Rom 12:17

“(That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men." For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.”

“If as some people think it is wrong to do evil but not wrong to repay it, it may be just but it is still a similar sin, or in my opinion, even a worse one. For the one who does evil to begin with may perhaps not realize that what he has done is wrong. But the one who repays evil and who is moved by thoughts of revenge has already admitted that he knew it was wrong to do it.… Note that the apostle does not tell us to do what is pleasing to everyone. But we should do what is right whether other people like it or not.”

“That evil is not to be returned for evil. In the Epistle of Paul to the Romans: "Rendering to no man evil for evil." Also in the same place: "Not to be overcome of evil, but overcome evil with good." Of this same thing in the Apocalypse: "And He said unto me, Seal not the words of the prophecy of this book; because now the time is at hand. And let those who persist in hurting, hurt: and let him who is filthy, be filthy still: but let the righteous do still more righteousness: and in like manner, let him that is holy do still more holiness. Behold, I come quickly; and my reward is with me, to render to every man according to his deeds."”

“"Recompense to no man evil for evil." For if thou findest fault with another who plots against thee, why dost thou make thyself liable to this accusation? If he did amiss how comest thou not to shun imitating him? And observe how he puts no difference here but lays down one law for all. For he does not say, "recompense not evil" to the believer, but to "no man," be he heathen, be he contaminated, or what not. "Provide things honest in the sight of all men."”

“It is human wisdom if you seek to repay your enemies in turn, for it is foolishness in this world if, having been struck, you offer the other cheek as well. But if you have such great patience and humility, you will be found praiseworthy not only in the Lord's eyes but also in the eyes of all people. Take care not to act so that you seek to please not God but only other people.”

“If you reproach another for having done evil, then why do you imitate him and do evil yourself? He did not say: do not do evil to a believer, but: "to no one," whether he be a pagan or anyone else. He says this not so that we live for vainglory, but so that we do not give occasion to reproach us to those who desire it. For he requires that we live without causing offense and without stumbling, because many are watching us and what concerns us.”

“Then when he says, to no man rendering 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 revenge not yourselves. In regard to the first he does three things: first, he forbids revenge when he says: to no man rendering evil for evil: if I have returned evil for evil (Ps 7:5); do not repay evil with evil (1 Pet 3:9). But this must be understood in a formal sense, as was said above of evil. For 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 Cor 5:5). Second, he shows that even good things must be provided for our neighbor, saying: providing, i.e., you should be, 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 Cor 11:32). Providing good things not only before God, but also before men (2 Cor 8:21). But this can be done properly and improperly. For 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 (Matt 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 (Matt 5:16).”