If it is possible on your partThis 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 inEphesians 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 inGalatians 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).
Persons / Places / Events
1.
Paul the ApostleThe 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 ChurchThe 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 CommunityThe broader context of the early church, which faced persecution and internal conflicts, making the call for peace particularly relevant.
Teaching Points
The Conditional Nature of PeaceThe 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 PeacePeacemaking is an active endeavor, requiring intentional actions and attitudes.
Reflection of Christ's CharacterLiving at peace with others reflects the character of Christ, who is the Prince of Peace.
Bible Study Questions and Answers
1.What is the meaning of Romans 12:18?
2.How can we "live at peace with everyone" in our daily interactions?
3.What steps can we take to resolve conflicts according to Romans 12:18?
4.How does Romans 12:18 connect with Jesus' teachings on peacemaking?
5.Why is it important to strive for peace "if it is possible"?
6.How can we apply Romans 12:18 in challenging relationships or situations?
7.How does Romans 12:18 guide Christians in dealing with conflict and maintaining peace?
8.What historical context influenced Paul's message in Romans 12:18?
9.How does Romans 12:18 align with Jesus' teachings on peace and reconciliation?
10.What are the top 10 Lessons from Romans 12?
11.How can we live peacefully with everyone?
12.How can we live peacefully with everyone?
13.What guidance does the Bible offer on difficult people?
14.How can we avoid quarreling and promote peace?What Does Romans 12:18 Mean
If it is possiblePaul recognizes that circumstances are sometimes beyond a believer’s control.
• Scripture never promises peace at any price; it calls for diligence within real-world limits.
•Hebrews 12:14 urges, “Pursue peace with everyone, as well as holiness, without which no one will see the Lord.” Pursuit is commanded; success is not always guaranteed.
•Psalm 34:14 echoes the same heartbeat: “Turn away from evil and do good; seek peace and pursue it.”
• Jesus blesses peacemakers inMatthew 5:9, yet He also warns inJohn 15:18-19 that the world may hate His followers. Both truths stand side by side.
• The phrase guards against needless guilt. When peace depends on factors outside our control, the believer is released from responsibility for the final outcome.
on your partResponsibility begins with the individual believer.
•Romans 14:19 calls us to “pursue what leads to peace and to mutual edification.”
•Matthew 5:23-24 directs worshipers to settle conflicts before bringing an offering: reconciliation is part of our service to God.
•Matthew 18:15 shows the concrete step of going directly to the person: “If your brother sins against you, go and confront him privately.”
•2 Timothy 2:24 reminds servants of the Lord to be “kind to everyone… patient with difficult people.”
• The focus is personal obedience: my attitude, my words, my willingness to apologize or forgive. The other person’s response remains their responsibility.
live at peacePeace is more than avoiding arguments; it is an active lifestyle shaped by the gospel.
•Colossians 3:15: “Let the peace of Christ rule in your hearts.” Peace is to “rule”—to act as an umpire over thoughts, tone, and decisions.
•Ephesians 4:3 calls believers to “make every effort to preserve the unity of the Spirit through the bond of peace,” showing that effort and intentionality are required.
•Galatians 5:22 lists peace as fruit produced by the Spirit, so authentic peace flows from a Spirit-led life, not mere diplomacy.
•Mark 9:50 advises, “Have salt among yourselves, and be at peace with one another,” tying peace to godly distinctiveness (“salt”).
•Philippians 4:5-7 links peace to prayerful dependence on God rather than anxious self-reliance.
with everyoneThe scope stretches beyond family, friends, or fellow believers.
•Matthew 5:44: “Love your enemies and pray for those who persecute you.” Enemies are included.
•1 Thessalonians 5:15 presses for good “for one another and for all people.”
•Titus 3:2 urges believers “to slander no one, to be peaceable and gentle, showing full consideration to everyone.”
•1 Timothy 2:1-2 commands prayer for “kings and all those in authority”—even pagan rulers—“so that we may lead tranquil and quiet lives.”
•Proverbs 16:7 adds encouragement: “When a man’s ways please the LORD, He makes even the man’s enemies live at peace with him.” God can soften the hardest hearts when His people walk in obedience.
summaryRomans 12:18 calls believers to do everything they reasonably can to promote peace. The verse balances realism (“If it is possible”) with personal responsibility (“on your part”), insists on proactive effort (“live at peace”), and broadens the mandate to every person we encounter (“with everyone”). We cannot force peace, but we can consistently choose attitudes and actions that reflect the peace Christ has secured for us, trusting God with results beyond our control.
(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 ...
Greek
If [it is]εἰ(ei)Conjunction
Strong's 1487:If. A primary particle of conditionality; if, whether, that, etc.possibleδυνατόν(dynaton)Adjective - Nominative Neuter Singular
Strong's 1415:(a) of persons: powerful, able, (b) of things: possible. From dunamai; powerful or capable; neuter possible.onἐξ(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 peaceεἰρηνεύοντες(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.withμετὰ(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) 
