Proverbs 25:21

Pro 25:21 If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:

Ver. 21. If thine enemy be hungry.] Elisha did so: he feasted his persecutors {2Ki 6:22} by a noble revenge, and provided a table for those who had provided a grave for him. Those Syrians came to Dothan full of bloody purposes to Elisha; he sends them from Samaria full of good cheer and jollity. Thus, thus should a Christian punish his pursuers, no vengeance but this is heroic and fit for imitation. {a}

{a} Dr Hall’s Contempt.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro 25:21-22. If thine enemy be hungry, give him bread, &c. — By bread and water he intends all things necessary for his subsistence; for thou shalt heap coals of fire upon his head — If he have the least spark of goodness in him, such conduct in thee toward him will work a change in his mind, and make him throw off all his enmities; thou shalt melt him into repentance, and inflame him with love and kindness to thee for so unexpected and undeserved a favour; or, as Dr. Doddridge paraphrases the words, Rom 12:20-21, (where they are quoted by St. Paul verbatim from the translation of the LXX.,) “Thou wilt touch him so sensibly, that he will no more be able to stand against such conduct than to bear on his head burning coals; but will rather submit to seek thy friendship, and endeavour, by future kindnesses, to overbalance the injury.” Or, if it have not this effect, but he still hardens his heart against thee, he shall have so much the sorer punishment; these coals shall consume him. And the Lord shall reward thee — Thy charity to him shall be fully recompensed to thee, if not by him yet, by God, which will be far better. In other words, as is the plain meaning of the passage, “Be kind to your enemy, for that is the surest way to gain his love and God’s blessing.” That St. Paul understood it in this sense is manifest from the words which he immediately subjoins, after quoting it, Be not overcome of evil, but overcome evil with good, in which he evidently explains what is meant by heaping coals of fire on an enemy’s head, namely, by acts of kindness, to soften his heart and dispose him to friendship; which is the natural effect of a generous unexpected goodness. The phrase seems to be taken from melting metals in a crucible; for when gold or silver is melted in that manner they not only put fire under and round all the sides, but also heap coals of fire upon the head of the crucible, and so melt the metal. In allusion to this, we are to heap acts of kindness and beneficence upon the head of an enemy, and so melt down his obstinacy, bring him to a better temper, and overcome his evil by our good: which is noble, glorious, reasonable, and truly Christian: see Schultens on this place. It is justly observed by Mr. Scott here; that as St. Paul’s quoting this passage is a strong testimony to the divine authority of the book from which it is taken, so it clearly evinces that the rule of duty in this case is the same in both testaments, however ancient scribes and Pharisees, and many modern writers, have overlooked it. “The law of love, perhaps, is not expounded more spiritually, in any single precept, either of Christ or his apostles, than in this exhortation. Seize the moment of distress to show kindness to him that hates thee.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

MAIN HOMILETICS OF Pro_25:21-22

A BLESSED RECOMPENSE

I. A recompense which is difficult. No one can affirm that it is an easy thing to minister help and comfort to one who has done us an injury, but it is more difficult in some cases than in others. Men are not bound to us by equal ties: some are merely related to us because they partake of the same common humanity; others are our kinsmen according to the flesh; while others stand in an even nearer relation, and are brothers in a spiritual sense, being partakers with us of what is called in Scripture language the new birth. According to Christ’s teaching this is the nearest and closest bond which can unite men, and yet it cannot be denied that we sometimes have to exercise the grace of forgiveness even towards these brethren. But the motive power which prompts us to return good for evil is certainly stronger in this latter case than in the others, or at least it ought to be so. For when we reflect that the brother who has wronged us stands in the same relation to Christ as we do ourselves, it ought not to be at all difficult for us to feed him when hungry, or in any other way in our power to minister to his needs. There will also in most men be found more or less natural promptings to succour an enemy who is related to them by ties of blood—the nearer the natural relationship the more easy will it be, as a rule, to comply with the command given by the Wise Man. But the greatest difficulty will be found in obeying it when the enemy is one who is altogether unlike us in character, and who is only related to us in the broad and universal sense of being human. To be active and earnest in our endeavours to relieve the necessities of such an one needs often much Divine help, but it is demanded of us by Him who died for a world at enmity with Him.

II. A retaliation which is blessed in its results. We understand with Zöckler, the figure here used to “describe the deep pangs of repentance which one produces within his enemy by rewarding his hatred with benefits.” This is a result most desirable and blessed for him who has been the offender. For it is the only road by which he can regain peace of mind and self-respect, as well as the esteem of all right-minded people. This restoration of an erring brother would in itself be a great reward to a good man, but it is not, according to Solomon, the only one which is accorded to him who thus recompenses good for evil. A special reward for the special act is promised by Jehovah. There is one which is the outcome of the laws by which He governs men. If a traveller in a cold region finds a fellow traveller lying benumbed and forsaken by the roadside, and does what he can to raise and restore him, the effort makes his own blood circulate more quickly, and his own frame glow with warmth. This is the outcome of a natural law of God, and there is a spiritual one akin to it. For whenever an effort is made to raise and restore one who has morally fallen, he who makes the effort feels a reflex glow of moral life and health in his own spirit. This is the certain effect which must follow every act of goodwill towards an enemy, as surely as the shadow follows the substance. But there are probably other rewards of an external nature—many blessings that come to a good man’s life may be direct and special gifts from His Father above for deeds which, like the one now under consideration, are especially pleasing to Him.

OUTLINES AND SUGGESTIVE COMMENTS

We may profess our goodwill towards our enemy, that we forgive and pray for him from our heart. But unless we are ready with the practical exercise of sympathy, we are only the victims of our own moral delusion.—Bridges.

It is action, not affection, that is here spoken of—not the disposition of the heart, but the deeds of the hand; and if it be a more practicable thing that we should compel ourselves to right bodily performances than call up right mental propensities, this may alleviate somewhat our dread of these precepts, as if they were wholly unmanageable or incompetent to humanity. Before, then, taking cognisance of what should be the inward temper of Christians towards those who maltreat or oppress them, we would bid you remark that the outward conduct towards them is that which forms the literal subject-matter of the commandments here given. The disciples are in this place told that … hard as it may be under their cruel provocations to keep unruffled minds and to feel peaceably, they, as much as in them lies, are to live peaceably … while it may not be the tendency of nature so to desire, our bidden obligation is so to do, for in so doing thou shalt heap coals of fire on his head.—Chalmers on Rom_12:20.

Now, we know that if a coal or two of fire be laid on the hearth of the chimney below, he that is cold cannot be wholly warmed, or receive much good thereby; but if one basketful be poured on the fire after another, so that the coals are heaped up to the mantel-tree, or are as high as his head that fain would warm him, then he waxeth thoroughly hot and beginneth even to burn. It seemeth then that by this borrowed speech is meant, that if a man shall be very bountiful even unto his enemy, and heap upon him one good turn after another, this will cause his affection, which before was cold, to burn within him. Thus dealt David with Saul, who spared his life when he might have slain him, and only cut off a piece of his coat when he might have cut off his head.—Muffett.

I take for granted, what I believe to be the truth, that the words “for thou shalt heap coals of fire upon his head,” have reference, not to the fires of Divine vengeance, but to the influence of kindly treatment melting down the enemy to conciliation, as fuel heaped on the ore fuses it from its hardness, and sends it forth in liquid streams, to take the features and impress of the mould.—A certain prince, on leading his generals and his army against an advancing host of invaders, declared his resolution not to leave a single enemy alive. He sent an embassy to treat with them. He made proposals such as subdued and attached them, and rendered them valuable allies. On astonishment being expressed that he should have thus failed in his determination and promise, his ready reply was—“I have not failed: I have kept my word. I engaged not to leave a living enemy; nor have I. They are enemies no longer—they are friends.” He had “heaped coals of fire on their head.”—Wardlaw.

For hunger and thirst are common enemies, both to thee and him. And therefore, as where a common enemy invadeth, particular enmity is laid aside, and all join there to help and withstand him; so here lend a hand to resist these common enemies, which though now have seized on thine enemy may quickly sieze on thee. Besides he is hungry as a man, he thirsteth as a man—not as an enemy—and therefore as a man give him bread to eat, give him water to drink. This may also quench the hunger of his enmity, and satisfy also the hunger of his hatred.—Jermin.

If anyone desires to try this work, he must bring to it at least these two qualifications, modesty and patience. If he proceed ostentatiously, with an air of superiority and a consciousness of his own virtue, he will never make one step of progress. The subject will day by day grow harder in his hands. But even though the successive acts of kindness should be genuine, the operator must lay his account with a tedious process and many disappointments.… The miner does not think that his coals of fire are wasted, although he has been throwing them on for several successive hours, and the stones show no symptoms of dissolving. He knows that each portion of the burning fuel is contributing to the result, and that the flow will be sudden and complete at last. Let him go and do likewise who aspires to win a brother by the subduing power of self-sacrificing love.—Arnot.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

(Pro 25:21-22 quoted in the NT: Rom 12:20)

In what heathen code of morals shall we find this perfection of love? Every system concedes largely to selfishness. None reach beyond "loving those that love us," of which the true Lawgiver justly asks, "What reward have ye?" (Mat 5:46-47 .) Nay — the corrupt Jewish teachers could not rise to this sublime standard. ’They did not, it seems, perceive anything to be disapproved in hatred, more than in good will. And, according to their system of morals, "our enemy" was the proper natural object of one of these passions, as "our neighbor" was of the other.’†1 They could not come up to the law: and therefore, perverting the rule of judicial, to authorize private, vengeance,†2 they brought the law down to their own level.

The agreement between the Old and New Testament codes†3 is most complete. Both were dictated by the same Spirit. Each stamps the other with divine authority. ’The law of love is not expounded more spirituality in any single precept either of Christ or his Apostles, than in this exhortation.’†4 We need not therefore disparage one system, in order to exalt the other. "The new commandment is that which we had from the beginning;" old in its authority; "new" only, as enforced by a new principle and example.†5 To suppose that the gospel stretches beyond the measure of the law, would imply, either that the law demanded too little, or the Gospel too much. Neither supposition honors the law, as the unchangeable transcript of the divine perfections.

There may be no open breach of the law, while yet the heart revolts from its high standard. Circumstances may hinder open retaliation. Our enemy may be out of our reach, or may be too great to offend with impunity. But the grudge remains.†6 There would be a pleasure at his misfortune.†7 We think of him only in connection with our injuries. The spark may be confined for years, and on some favorable opportunity burst out into a murderous flame. (2Sa 13:23, 2Sa 13:28 .) How many haltings and shiftings are there at best, before we fully embrace the obligation! How much of a retorting spirit, or measuring our conduct towards our enemy by his towards us! And if on any point we have constrained our selfish hearts to return good for evil, what ministering to self-complacency, or self-righteousness!

We are not bound to trust our enemies; but we are bound to forgive them. And yet too often our "love" to them is only ceasing to quarrel with them. If we put off revenge, as inconsistent with our Christian name; yet do we "put on, as the elect of God, bowels of mercies — forgiving one another, if any man have a quarrel against any"? (Col 3:12-13 .) ’Love is of too substantial a nature to be made up of mere negatives; and withal too operative, to terminate in bare desires.’†8 We may profess our good-will towards our enemy, that we forgive and pray for him from our heart. But unless we are ready with the practical exercise of sympathy — feeding him when he is hungry, and giving him to drink, when thirsty — we are only the victims of our own self-delusion. ’O noble revenge of Elisha’ — exclaims Bishop Hall, ’to feast his persecutors! To provide a table for those, who had provided a grave for him! No revenge but this, is heroical, and fit for Christian imitation.’†9 To feed our hungry enemy with the tenderness of a nurse, who breaks the portion into morsels for her infant’s nourishment†10 — What a splendor does nature’s opposition give to this victory of grace!

No man ever conquered his enemy’s heart by revenge; many by love. Was it not thus, that the Almighty Savior dissolved the hardness of our unyielding hearts? Let the effort be tried. Surround the intractable metal beneath and above; not only putting it over the fire, but heaping coals of fire upon it. Few hearts are so obdurate, as not to melt under the mighty energy of patient, self-denying, burning love. (1Sa 24:16-20 ; 1Sa 24:26 :25.) Or even should it be dross, that resists the vehement flame, all will not be lost. If thine enemy will not recompense thee for all the good done to him, concern not thyself with that. The LORD shall reward thee. The God of love will honor his own image on his own children. (Mat 5:44-45 .) David in this confidence restrained the rising vengeance in his zealous servants,†11 and in similar forbearance found his "prayer for his enemy’s good returned into his own bosom."†12 We are directed to return "blessing for railing, knowing that hereunto are we called, that we should inherit a blessing." (1Pe 3:9 .) Our chief aim therefore must be to gain the victory of meekness and love. The perverseness of our enemies will thus become a great advantage to us. We shall be indebted to them for some measure of conformity to our Divine Master.

To dispute the reasonableness of the precept is to say, that ’man is the proper object of good-will, whatever his faults are, when they respect others; but not when they respect myself. I am sure,’ (adds Bishop Butler — probing to the bottom) ’there is nothing in it unreasonable. It is indeed no more, than that we should not indulge a passion, which, if generally indulged, would propagate itself, so as almost to lay waste the world.’†13

But most reasonable as this precept is, it is infinitely removed from man’s native power. The rules, no less than the doctrines, of God, are "foolishness to him." (1Co 2:14 .) Let those, who look to "enter into life by keeping the commandments," begin with this. They would soon see, that they might as soon turn the sun backward; that they could as readily cut "off a right hand," as reach it out to feed an enemy in distress. Such an exhibition of love would be in their eyes an ideal perfection; or at least, like an exquisite piece of workmanship, which every one admires, but no one attempts to imitate.

Yet is it really impracticable? So the world counts it. So my own corrupt heart finds it. But "I can do all things" — this then among the rest — "through Christ which strengtheneth me." (Php 4:13 .) It shall then be done willingly, joyfully. My enemy has no claim upon my life; yet he that bids me love him, claims and deserves my full obedience. (Joh 14:15 .) ’We are the disciples of him, who died for his enemies.’†14 Did we but drink more largely into his spirit, this impracticable precept would be not our task or our cross, but our delight and indulgence.

Footnotes:

†1 Bp. Butler’s Sermons at the Rolls. Ser. VIII.

†2 Mat 5:43. Deu 7:1-2 ; Deu 23:6 ; Deu 25:17-19 .

†3 Compare Rom 12:20-21, with text. Exo 23:4-5, with Mat 5:44 . Our church has not neglected to imbue her worshippers with this blessed spirit. See the Litany and Collect for St. Stephen’s day.

†4 Scott in loco.

†5 Joh 13:34. 1Jn 2:7-8 . 2Jn 1:5 .

†6 Lev 19:18. Jas 5:9 .

†7 Pro 24:17-18.

†8 South’s Sermon on Mat 5:44 .

†9 Contemplations, Book xix. Cont. 2, on 2Ki 6:22-23 . See another equally noble example in the most degenerate times of Judah. 2Ch 28:12-15 .

†10 Ywmize. LXX. (). Rom 12:20 . Compare Schlesner.

†11 2Sa 16:9-12 . Psa 7:4 .

†12 Psa 35:13. Compare Mat 10:13 .

†13 Bp. Butler’s Sermons at the Rolls. Ser. IX.

†14 Bishop Wilson (Sodor and Man.) Rom 5:10 . Compare Luk 23:34 . Was not this his own obedience to his own law? Mat 5:44 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

25:21-22 Contrary to expectation, compassion toward an enemy is more effective than anger (see Rom 12:20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

By this it appears that, however the scribes and Pharisees had corrupted the law, not only the commandment of loving our brethren, but even that of loving our enemies, was not only a new, but also an old commandment, an Old Testament commandment, though our Saviour has given it to us with the new enforcement of his own great example in loving us when we were enemies. Observe, 1. How we must express our love to our enemies by the real offices of kindness, even those that are expensive to ourselves and most acceptable to them: "If they be hungry and thirsty, instead of pleasing thyself with their distress and contriving how to cut off supplies from them, relieve them, as Elisha did the Syrians that came to apprehend him," Kg2 6:22. 2. What encouragement we have to do so. (1.) It will be a likely means to win upon them, and bring them over to be reconciled to us; we shall mollify them as the refiner melts the metal in the crucible, not only by putting it over the fire, but by heaping coals of fire upon it. The way to turn an enemy into a friend is, to act towards him in a friendly manner. If it do not gain him, it will aggravate his sin and punishment, and heap the burning coals of God's wrath upon his head, as rejoicing in his calamity may be an occasion of God's turning his wrath from him, Pro 24:17. (2.) However, we shall be no losers by our self-denial: "Whether he relent towards thee or no, the Lord shall reward thee; he shall forgive thee who thus showest thyself to be of a forgiving spirit. He shall provide for thee when thou art in distress (though thou hast been evil and ungrateful), as thou dost for thy enemy; at least it shall be recompensed in the resurrection of the just, when kindnesses done to our enemies shall be remembered as well as those shown to God's friends."

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(Compare Mat 5:44; Rom 12:20). As metals are melted by heaping coals upon them, so is the heart softened by kindness.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. If thine enemy be hungry] See this and the next verse explained, Ro 12:20.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

If thine enemy be hungry, give him bread to eat,.... Which includes all manner of food; whatever persons may have in their houses, that they should bring out and feed the hungry with, even though an enemy;

and if he be thirsty, give him water to drink; which was what was usually and in common drank in those countries. These two, bread and water, take in all the necessaries of life; and giving them is expressive of all acts of beneficence and humanity to be performed to enemies; see Kg2 6:22; or "drink to him", so Pagninus and Montanus; which is still more expressive of respect and kindness.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A precept reproduced by Paul Rom 12:20; the second clause of which seems at first sight to suggest a motive incompatible with a true charity. Lev 16:12 suggests an explanation. The high priest on the Day of Atonement was to take his censer, to fill it with “coals of fire,” and then to put the incense thereon for a sweet-smelling savor. So it is here. The first emotion in another caused by the good done to him may be one of burning shame, but the shame will do its work and the heart also will burn, and prayer and confession and thanksgiving will rise as incense to the throne of God. Thus, “we shall overcome evil with good.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

By bread and water he understands all things necessary for his subsistence.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21, 22. If thine enemy be hungry… thirsty — These verses are translated by the Seventy more literally than is their wont, only adding in Pro_25:22, τουτο γαρ ποιων, “in so doing.” In this form they are quoted by the Apostle Paul, Rom_12:20, except the last clause of 22, and the Lord shall reward thee. This is a good endorsement of the translation.

The latter verse is understood in two different senses:

1. Thou shalt heap coals of fire upon his head — That is, on the supposition that he continues his unjust enmity, thou wilt aggravate the punishment which be shall receive from Jehovah. He will punish him the more severely, and reward thee the more richly. This meaning was held by the most of the ancients, and is accepted by some of the moderns as at least the primitive sense of the proverb.

2. Some of the ancient expositors, however, (and most of the moderns,) understood the figure, “coals of fire on his head,” as alluding, not to the painful and destructive effect of burning coals, but to the melting, fusing power of fire as applied to metals. Hence they derive this meaning: Thou wilt melt down his enmity, fill him with burning shame, and soften his hard heart into contrition and kindness.

It is admitted that the idea of pain or punishment enters into the figure, but only that of a mental, spiritual, and salutary kind; which pain, however, as such, is not the object of the treatment, but, rather, the beneficent effect of it is, Whatever may have been the original idea, the latter one is unquestionably the Christian sense, as is evident by what the apostle subjoins: “Be not overcome of evil, but overcome evil with good.” Nor do we see any sufficient reason to doubt that it was also the primitive sense. Many a bad man has been most effectually punished by kindness; and only this form of punishment does Christianity allow in private individual intercourse. Nor were such noble sentiments wholly foreign to the old dispensation. Comp. Exo_23:4-5; Job_31:29; Pro_24:17. Miller renders the verse thus: “For shovelling live coals thyself upon his head, Jehovah shall punish thee;” that is, if instead of giving him food and drink, thou takest vengeance into thine own hands, God, to whom vengeance belongs, will punish thee. The verb ישׁלם, (yeshallem,) to requite, rendered “recompense,” admits of this sense.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 21, 22. This famous tetrastrich is reproduced (with the exception of the fourth line) from the Septuagint by St. Paul. (Rom_12:20)

The traditional hatred of enemies is here strongly repudiated. (see Pro_24:17, Pro_24:18, and notes there) Thus Elisha treated the Syrians, introduced blindly into the midst of Samaria, ordering the King of Israel to set bread and water before them, and to send them away unharmed. (2Ki_6:22) "Punish your enemy by benefiting him," say the Arabs, though they are far from practising the injunction; "Sweet words break the bones;" "Bread and salt humble even a robber," say the Russians.

Vers. 21, 22. "Coals of fire.

I THE CHRIST-LIKE DUTY.

1. It is positive. It is more than turning the other cheek to the smiter, or letting the thief of the cloak carry off the coat also. Passive non-resistance is to be surpassed by active kindness. The command is not merely to refrain from acts of vengeance; it is to bestir one"s self in active benevolence for the good of an enemy to return good for evil.

2. It is difficult. Perhaps this is not so exceedingly difficult as silence under provocation; for nothing seems so hard as to be still when one is wronged. Now, a new channel for the energy of vengeance is provided to do good to the offender. Still this is very difficult.

3. It is Christ like. We have what Solomon had not the great example of Christ; not merely led as a lamb to the slaughter, but also freely giving himself in suffering and death for the salvation of those who persecuted him. If we would be Christians, we must walk in the footsteps of our Master. Here, indeed, is an ease in which the disciple is called upon to deny himself to deny the natural impulse of revenge and to take up his cross and follow Christ.

4. It is only possible with Divine grace. We ask for grace to bear our troubles. We should seek further grace to inspire us with more than a forgiving spirit with active benevolence towards a foe.

II ITS MIRACULOUS CONSEQUENCES.

1. Enmity is conquered. This is the last result that worldly men would expect. They would rather suppose that, if they gave their enemy an inch, he would take an ell. But there are two ways of conquering a foe by coercing him and by destroying his enmity. When one makes a friend out of an old enemy he does most effectually vanquish and utterly destroy his enmity.

2. This results from the rousing of generous sentiments. It goes on the presumption that there are noble sentiments present, if latent, in the breast of an antagonist. The tendency of enmity is to paint our foe with the blackest colours. But he may be no worse than we are. Or, if he be an exceptionally bad man, still he is not a perfect demon. Though a man does wrong, we dare not assume that there is no capacity for better things in him. Now, the heathen method is to address him only on his evil side; but the Christian method already anticipated in the Old Testament is to appeal to his higher self. This is God"s way in saving sinners. We deserve wrath and vengeance. But instead of our deserts, God has given us grace and a gospel of salvation. He heaps coals of fire on our heads, and conquers enmity with love. The enemy who is thus treated loses the satisfaction of having provoked his victim. He is chagrined at discovering his own impotence. It is useless to spit malice at a man who is strong and grand enough to give back kindness. Such action reflects on the degradation of the conduct of the enemy. If he has a sense of self-respect, it comes to him as burning coals of shame.

3. This method may be successful in various regions.

(1) In private quarrels.

(2) In religious differences. If the sects laboured to help one another, instead of biting and devouring each other, sectarianism would be consumed in the burning coals of Christian love.

(3) In national quarrels. We have tried the old heathen method of war long enough, and with no good results. It is time we turned to the Christian method of magnanimity.

4. This method receives the approval of God. Besides conquering the foe, it secures God"s favour, which the method of revenge loses.

Vers. 21, 22. Love to our enemy.

I LOVE DELIGHTS IN ITS OPPORTUNITY. (Ver. 21) And to true Christian love there is no opportunity sweeter than the distress of a foe.

II LOVE DELIGHTS IN SUPPLYING NEED. It is the opposite of egotism, which clamours for personal satisfaction, and closes the avenues of pity to the distressed.

III LOVE IS VICTORIOUS OVER EVIL. (Ver. 22) A wholesome pain is excited in the mind of the enemy. He begins to feel regret and remorse. The torch of a love divinely kindled dissolves the barrier of ice between soul and soul. Evil is overcome good.

IV LOVE IS SURE OF ITS REWARD. Both present, in conscience; and eternal in the fruits and in the award of God. Not a cup of cold water shall be forgotten. J.

The true triumph. (See homily on Pro_24:17, Pro_24:18, Pro_24:29) To the truth on this subject there affirmed, may be added the consideration that to return good for evil is the true triumph; for

I TO BE AVENGED IS REALLY UNSATISFACTORY. It is, indeed, to have a momentary gratification. But of what character is this satisfaction? Is it not one that we share with the wild beast, with the savage, nay, even with the fiend? Is it one that we can approve in our calmer hour, that we can look back upon with any thankfulness or pure delight? In fact, it is to be really and inwardly defeated; for we then give way to a malevolent passion we are "overcome of evil" instead of overcoming it. We allow thoughts to enter our mind and feelings to harbour in our heart of which, in worthier moments, we are utterly ashamed.

II TO ACT MAGNANIMOUSLY IS THE VICTORIOUS THING.

1. It is to gain a very real victory over our self, over our lower passions.

2. It is to win our enemy. To make him suffer, to wound him, to damage his reputation, to cause him serious loss and injury, that is a very poor thing indeed to do. Anyone is, in a moral sense, equal to that; mere malevolence can do that and can be at home in the act of doing it. But to win an enemy, to turn his hatred into love, his contempt into esteem, his cruelty into kindness, his hostility into friendship, that is to triumph over him indeed, it is to "heap coals of fire upon his head.

III TO ACT MAGNANIMOUSLY IS TO ACT DIVINELY. For it is:

1. To carry out Divine commandment. (Mat_5:43-48 Rom_12:14, Rom_12:19, Rom_12:21)

2. To act as the Divine Father does, and as Jesus Christ did when he was with us. (Mat_5:45 Luk_23:24)

3. To receive a Divine reward (text). God will bestow a bountiful, spiritual blessing on those who thus resolutely keep his word, gain dominion over themselves, bless their neighbour, and follow in the footsteps of their Lord. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Bread - By bread and water he understands all things necessary for his subsistence.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

shovel coals of fire on his head

This is an idiom. AT: "cause him to have a guilty conscience and be ashamed of what he has done" (See: Idiom)

translationWords

adversary

fire

Yahweh

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

If your enemy is hungry [to be explained] according to its apparent meaning. Our Rabbis, however, explained it as referring to the evil inclination. If he is hungry and tells you to sate him with sins, draw yourself into the study hall and feed him the bread of Torah, and likewise, give him the water of Torah to drink.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.