil materially, but formally and in itself he returns a good. Hence, when a judge hangs a criminal for murder, he does not return evil for evil but good for evil. This is the way the Apostle handed over to Satan the man guilty of incest, for the destruction of the flesh, that his spirit may be saved (1 Corinthians 5:5).

14. Second, he shows that even good things must be provided for our neighbor, saying, providing good things, not only in the sight of God, so that you take care to satisfy your consciences before God, but also in the sight of all men, so that you do things pleasing to men: give no offense to Jews or to Greeks, or to the church of God, just as I try to please all men in everything I do (1 Corinthians 10:32–33). Providing good things not only before God, but also before men (2 Corinthians 8:21).

    But this can be done properly and improperly. If it is done for human approval, it is not proper conduct: beware of practicing your piety before men in order to be seen by them (Matthew 6:1). But it is proper when it is done for the glory of God: let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (Matthew 5:16).

15. Third, he gives the reason for this advice. We should refrain from returning evil and should provide good things in the sight of all, in order that we might be at peace with men. Therefore, he adds, have peace with all men. Follow peace with all men (Hebrews 12:14).

    But he qualifies this when he says, if possible. For sometimes other people’s malice prevents us from having peace with them, namely, because no peace is possible with them unless we consent to their malice. Such peace, of course, is illicit: I came not to send peace but the sword (Matthew 10:34).

    Another qualifier is added when he says, as much as it depends on you. This means that even if they act against peace, we should do all in our power to preserve peace with them: I am for peace; but when I speak, they are for war (Psalms 120:7). And elsewhere: seek after peace and pursue it (Psalms 34:14).

16. Then when he says, do not avenge yourselves, he shows that we should not do evil to our neighbor in vengeance.

    First, he presents the teaching: do not avenge yourselves, dearly beloved. Instead, it is said of Christ: I gave my back to the smiters, and my cheeks to those who pulled out the beard (Isaiah 50:6) and like a sheep that before its shearers is dumb, so he opened not his mouth (Isaiah 53:7). Hence, the Lord himself commanded: if anyone strikes you on the right cheek, turn to him the other also (Matthew 5:39).

    But, as Augustine says, the things done by holy men in the New Testament are valid examples for understanding the commands given in Scripture. For the Lord himself, when he was struck on the cheek, did not say, “Here is the other cheek,” but if I have spoken ill, give testimony of the evil; but if well, why do you strike me? This shows that one must be prepared in the heart to offer the other cheek. For the Lord was prepared not only to offer the other cheek for humanity’s salvation but his whole body to be crucified.

    As Augustine says to Marcellinus, this commandment is rightly kept when it is believed that it will be profitable to the one on whose account it is kept, to work in him correction and concord, even if another outcome follows. Thus, the precepts of patience are always to be held fast in the preparation of the heart, and benevolence itself must always be completed in the will, so that evil is not returned for evil. These and many other things must be done in order to correct even the unwilling with a kind of gentle severity.

17. Second, he assigns the reason when he says, but give place to wrath, that is, to divine judgment. As if to say: entrust yourself to God who can defend and vindicate you by His judgment, as it says in 1 Peter: cast all your anxieties on him, for he cares about you (1 Peter 5:7).

    But this applies to cases in which no opportunity is left to us to do otherwise according to justice. But because, as it says in Deuteronomy, judgment is the Lord’s (Deuteronomy 1:17), when someone authorized by a judge seeks vengeance in order to suppress malice and not because of hatred, or on the authority of his superior secures his own defense, he is understood to leave matters to the wrath of God, since magistrates are God’s ministers. Hence even Paul obtained a bodyguard against the plots of the Jews (Acts 23:12 and following).

18. Then when he says, as it is written, he proves what he had said, first by an authority, and second by reason, at do not be overcome by evil.

19. In regard to the first point, he proves what he said about revenge being forbidden, saying, give place to wrath, that is, to divine judgment, for it is written: vengeance is mine, and I will repay, says the Lord (Deuteronomy 32:35).

    Our text has this: vengeance is mine, and I will repay in due time; God the Lord of vengeance (Psalms 94:1); the Lord is a jealous God, an avenger (Nahum 1:2).

    Second, he proves what he said about kindness to one’s enemies by an appeal to authority. First, he presents the scriptural teaching that we help enemies who are in danger of death, because this is binding by a necessity of precept, as stated earlier. And this is what it says: if your enemy is hungry, feed him; if he is thirsty, give him drink: do good to those who hate you (Matthew 5:44).

    Second, he assigns the reason, saying, for, doing this, you will heap coals of fire upon his head. This can be given a negative interpretation, so that the sense would be: if you do good to him, your good will turn out evil for him, because from it he will incur eternal fire by his ingratitude. But this sense is contrary to charity, against which a person would be acting if he helped someone so that the help would turn out badly for him.

    Therefore, it must be given a good sense, namely, by doing this, that is, helping them in time of need, you shall heap coals of fire—that is, the love of charity, of which Song of Solomon says, the lamps thereof are as lamps of fire and flame (Song of Solomon 8:6)—upon his head, that is, on his mind. For, as Augustine says, there is no greater incitement to love than to be the first to love. For the person is exceptionally hard who, though unwilling to bestow love, refuses to return love.

20. Then when he says, do not be overcome by evil, he proves what he had said by reason.

    For it is natural to man that he wish to overcome his adversary and not be overcome by him. But something is overcome by another when it is drawn to that other, as water is overcome by fire when it is drawn to the heat of fire. Therefore, if a good person, on account of the evil done to him by another, is drawn to do evil in return, the good person is overcome by the evil. If, on the other hand, on account of a favor which the good person does for his persecutor, he draws the latter to his love, the good person overcomes the evil.

    He says, therefore, do not be overcome by the evil of the one who persecutes you by persecuting him in return, but with your good overcome his evil, so as to draw him from evil by doing good to him: this is the victory which overcomes the world, our faith (1 John 5:4); they shall turn to you, but you shall not turn to them (Jeremiah 15:19).