Paul again concluded with a summary. Being overcome by evil means giving in to the temptation to pay back evil for evil. When people do wrong, they expect to receive evil from those they have wronged. When they receive kindness instead, their hard hearts often become softer. The best way to get rid of an enemy is to turn him or her into a friend. [1][source]
There is a progression in Romans 12:9-21. Paul moved from the Christian"s duty to his fellow believers to action that would affect non-Christians as well. However all that Paul wrote in Romans 12:3-21 is directly applicable to life within the body of Christ. The believer may encounter enemies there as well as in the world. [source][source][source]
The general nature of the commands in this pericope illustrates the essentially gracious character of the new covenant Law of Christ ( Galatians 6:2) under which Christians now live. Compare this with the legal nature of the commands in the Mosaic Law (cf. Romans 10:4). God gave the Israelites many explicit commands about how they were to behave in a multitude of specific situations. The commands in Romans 12:9-21, as well as in all the New Testament, are much more general and are similar to principles. This is one reason the New Testament writers said the Israelites lived under "law" and we live under "grace."[source]
Context Summary
Romans 12:9-21 - Living As A Christian
In this section the Apostle shows how the great principle of consecration must affect the details of conduct. It is most necessary to insist on these practical issues. At some impressive religious convention, where the vision of a surrendered and transfigured life is presented, sensitive souls are led to make the vows and claim the plane of life which have been presented; but on their return to the commonplaces, there is no perceptible improvement in their speech, or tone, or attitude. This induces shame and contempt. Hence the great wisdom of the Apostle's particular teaching in this and the following chapters.
The lumbering wagon must be hitched to a star. We must not be star-gazers only. God has endowed us with faith as the receptive faculty, through which we may receive His blessed help. In the power of the Holy Spirit let us set ourselves to our common tasks, thinking humbly and soberly of ourselves, lovingly of our associates, and reverently of God. We are inspired to fulfill the obligations of our position, whether in giving money or in teaching the ignorant; whether in showing mercy or in exercising authority, because all is done as under the eye of the great Master of the household. [source]
Chapter Summary: Romans 12
1God's mercies must move us to offer ourselves 3No man must think too well of himself; 6but everyone attend to the calling wherein he is placed 9Love, and many other duties are required of us 19Revenge is especially forbidden
Greek Commentary for Romans 12:21
Be not overcome of evil [μη νικω υπο του κακου] Present passive imperative of νικαω nikaō to conquer. “Stop being conquered by the evil (thing or man),” [source]
But overcome evil with good [αλλα νικα εν τωι αγατωι το κακον] “But keep on conquering the evil in the good.” Drown the evil in the good. Seneca: Vincit malos pertinax bonitas. [source]
Reverse Greek Commentary Search for Romans 12:21
1 Corinthians 5:6Lump [φύραμα] See on Romans 12:21. A significant term, suggesting the oneness of the Church, and the consequent danger from evil-doers. [source]
3 John 1:11That which is evil [το κακον] “The bad,” as in Romans 12:21 (neuter singular abstract).But that which is good (αλλα το αγατον alla to agathon). “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius.He that doeth good Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
3 John 1:11But that which is good [αλλα το αγατον] “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius. [source]
Revelation 2:7To him that overcometh [τῷ νικῶντι] A formula common to all these Epistles. The verb is used absolutely without any object expressed. It is characteristic of John, occurring once in the Gospel, six times in the First Epistle, sixteen times in Revelation, and elsewhere only Luke 11:22; Romans 3:4; Romans 12:21. [source]
What do the individual words in Romans 12:21 mean?
Greek Commentary for Romans 12:21
Present passive imperative of νικαω nikaō to conquer. “Stop being conquered by the evil (thing or man),” [source]
“But keep on conquering the evil in the good.” Drown the evil in the good. Seneca: Vincit malos pertinax bonitas. [source]
Reverse Greek Commentary Search for Romans 12:21
See on Romans 12:21. A significant term, suggesting the oneness of the Church, and the consequent danger from evil-doers. [source]
“The bad,” as in Romans 12:21 (neuter singular abstract).But that which is good (αλλα το αγατον alla to agathon). “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius.He that doeth good Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
“But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius. [source]
A formula common to all these Epistles. The verb is used absolutely without any object expressed. It is characteristic of John, occurring once in the Gospel, six times in the First Epistle, sixteen times in Revelation, and elsewhere only Luke 11:22; Romans 3:4; Romans 12:21. [source]