If it is possible on your part
This phrase acknowledges the reality that peace is not always achievable due to circumstances beyond one's control. It emphasizes personal responsibility in the pursuit of peace, suggesting that believers should do everything within their power to foster harmony. This aligns with the broader biblical teaching that while God desires peace, human free will and sin can create obstacles. The phrase echoes the sentiment found in Matthew 5:9, where Jesus blesses peacemakers, indicating that peace is a valued pursuit in the Christian life.

live at peace
The call to live at peace is a central theme in the New Testament, reflecting the peace that Christ brings to believers (John 14:27). This peace is not merely the absence of conflict but a holistic sense of well-being and reconciliation with God and others. Historically, the early Christian communities faced persecution and internal disputes, making this exhortation particularly relevant. The Apostle Paul, who authored Romans, often addressed divisions within the church, urging unity and peace as seen in Ephesians 4:3. The peace mentioned here is both a personal and communal goal, reflecting the transformative power of the Gospel.

with everyone
This phrase extends the call to peace beyond the Christian community to include all people, regardless of their beliefs or actions. It reflects the inclusive nature of the Gospel, which breaks down barriers between Jew and Gentile, slave and free, as stated in Galatians 3:28. The historical context of the Roman Empire, with its diverse population and frequent social tensions, underscores the radical nature of this command. By urging peace with everyone, Paul challenges believers to transcend cultural and ethnic divisions, embodying the love of Christ in all relationships. This universal approach to peace is a testament to the transformative power of the Gospel, which calls believers to be ambassadors of reconciliation (2 Corinthians 5:18-20).

1. Paul the Apostle
The author of the Book of Romans, Paul was a key figure in the early Christian church, known for his missionary journeys and theological teachings.

2. The Roman Church
The recipients of the letter, the Roman Christians were a diverse group, including both Jewish and Gentile believers, living in the heart of the Roman Empire.

3. The Early Christian Community
The broader context of the early church, which faced persecution and internal conflicts, making the call for peace particularly relevant.The Conditional Nature of Peace
The phrase "if it is possible" acknowledges that peace may not always be achievable, but the effort is required.

Personal Responsibility
"On your part" emphasizes individual responsibility in pursuing peace, regardless of others' actions.

Universal Scope
"With everyone" extends the call for peace beyond the church to all people, including those outside the faith.

Active Pursuit of Peace
Peacemaking is an active endeavor, requiring intentional actions and attitudes.

Reflection of Christ's Character
Living at peace with others reflects the character of Christ, who is the Prince of Peace.(18) The Christian can only be responsible for himself. So far as he is concerned, he is to do his best to maintain peace. The history of St. Paul himself, which is one of almost constant conflict, shows that this would not always be possible.

Verses 18-21. - If it be possible, as much as lieth in you, live peaceably with all men. Avenge not yourselves, beloved, but give place unto wrath. The thought in ver. 19 seems to follow from what precedes. It may sometimes be impossible to he at peace with all; but at any rate, do not increase bitterness by avenging yourselves. Give place unto wrath (τῇ ὀργῇ), has been taken by some to mean that we are to give scope to the wrath of our enemy, instead of being exasperated to resist it (cf. Matthew 5:39, etc.). But there has been no particular reference to a wrathful adversary. Another view is that our own wrath is intended, to which we are to allow time to expend itself before following its impulse; δότε τόπον being taken as equivalent to data spatium in Latin (cf. Lactantius, 'De Ira,' 18, "Ego vero laudarem, si, cum fuisset iratus, dedis-set irae suae spatium, ut, residente per intervallum temporis animi tumore, haberet modum castigatio." Also Livy, 8:32, "Legati circumstantes sellam orabant, ut rem in posterum diem differret, et irae suae spatium, et consilio tempus daret." There seems, however, to be no known instance elsewhere of this use of the Greek phrase. Chrysostom, Augustine, Theodoret, and most commentators, understand the meaning to be that we are to give place to the wrath of God, not presuming to forestall it. The wrath, used absolutely, might be an understood expression for the Divine wrath against sin (cf. Romans 5:9; 1 Thessalonians 1:10; 1 Thessalonians 2:16); and this interpretation suits the usual sense of δότε τόπον. It is not thus implied that the falling of Divine vengeance on our enemy should be our desire and purpose, but only this - that, if punishment is due, we must leave it to the righteous God to inflict it; it is not for us to do so. And this interpretation suits what immediately follows. For it is written, Vengeance is mine; I will repay, saith the Lord (Deuteronomy 32:35, quoted freely from the Hebrew, but with the words ἐκδίκησις and ἀνταποδώσω as found in the LXX. The fact that the same form of quotation occurs also in Hebrews 10:30 seems to show that it was one in current use). But (so rather than wherefore, as in the Authorized Version) 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. This whole verse is from Proverbs 25:21, 22, where is added, "and the Lord shall reward thee." What is meant by the "coals of fire," both in the original and in St. Paul's citation, has been much discussed. Undoubtedly, the expression in itself, in view of its usual significance in the Old Testament, suggests only the idea of Divine vengeance (see Psalm 18:12; Psalm 120:4; Psalm 140:10; and especially 2 Esdras 16:53. Cf. also Psalm 11:6; Habakkuk 3:5); and this especially as it occurs here almost immediately after "Vengeance is mine." Hence Chrysostom and other Fathers, as well as some moderns, have taken it to mean that by heaping benefits on our enemy we shall aggravate his guilt, and expose him to severer punishment from God. But it is surely incredible that the apostle should have meant to suggest such a motive for beneficence; and the whole tone of the context is against it, including that of ver. 21, which follows. Jerome saw this, writing," Carbones igitur congregabis super caput ejus, non in maledictum et condemnationem, ut plerique existimant, sed in correctionem et poenitudinem." But if the "coals of fire" mean the Divine judgment on our enemy, there is nothing to suggest a corrective purpose. The view, held by some, that the softening effect of fire on metals is intended, is hardly tenable. Heaping coals of fire on a person's head would be an unnatural way of denoting the softening of his heart. More likely is the view which retains the idea of coals of fire carrying with it, as elsewhere, that of punishment and the infliction of pain, but regards the pain as that of shame and compunction, which may induce penitence. This appears to be the most generally received view. It is, however, a question whether any such effect is definitely in the writer's view. He may mean simply this: Men in general desire vengeance on their enemies, expressed proverbially by heaping coals of fire on the head. Hast thou an enemy? Do him good. This is the only vengeance, the only coals of fire, allowed to a Christian. Then follows naturally, Be not overcome of evil, but overcome evil with good.

Parallel Commentaries ...

If [it is]
εἰ (ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

possible
δυνατόν (dynaton)
Adjective - Nominative Neuter Singular
Strong's 1415: (a) of persons: powerful, able, (b) of things: possible. From dunamai; powerful or capable; neuter possible.

on
ἐξ (ex)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

your [part],
ὑμῶν (hymōn)
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

live at peace
εἰρηνεύοντες (eirēneuontes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 1514: To be peaceful, keep the peace, be at peace. From eirene; to be peaceful.

with
μετὰ (meta)
Preposition
Strong's 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.

everyone.
πάντων (pantōn)
Adjective - Genitive Masculine Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.


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NT Letters: Romans 12:18 If it is possible as much as (Rom. Ro)