15 Supernatural Living—part 2 (12:14-16)
OUR DUTY TO ALL PEOPLE
Bless those who persecute you; bless and curse not. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation.(12:14–16)
The third circle in Paul’s list of basic characteristics of the supernatural Christian life widens broadly to include our duty to everyone in general, believers and unbelievers.
BLESS THOSE WHO PERSECUTE YOU (12:14a)
This section begins with a very difficult admonition, one that is completely contrary to unredeemed human nature: Bless those who persecute you. The obedient Christian not only must resist hating and retaliating against those who harm him but is commanded to take the additional step of blessing them.
Paul is essentially paraphrasing the Lord’s own words: “I say to you who hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27–28; cf. Matt. 5:44). Jesus referred to the same self-giving, heartfelt, unhypocritical, willing love (agapē) that Paul admonishes in Romans 12:9. Lest anyone think he was speaking simply of kind feelings, the Lord gave several specific illustrations of what genuine love does in response to mistreatment. “Whoever hits you on the cheek,” He commands, “offer him the other also; and whoever takes away your coat, do not withhold your shirt from him either. Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back” (Luke 6:29–30). Commenting further about our attitude in such situations, He explains, “If you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same” (vv. 32–33). To truly bless those who persecute us is to treat them as if they were our friends.
Some years ago, in the store where he was working, a nephew of mine was murdered by an addict looking for drug money. Although deeply grieved by this tragic loss, my brother-in-law has refused to become bitter or hateful. Instead, his continued desire and prayer has been for the salvation of the man who took his son’s life. He even visited him in prison to give him the greatest blessing, the gospel. Such is the kind of distinctive Christian love that seeks to bless those who do us terrible harm.
As we would expect, the supreme example of blessing one’s persecutors was given by our Lord Himself. As the sinless Son of God hung in great sin-bearing on the cross, He prayed with unimaginable mercy, “Father, forgive them; for they do not know what they are doing” (Luke 23:34). As he lay beneath the bloody stones that were crushing the life out of him, Stephen echoed those words of his Savior, saying, “Lord, do not hold this sin against them!” (Acts 7:60). “For you have been called for this purpose,” Peter wrote many years later, “since Christ also suffered for you, leaving you an example for you to follow in His steps, who committed no sin, nor was any deceit found in His mouth; and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet. 2:21–23).
BLESS AND DO NOT CURSE THEM (12:14b)
Although it should go without saying, Paul makes certain to explain that true blessing of those who persecute us is comprehensive and permanent. Not only are we to bless them, we are not at all or ever to curse them.
Because of the general tone of religious freedom in modern western society, physical or political persecution for one’s Christian faith is rare. Our temptations to curse are more likely to be in reaction to hostility that does us no life-threatening harm but causes us inconvenience or embarrassment. Some studies have indicated that much high blood pressure and other anxiety-related disease is caused not by serious, long-term problems and life-threatening pressures but by persistent attitudes of resentment and hostility that eat at people who habitually react negatively to unpleasant situations and people. It is often a host of “little foxes” that do the most damage in our spiritual and emotional “vineyards” (cf. Song of Sol. 2:15).
REJOICE WITH THOSE WHO REJOICE (12:15a)
In a much more positive vein, Paul next counsels us to rejoice with those who rejoice. At first thought, that principle would seem easy to follow. But when another person’s blessing and happiness is at our expense, or when their favored circumstances or notable accomplishments make ours seem barren and dull, the flesh does not lead us to rejoice but tempts us to resent.
The person “who rejoices at calamity” displeases God and “will not go unpunished” (Prov. 17:5). But it is distinctively Christian to rejoice in the blessings, honor, and welfare of others—especially fellow believers—no matter what may be our personal circumstances. As always, Paul followed his own counsel. Just as he had formerly told the Corinthian believers that “if one member is honored, all the members rejoice with it” (1 Cor. 12:26), he later assured them, “My joy would be the joy of you all” (2 Cor. 2:3).
WEEP WITH THOSE WHO WEEP (12:15b)
It is also distinctively Christian to be sensitive to the disappointments, hardships, and sorrows of others, to weep with those who weep. That is the duty of sympathy, empathy, entering into the suffering of others. Compassion has in the very word the idea of suffering with someone. God is called a compassionate God (Deut. 4:31; Neh. 9:17; Joel 2:13; Jonah 4:2). He is so compassionate, so tender toward His people, that “His compassions never fail” (Lam. 3:22). James speaks of Him as being “full of compassion” (James 5:11). We see this compassion, sympathy, and tenderheartedness of God in the tears of Jesus over the grave of Lazarus. He mingled His tears with those of Mary and Martha (John 11:35). Reminding us that we should reflect our Lord’s character, Paul said, “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience” (Col. 3:12).
Surely one of the most touchingly profound testimonies to God’s heart of tender sympathy toward His children who weep is found in Psalm 56, where the writer implores the Lord, “Put my tears in Thy bottle” (v. 8). The Lord stores up our tears as treasures. If we are to be like our Father and His Son, we, too, must enter into the sorrow of others.
A lovely illustration of that attitude is seen in a custom practiced in ancient Jerusalem. When the great temple built by Herod stood on the temple mount, it had only one entrance, located at the base of the southern wall, the remains of which are still recognizable today. Farther east on the same wall was the exit. The people would enter through the opening that allowed them to go through the wall, ascend the stairs to the temple area, and then exit by the other passage. Huge crowds flowed in and out in steady streams. There was one exception, however, to that pattern. One group of worshipers was to go the opposite way, entering by way of the exit and leaving through the entrance. As they bumped into and squeezed by each other, the two groups came face to face. The sad faces of those who were experiencing sorrow could be seen by those going the opposite direction, and, in those brief moments, the grief could be shared.
In addition to weeping for those who do weep, we should, like Jeremiah grieving for sinful Israel (Jer. 9:1–3) and Jesus looking out over unbelieving Jerusalem (Luke 19:41–44), also weep for those who should weep but do not.
DO NOT BE PARTIAL (12:16a)
The virtue expressed in the words be of the same mind toward one another is that of impartiality. Later in this epistle Paul repeats the admonition, saying, “Now may the God who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus” (Rom. 15:5).
The most explicit New Testament teaching on impartiality is given by James. “My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism,” he warns. “For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, and you pay special attention to the one who is wearing the fine clothes, and say, ‘You sit here in a good place,’ and you say to the poor man, ‘You stand over there, or sit down by my footstool,’ have you not made distinctions among yourselves, and become judges with evil motives? … But if you show partiality, you are committing sin and are convicted by the law as transgressors” (James 2:1–4, 9).
Speaking about honoring and correcting elders, Paul told Timothy, “I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality” (1 Tim. 5:21).
If “there is no partiality with God” (Rom. 2:11; cf. Acts 10:34; 1 Pet. 1:17), shouldn’t the same be true for us?
AVOID HAUGHTINESS AND ASSOCIATE WITH THE HUMBLE (12:16b)
Closely related to not being partial is not being haughty in mind, as James makes clear in the passage cited above.
Haughty in mind translates hupsēla phronountes, which literally means “minding high things.” But the things to which Paul refers here are not lofty in the spiritual sense but in the sense of self-seeking pride.
As James also makes clear in the passage mentioned above, partiality is closely related to a reluctance to show respect for, or even to associate with the lowly, such as “a poor man in dirty clothes” (James 2:2). The idea is not that we should avoid associating with those in high positions of wealth or influence. But as far as our service to them is concerned, we typically have more obligation to associate with the lowly, not because they are more important but because they are more needy.
The point is that there is no aristocracy in the church, no place for an elite uppercrust. As mentioned in the previous commentary chapter in relation to hospitality (v. 13), the Lord beautifully and explicitly illustrated that truth. “When you give a luncheon or a dinner,” He said, “do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return, and repayment come to you. But when you give a reception, invite the poor, the crippled, the lame, the blind, and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous” (Luke 14:12–14).
Jesus, of course, was not speaking about the act itself but the motive behind it. It is not sinful or unspiritual to invite family, friends, or the wealthy and influential to a meal at our house. The wrong comes in inviting them for a self-serving purpose, to be invited back, a wrong that is magnified by ignoring those who have no means for repaying us.
DO NOT BE WISE IN YOUR OWN EYES (12:16c)
A conceited, self-promoting Christian is a serious contradiction. Every believer should be humbly submissive to the will of God found in the Word of God, having no confidence in himself or in his own wisdom and talent. And sure there should be no social aristocracy in the church, neither there should be intellectual aristocracy. There are no castes of any sort in the Body of Christ. We must not be wise in our own estimation in any regard, thinking we are in any way superior to fellow Christians.
In recent years, certain church growth professionals have advocated building churches on the basis of homogeneous units, each congregation being composed of members who are as alike in as many ways as possible. Because many churches have indeed grown and prospered on that basis, it is somehow assumed that the pattern is right and should be imitated. Apparently little, if any, consideration is given to the biblical soundness of such a philosophy or to the matter of whether the growth and prosperity are the result of spiritual faithfulness or of unspiritual worldliness.
A church that is seeking to faithfully serve Christ will pursue and eagerly accept all genuine believers into its fellowship and consider them all alike, regardless of superficial human distinctions. The only required common ground should be a saving relationship to Jesus Christ and unqualified submission to the Word of God.
OUR DUTY TOWARD PERSONAL ENEMIES
Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “Vengeance is Mine, I will repay,” says the Lord. “But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing you will heap burning coals upon his head.” Do not be overcome by evil, but overcome evil with good. (12:17–21)
The fourth circle in Paul’s list of basic characteristics of the supernatural Christian life widens again to include our responsibilities to personal enemies.
NEVER RETURN EVIL FOR EVIL (12:17a)
First, we are never to pay back evil for evil to anyone, reiterating and extending the second aspect of the principle taught in verse 14. We not only are to bless those who persecute us and not curse them, but certainly are never to move beyond a verbal curse to an act of revenge.
The Old Testament law of “eye for eye, tooth for tooth” (Ex. 21:24; cf. Lev. 24:20; Deut. 19:21) pertained to civil justice, not personal revenge. Not only that, but its major purpose was to prevent the severity of punishment from exceeding the severity of the offense. In other words, someone guilty of destroying another person’s eye could not be punished with any greater penalty than that of forfeiting one of his own eyes.
A few verses later in this letter Paul declares that civil authority “is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath upon the one who practices evil” (Rom. 13:4). But that very authority, which not only is divinely permitted but divinely mandated for civil government, is divinely forbidden for personal purposes.
“See that no one repays another with evil for evil,” Paul warned the Thessalonian believers, “but always seek after that which is good for one another and for all men” (1 Thess. 5:15). Peter echoes the same truth in nearly the same words: “To sum up, let all be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil, or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing” (1 Pet. 3:8–9).
ALWAYS RESPECT WHAT IS RIGHT (12:17b)
A right attitude toward enemies involves respect of what is right in the sight of all men. If we genuinely respect others, including our enemies, we will have a “built-in” protection against angrily repaying them evil for evil and will be predisposed to doing what is right toward them.
Such respect will help us develop the self-discipline necessary to prepare ourselves beforehand for responding to evil with what is good instead of with what is bad. Believers should respond instinctively and spontaneously with what is pleasing to God and beneficial to others.
Kalos (right) refers to that which is intrinsically good, proper, and honest (as in the KJV of this verse). It also carries the idea of being visibly, obviously right, as emphasized in its being fitting and proper in the sight of all men. Paul is not speaking of hidden feelings but of outwardly expressed goodness. Our forgiving, gracious behavior toward our enemies should commend us to them and to others who witness that behavior. It will also “adorn the doctrine of God our Savior in every respect” (Titus 2:10).
LIVE IN PEACE WITH EVERYONE (12:18)
Fulfillment of the next characteristic is conditional, in that it partly depends on the attitudes and responses of our enemies. If possible, Paul therefore says, so far as it depends on you, be at peace with all men. Whether between nations or individuals, peace is two-way. By definition, a peaceful relationship cannot be one-sided. Our responsibility is to make sure that our side of the relationship is right, that our inner desire is genuinely to be at peace with all men, even the meanest and most undeserving. Short of compromising God’s truth and standards, we should be willing to go to great lengths to build peaceful bridges to those who hate us and harm us. We must forsake any grudge or settled bitterness and fully forgive from the heart all who harm us. Having done that, we can seek reconciliation honestly.
NEVER AVENGE YOURSELF (12:19)
The last two characteristics Paul lists here are both reiterations. He again denounces returning evil for evil, declaring, Never take your own revenge, beloved, but leave room for the wrath of God. If a wrong has been done to us, no matter how serious and harmful it may have been, we are never qualified for or have a right to render punishment for the offense ourselves. We are to leave that to the wrath of God. Quoting from the Mosaic law (Deut. 32:35), the apostle reminds his readers that it is written, “Vengeance is Mine, I will repay,” says the Lord (cf. 2 Sam. 22:48; Nah. 1:2; Heb. 10:30). In His divine time, the wrath of God will come (Col. 3:6), and just retribution awaits the unforgiven.
OVERCOME EVIL WITH GOOD (12:20–21)
But merely not returning evil for evil does not fulfill our responsibility. And sometimes the positive part is more difficult. To withhold vengeance is one thing. It requires only doing nothing. But to actually return good for evil is quite another.
Yet that was the obligation of the godly man even under the Old Covenant. Paul quotes from Proverbs 25:21–22, citing God’s centuries-old injunction: “But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing you will heap burning coals upon his head.”
The phrase heap burning coals upon his head referred to an ancient Egyptian custom. When a person wanted to demonstrate public contrition, he would carry on his head a pan of burning coals to represent the burning pain of his shame and guilt. The point here is that, when we love our enemy and genuinely seek to meet his needs, we shame him for his hatred.
The admonition Do not be overcome by evil has two meanings and applications. First, we must not allow the evil done to us by other people to overcome and overwhelm us. Second, and even more important, we must not allow ourselves to be overcome by our own evil responses. Our own evil is infinitely more detrimental to us than is the evil done to us by others.
In each case, it is the evil itself that must be overcome, and that can be accomplished only with good.