Romans 12:20

Paul is not suggesting that we do anything wicked; on the contrary, he is wisely and cleverly checking and containing the violence of the one who is angry.

In so doing, says the Scripture, thou shall heap coals of fire on his head. And yet, for all that this is the consequence, it bids us go and be reconciled and do good offices - not that we may heap coals of fire, but that our enemy knowing that future consequence, may be assuaged by the present kindness, that he may tremble, that he may fear our good offices rather than our hostilities, and our friendships rather than our ill designs. For one does not so hurt his hater by showing his resentment as an enemy, as by doing him good and showing kindness. For by his resentment, he has hurt both himself and perhaps the other also in some little degree: but by doing good offices, he has heaped coals of fire on his head. Why then, you will say, for fear of thus heaping coals one ought not to do this but to carry on the enmity to greater lengths. By no means: it is not you that cause this, but he with his brutish disposition. For if, when you are doing him good, and honoring him, and offering to be reconciled, he persists in keeping up the enmity, it is he has kindled the fire for himself, he has set his own head on fire; you are guiltless.

"If thine enemy hunger, feed him; if he thirst, give him to drink; for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good." Why, he means, am I telling you that you must keep peace for? I even insist upon your doing kindness. For he says, "give him to eat, and give him to drink." Then as the command he gave was a very difficult and a great one, he proceeds: "for in so doing thou shalt heap coals of fire upon his head." And this he said both to humble the one by fear, and to make the other more ready-minded through hope of a recompense. For he that is wronged, when he is feeble, is not so much taken with any goods of his own as with the vengeance upon the person who has pained him. For there nothing so sweet as to see an enemy chastised. What he is longing for, then, that he gives him first, and when he has let the venom go, then he again gives advice of a higher tone, saying, "Be not overcome of evil." For he knew that if the enemy were a very brute, he would not continue an enemy when he had been fed. And if the man injured be of ever so little a soul, still when feeding him and giving him to drink, he will not himself even have any farther craving for his punishment. Hence, out of confidence in the result of the action, he does not simply threaten, but even dwells largely upon the vengeance. For he did not say, "thou shalt take vengeance" but, "thou shalt heap coals of fire upon his head." Then he further declares him victor, by saying, "be not overcome of evil, but overcome evil with good." And he gives a kind of gentle hint, that one is not to do it with that intention, since cherishing a grudge still would be "being overcome of evil." But he did not say it at once, as he did not find it advisable yet. […]

But that this rather pertains to actual charity seems to appear most especially from this: that when the Lord had said, "Love your enemies," he at once adds concerning works: "Do good to those who hate you" (Lk 6:27). Likewise Scripture: "If your enemy is …

Here he demands from you the highest degree of love of wisdom. What am I saying, he reasons, that one must live in peace? I even command to do good. He said, "you will heap coals of fire on his head," condescending to the faintheartedness …

Second, he proves what he said about kindness to one's enemies by an appeal to authority. First, he presents the scriptural teaching that we help enemies who are in danger of death, because this binds by a necessity of precept, as stated earlier. And this …

Therefore if thine enemy hunger, feed him,.... These words are taken from Pro 25:21, and to be understood, as a Jewish (o) writer observes, כמשמעו, according to "their literal sense"; though some of the Rabbins explain them in an allegorical way, of the corruption of nature.

Feed him - With your own hand: if it be needful, even put bread into his mouth. Heap coals of fire upon his head - That part which is most sensible. "So artists melt the sullen ore of lead, By heaping coals of fire upon its head;

quarantine:debris (2026-07-29) — odd-straight-quotes

If thine enemy hunger, feed him - Do not withhold from any man the offices of mercy and kindness; you have been God’s enemy, and yet God fed, clothed, and preserved you alive: do to your enemy as God has done to you. If your enemy be hungry, feed him; if he be thirsty, give him drink: so has God dealt with you. And has not a sense of his goodness and long-suffering towards you been a means of melting down your heart into penitential compunction, gratitude, and love towards him?

if thine enemy hunger, &c.--This is taken from Pr 25:21, 22, which without doubt supplied the basis of those lofty precepts on that subject which form the culminating point of the Sermon on the Mount. in so doing thou shalt heap coals of fire on his head--As the heaping of "coals of fire" is in the Old Testament the figurative expression of divine vengeance (Ps 140:10;

quarantine:debris (2026-07-29) — starts-lowercase+unbalanced-parens

Therefore, if thine enemy hunger ... - This verse is taken almost literally from Pro 25:21-22. Hunger and thirst here are put for want in general. If thine enemy is needy in any way, do him good, and supply his needs. This is, in spirit, the same as the command of the Lord Jesus Mat 5:44, “Do good to them that hate you,” etc. In so doing - It does not mean that we are to do this “for the sake” of heaping coals of fire on him, but that this will be the result. Thou shalt heap ... - Coals of fire are doubtless emblematical of “pain.” But the idea here is not that in so doing we shall call down divine vengeance on the man; but the apostle is speaking of the natural effect or result of showing him kindness. Burning coals heaped on a man’s head would be expressive of intense agony. So the apostle says that the “effect” of doing good to an enemy would be to produce pain. But the pain will result from shame, remorse of conscience, a conviction of the evil of his conduct, and an apprehension of divine displeasure that may lead to repentance. To do this, is not only perfectly right, but it is desirable. If a man can be brought to reflection and true repentance, it should be done. In regard to this passage we may remark, (1) That the way to promote “peace” is to do good even to enemies. (2) The way to bring a man to repentance is to do him good. On this principle God is acting continually. He does good to all, even to the rebellious; and he designs that his goodness should lead people to repentance; Rom 2:4. People will resist wrath, anger, and power; but “goodness” they cannot resist; it finds its way to the heart; and the conscience does its work, and the sinner is overwhelmed at the remembrance of his crimes. (3) If people would act on the principles of the gospel, the world would soon be at peace. […]