Exegetical and Hermeneutical Commentary of Romans 12:20

Therefore 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.

20. Therefore if thine enemy, &c.] Here again is an O. T. quotation, (Pro 25:21-22; nearly verbatim with LXX.,) introduced by the Apostle’s “ therefore,” as a practical inference from the previous principles.

thou shalt heap coals of fire on his head ] This phrase has been explained (1) of burning shame produced by requital of good for evil; (2) of the melting of the evil-doer’s heart by such conduct, as of metal by fire; (3) of the result of a spirit of love as producing at length the “incense” of prayer and praise (as from censer-coals) from the conquered heart. (The last is suggested in the Speaker’s Commentary, on Proverbs 25) A simpler, yet more inclusive, explanation is Alford’s: “in thus doing, you will be taking the most effectual vengeance;” the idea of vengeance being, in the Christian’s view, transformed, so as to become in fact the victory of love. Q. d., “You shall thus secure exactly that sort of vengeance which alone a servant of God can desire.” The clause “and the Lord shall reward thee,” in Proverbs 25, is omitted; not as if not true (for the Gospel distinctly teaches that “good works, which are the fruits of faith, and follow after justification, are pleasing and acceptable to God in Christ [45] ;”) but as not pertinent to the context here, where the ruling motive understood throughout is “ the mercies of God.”

[45] Art. xii. of the Church of England.

Fuente: The Cambridge Bible for Schools and Colleges

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 mans 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. No man would suffer himself many times to be overwhelmed in this way with coals of fire. It is not human nature, bad as it is; and if Christians would meet all unkindness with kindness, all malice with benevolence, and all wrong with right, peace would soon pervade the community, and even opposition to the gospel might soon die away.

Fuente: Albert Barnes’ Notes on the Bible

Verse 20. 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? How know you that a similar conduct towards your enemy may not have the same gracious influence on him towards you? Your kindness may be the means of begetting in him a sense of his guilt; and, from being your fell enemy, he may become your real friend! This I believe to be the sense of this passage, which many have encumbered with difficulties of their own creating. The whole is a quotation from Prov 25:21; Prov 25:22, in the precise words of the Septuagint; and it is very likely that the latter clause of this verse, Thou shalt heap coals of fire upon his head, is a metaphor taken from smelting metals. The ore is put into the furnace, and fire put both under and over, that the metal may be liquefied, and, leaving the scoriae and dross, may fall down pure to the bottom of the furnace. This is beautifully expressed by one of our own poets, in reference to this explanation of this passage:-

“So artists melt the sullen ore of lead,

By heaping coals of fire upon its head.

In the kind warmth the metal learns to glow,

And pure from dross the silver runs below.”

It is most evident, from the whole connection of the place and the apostle’s use of it, that the heaping of the coals of fire upon the head of the enemy is intended to produce not an evil, but the most beneficial effect; and the following verse is an additional proof of this.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

If thine enemy hunger, feed him; if he thirst, give him drink: q.d. Instead of rendering evil for evil to thine adversary, do him good for evil: see following verse.

Thou shalt heap coals of fire on his head; i.e. either make him relent, or bring down the greater vengeance from God upon him. This is taken out of Pro 25:21,22; See Poole on “Pro 25:21-22“.

Fuente: English Annotations on the Holy Bible by Matthew Poole

20. if thine enemy hunger,c.This is taken from Pro 25:21Pro 25:22, which without doubtsupplied the basis of those lofty precepts on that subject which formthe culminating point of the Sermon on the Mount.

in so doing thou shalt heapcoals of fire on his headAs the heaping of “coals offire” is in the Old Testament the figurative expression ofdivine vengeance (Psa 140:10;Psa 11:6, &c.), the truesense of these words seems to be, “That will be the mosteffectual vengeancea vengeance under which he will be fain tobend” (So ALFORD,HODGE, &c.). Ro12:21 confirms this.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Therefore if thine enemy hunger, feed him,…. These words are taken from Pr 25:21, and to be understood, as a Jewish o writer observes, , according to “their literal sense”; though some of the Rabbins explain them in an allegorical way, of the corruption of nature. The Alexandrian copy and some others, and the Vulgate Latin version, reads “but if”; so far should the saints be from meditating revenge upon their enemies, that they should do good unto them, as Christ directs, Mt 5:44, by feeding them when hungry, and giving drink unto them when thirsty:

if he thirst give him drink; which includes all offices of humanity and beneficence to be performed unto them: the reason, or argument inducing hereunto is,

for in so doing, thou shalt heap coals of fire on his head; not to do him hurt, not to aggravate his condemnation, as if this would be a means of bringing down the wrath of God the more fiercely on him, which is a sense given by some; as if this would be an inducement to the saints to do such acts of kindness; which is just the reverse of the spirit and temper of mind the apostle is here cultivating; but rather the sense is, that by so doing, his conscience would be stung with a sense of former injuries done to his benefactor, and he be filled with shame on account of them, and be brought to repentance for them, and to love the person he before hated, and be careful of doing him any wrong for the future; all which may be considered as a prevailing motive to God’s people to act the generous part they are here moved to: in the passage referred to, Pr 25:21, “bread” and “water” are mentioned as to be given, which include all the necessaries of life: and it is added for encouragement, “and the Lord shall reward thee”. The sense given of this passage by some of the Jewish commentators on it agrees with what has been observed in some measure; says one p of them,

“when he remembers the food and drink thou hast given him, thou shall burn him, as if thou puttest coals upon his head to burn him, , and “he will take care of doing thee any ill”;”

that is, for the time to come: and another of them observes q that

“this matter will be hard unto him, as if thou heapest coals on his head to burn him, , “because of the greatness of his shame”, on account of the good that he shall receive from thee, for the evil which he hath rendered to thee.”

This advice of showing kindness to enemies, and against private revenge, is very contrary to the dictates of human nature, as corrupted by sin. The former of these Julian the emperor represents r as a “paradox”, though he owns it to be lawful, and a good action, to give clothes and food to enemies in war; and the latter, to revenge an injury, he says s, is a law common to all men, Greeks and Barbarians; but the Gospel and the grace of God teach us another lesson.

o Jarchi in Prov. xxv. 21. p R. Aben Ezra in loc. q R. Levi ben Gersom in loc. Vid. Tzeror Hammor, fol. 147. 2. r Fragment. inter opera, par. 1. p. 533. s Ad Atheniens. p. 501.

Fuente: John Gill’s Exposition of the Entire Bible

Feed him ( ). Quotation from LXX text of Pr 25:21f. Present active imperative of verb from , a morsel, and so to feed crumbs to babies, then to feed in general. In N.T. only here and 1Co 13:3.

Thou shalt heap (). Future active of old verb from , a heap. In N.T. only here and 2Ti 3:6.

Coals of fire ( ). That is, burning or live coals.

Anthrax (our “anthracite”) is an old word, only here in N.T. It is a metaphor for keen anguish. The Arabs have a proverb “coals in the heart,” “fire in the liver.” Such kindness may lead to repentance also.

Fuente: Robertson’s Word Pictures in the New Testament

Feed [] . See on sop, Joh 13:26. The citation from Pro 25:21, 22, closely follows both Hebrew and Septuagint.

Shalt heap [] . Only here and 2Ti 3:6.

Coals of fire. Many explain : The memory of the wrong awakened in your enemy by your kindness, shall sting him with penitence. This, however, might be open to the objection that the enemy ‘s pain might gratify the instinct of revenge. Perhaps it is better to take it, that kindness is as effectual as coals of fire. Among the Arabs and Hebrews the figure of “coals of fire” is common as a symbol of divine punishment (Psa 18:13). “The Arabians call things which cause very acute mental pain, burning coals of the heart and fire in the liver” (Thayer, “Lexicon “). Thomas De Quincey, referring to an author who calls this” a fiendish idea, “says :” I acknowledge that to myself, in one part of my boyhood, it did seem a refinement of malice. My subtilizing habits, however, even in those days, soon suggested to me that this aggravation of guilt in the object of our forgiveness was not held out as the motive to the forgiveness, but as the result of it; secondly, that perhaps no aggravation of his guilt was the point contemplated, but the salutary stinging into life of his remorse hitherto sleeping ” (” Essays on the Poets “). ===Rom13

CHAPTER XIII

On the circumstances which are supposed to have called out the first part of this chapter, see Farrarr, “Life and Work of Paul,” 2, 260 sqq.

Fuente: Vincent’s Word Studies in the New Testament

1) “Therefore if thine enemy hunger, feed him,” (alla ean peina ho echthros sou) “But if the enemy of anyone of you hungers,” — (psomize auton) “feed him,” Pro 25:21; Mat 5:44.

2) “If he thirst, give him drink,” (ean dipsa potize auton) “if any enemy of you thirst, give drink to him.” Luk 6:27; Luk 6:30; Luk 6:35-36; Mat 5:43-48.

3) “For in so doing,” (touto gar poion) “For doing this,” continually following this practice, letting your light shine, your influence be cast in this manner, Mat 5:15-16.

4) “Thou shalt heap coals of fire on his head,” (anthrakas puros soreuseis epi ten kephalen autou) “Coals of fire thou wilt heap on his head;” melt your enemies animosity with the warmth of deeds of love, but do not be ostentatious, do not make a show of it. Don’t heap on the coals to make them too hot, lest the overdoing of good become evil in the manner of doing good to the enemy; Exo 23:3-5; 1Sa 24:16-18; 1Sa 26:21; Pro 25:22.

Fuente: Garner-Howes Baptist Commentary

20. If therefore, etc. He now shows how we may really fulfill the precepts of not revenging and of not repaying evil, even when we not only abstain from doing injury but when we also do good to those who have done wrong to us; for it is a kind of an indirect retaliation when we turn aside our kindness from those by whom we have been injured. Understand as included under the words meat and drink, all acts of kindness. Whatsoever then may be thine ability, in whatever business thy enemy may want either thy wealth, or thy counsel, or thy efforts, thou oughtest to help him. But he calls him our enemy, not whom we regard with hatred, but him who entertains enmity towards us. And if they are to be helped according to the flesh, much less is their salvation to be opposed by imprecating vengeance on them.

Thou shalt heap coals of fire, etc. As we are not willing to lose our toil and labor, he shows what fruit will follow, when we treat our enemies with acts of kindness. But some by coals understand the destruction which returns on the head of our enemy, when we show kindness to one unworthy, and deal with him otherwise than he deserves; for in this manner his guilt is doubled. Others prefer to take this view, that when he sees himself so kindly treated, his mind is allured to love us in return. I take a simpler view, that his mind shall be turned to one side or another; for doubtless our enemy shall either be softened by our benefits, or if he be so savage that nothing can tame him, he shall yet be burnt and tormented by the testimony of his own conscience, on finding himself overwhelmed with our kindness. (398)

(398) [ Calvin ] has in this exposition followed [ Chrysostom ] and [ Theodoret ]. The former part no doubt contains the right view; the following verse proves it, “Overcome evil with good.” The idea of “heaping coals of fire” is said to have been derived from the practice of heaping coals on the fire to melt hard metals; but as “the coals of fire” must mean “burning coals,” as indeed the word in Pro 25:22, whence the passage is taken, clearly means, this notion cannot be entertained. It seems to be a sort of proverbial saying, signifying something intolerable, which cannot be borne without producing strong effects: such is represented to be kindness to any enemy, to feed him when hungry and to give him drink when thirsty, has commonly such a power over him that he cannot resist its influence, no more than he can withstand the scorching heat of burning coals. Of course the natural tendency of such a conduct is all that is intended, and not that it invariably produces such an effect; for in Scripture things are often stated in this way; but human nature is such a strange thing, that it often resists what is right, just, and reasonable, and reverses, as it were, the very nature of things.

It is not true what [ Whitby ] and others have held, that “coals of fire” always mean judgments or punishments. The word indeed in certain connections, as in Psa 18:13, has this meaning, but in Pro 25:22, it cannot be taken in this sense, as the preceding verse most clearly proves. There is no canon of interpretation more erroneous than to make words or phrases to bear the same meaning in every place. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Rom. 12:20.Here are figurative expressions for the general duties of benevolence.

Rom. 12:21.He is conquered by evil who wishes another to sin. He has sinned himself who strives to make another sin. Love is the conqueror. We cannot always tell where it prevails. If it do not seem to succeed in this world, it shall triumph in the world to come. How the early Church triumphed! Justin Martyr says: That we who have given our names to Jesus do not draw back our profession while we are beheaded, crucified, exposed to wild beasts, and tortured by hooks, fire, and all kinds of torture, is sufficiently manifest; and the more that such tortures are exercised upon us, so much the more do others become believers and worshippers of the true religion through the name of Jesus.

MAIN HOMILETICS OF THE PARAGRAPH.Rom. 12:20-21

Remedial punishment.In this section, which treats of Christian morals, St. Paul refers three times to the book of Proverbsanother example of his respect, in every point, for the Old Testament. In Rom. 12:20 we find an almost verbal repetition of Solomons advice: If thine enemy hunger, give him bread to eat; and if he be thirsty, give him water to drink: for thou shalt heap coals of fire on his head, and the Lord will reward thee. The corrupt precept of the Jews was, Thou shalt love thy neighbour and hate thine enemy. The Lord gave a new commandment: But I say unto you, Love your enemies, bless them that persecute you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven. That which Jesus taught He practised.

I. A method of punishment which is novel.To return good for good is human; to return evil for evil is carnal; to return evil for good is devilish; to return good for evil is divine. This last is peculiar to Christianity,peculiar, we should say, to a small portion of Christendom; so peculiar that when it is practised it strikes the world with astonishment. Too often we try to kill our enemies with shells and grape-shot, and not with sweet loaves and refreshing drinks. Too often our highest pitch of goodness is to make an effort to be kind to our enemies. We shake hands, but the hand wants the loving grasp; we utter words, but there is in them no heart and little love.

II. A method of punishment which is severe.The figure coals of fire is common among the Arabs and Hebrews to denote a vehement pain. If there be any sensitiveness left in the enemy, he will be severely punished by deeds of kindness. In the highest sense the enemy is not punished whose physical nature merely is tortured. The enemy is punished when the moral nature is made ashamed and sees the enormity of his hostile attacks.

III. A method of punishment which is remedial.Human methods of punishment are for the most part repressive and not remedial; divine methods are intended to be remedial. Meyer observes that in the expression coals of fire there is no allusion whatever to the idea of softening or melting the object. Some of our commentators are very dogmatic. Dogma is good when it furnishes satisfactory reasons for its position. Surely Meyers interpretation opens out the way for an ingenious method of revenge. Once we saw the picture of the inquisitor who killed the man by hope; here is the Christian feeding the man in order to kill him. We cannot believe that punishment without a remedial purpose is part of the divine teaching. These coals of fire must both punish and soften. Whether Meyer be correct or not, we are sure that this kind of punishment is likely to lead to repentance and salvation. Divine justice is preventive; divine love is remedial and reforming. The stripes of the cat-o-nine-tails hurt and degrade; the stripes of love hurt and reform and ennoble. The coals of fire which revengeful disciples invoke would consume; the coals of fire which Christ pours forth consume the evil and develop the good.

IV. A method of punishment which has a beneficial reflex action.The man who tries to do good, even though his effort may fail, gets good. When we seek to do harm to our enemies, we do great harm to ourselves. On earths battle-fields, in a moral sense at least, victory is not differenced from defeat; fiendish passions rage through the embattled hosts; there is no difference. He that overcomes evil with good overcomes three enemies at oncethe devil, his adversary, and himself. The self-conqueror is the noblest and mightiest. The very effort to kindle coals of fire is beneficial. All effort is beneficial which has a noble purpose. We want loves fires glowing in this frozen worldcoals of fire, not from beneath, but from above. Earths colliers may refuse coals of fire when anger is provoked, when bad passions are in the ascendant; heavens workmen toil the harder to produce coals of fire when the world is cold, when enmity is great. Loves coals of fire blazing from every mountain top, burning in every valley, shining in every home, warming every heart, would make a world over which angels would raise their gladdest songs.

SUGGESTIVE COMMENTS ON Rom. 12:20-21

Treating an enemy kindly is beneficial.This method of treating an enemy is prescribed, not merely because it is abstractly right in principle, but also as the best practical means of a specific beneficial result. Do him good in return for evil, for thou shalt heap coals of fire on his head. The idea of a furnace is introduced here with reference to the smelting and moulding of ore, and not to the torture of living creatures. The coals of fire suggest, not the pain of punishment to the guilty, but the benefit of getting his heart softened and the dross removed from his character. Love poured out in return for hatred will be what the burning coals are to the oreit will melt and purify. In the smelting of metals, whether on a large or small scale, it is necessary that the burning coals should be above the ore as well as beneath it. The melting fuel and the rude stones are mingled together, and brought into contact particle by particle throughout the mass. It is thus that the resistance of the stubborn material is overcome and the precious separated from the vile. The analogy gives the expressive view both of the injurers hardness and the power of the forgivers love. Christians meet much obdurate evil in the world. It is not their part either peevishly to fret or proudly to plan revenge. The Lord has in this matter distinctly traced the path for His disciples, and hedged it in. It is their business to render good for evil; to pile forgiveness over injuries, layer upon layer, as diligently and patiently as those swarthy labourers heave loads of coal over the iron ore within the furnace, and not merely in conformity with the abstract idea of transcendental virtue, but with the object as directly utilitarian as that which the miner pursues. The Christians aim, like the miners, is to melt, and so make valuable the substance which in its present state is hard in itself and hurtful to those it touches. The Americans have on this subject a tract entitled The Man who killed his Neighbour. It contains, in the form of a narrative, many practical suggestions on the act of overcoming evil with good. It is with kindnessmodest, thoughtful, generous, unwearied kindnessthat the benevolent countryman kills his churlish neighbour; and it is only the old evil man he kills, leaving a new man to lead a very different life in the same village after the dross has been purged away. If any one desire to try this work, he must bring to it at least these two qualificationsmodesty and patience. If he proceed with the air of superiority and the 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 with many disappointments. Many instances of good rendered for evil may seem to have been thrown away, and no symptom of penitence appear in the countenance or conduct of the evildoer; but be not weary in well-doing, for in due season you shall reap if you faint not. Although your enemy have resisted your deeds of kindness even unto seventy times seven, it does not follow that all or that any part of this has been lost. At last the enmity will suddenly give way and flow down in penitence at some single act, perhaps not greater than any of those which preceded it, but every one that preceded contributed to the great result.Arnot.

The conquest of evil.Among sacred writers St. Paul is especially remarkable for his great gift of sympathy with human nature and human thought. In the case before us he has been inculcating a long list of difficult duties as belonging to a serious Christian life. Do not the difficulties which lie in the way of them appear to such as you and I to be almost insurmountable? This is the undercurrent of our thoughts, and St. Paul meets it by his closing words, which are not, mark you, so much an additional precept as a summing up of all the precepts that have gone before by a practical appeal to a general principle Be not overcome of evil, but overcome evil with good. Now here are implied two things about evilfirst, its aggressive strength, and, next, our capacity for not merely resisting but subduing it. Evil is the creature repudiating the law of its being by turning away its desire from Him who is the source, the centre, the end of its existence. If it be urged that God, in making a man free, must have foreseen that man would thus abuse his freedom, it must be replied that Gods horizons are wider than ours, and that we may not unreasonably believe that He foresaw, in the very cure of evil, a good which would more than compensate for its existencethat, if sin abounded, grace would much more abound. If one thing be more wonderful than another amid the many mysteries which surround the presence of evil in the world of the good and gracious God, it is the enthusiasm with which it is propagated. It has at this hour in this great city its earnest missionaries and apostles. It creates and disseminates whole literatures: here reasoning, refining, in every sense presentable; there passionate, blasphemous, revolting. It makes its converts, and then in turn it adroitly enlists them in the work of conversion. It retreatswhen for the moment it does retreatonly that it presently may advance the better. Everywhere it gives a thinking man the impression, not of being simply an inert obstacle to goodness, but of being the energetic, intelligent, onward movement of some personal activity. Be not overcome of evil. It is not, then, a resistless invader; it is not invincible, for it is not the work of an eternal being or principle. Strong as it is, it is strictly a product of created wills. If the Oriental belief in a second principle be true, we might resign ourselves to evil as inevitable; if the pantheistic belief in the identification of God with all created activity, we might learn to regard it with complacency. As Christians we know evil to be both hateful and not invincible. It is our duty to abhor it; yet it is also our duty and within our power to overcome it. True it often beleaguers the soul like an investing force, which, besides cutting off supplies of strength from without, has its allies too truly in our weakness and passions within, and ever and anon makes an assault which might even prove fatal. But, for all that, it is not our master. It may be conquered, not by its own weapons, but by weapons of another kindas the apostle says, with good. Good, like evil, is not a mere abstraction; it is at bottom a living person. If evil be personified in Satan, good is personified in the divine Christ; and Satan, if conquered, must be conquered by the aid of his living, personal Antagonist. Christ and His cleansing blood, Christ and the grace of His Spirit, Christ and the virtues which Christ creates in man, are more than a match for evil, whether in our own heart or in society around us. His patience is stronger than human violence, His gentleness than the brutal rudeness of man, His humility than the worlds lofty scorn, His divine charity than its cruelty and hatred.Canon Liddon.

ILLUSTRATIONS TO CHAPTER 12

Rom. 12:20. Revenge.During the American revolutionary war there was living in Pennsylvania Peter Miller, pastor of a little Baptist church. Near the church lived a man who secured an unenviable notoriety by his abuse of Miller and the Baptists. He was also guilty of treason, and was for this sentenced to death. No sooner was the sentence pronounced than Peter Miller set out on foot to visit General Washington at Philadelphia to intercede for the mans life. He was told that his prayer for his friend could not be granted. My friend! exclaimed Miller, I have not a worse enemy living than that man. What! rejoined Washington; you have walked sixty miles to save the life of your enemy? That in my judgment puts the matter in a different light. I will grant you his pardon. The pardon was at once made out, and Miller at once proceeded on foot to a place fifteen miles distant, where the execution was to take place on the afternoon of the same day. He arrived just as the man was being carried to the scaffold, who, seeing Miller in the crowd, remarked, There is old Peter Miller. He has walked all the way from Ephrata to have his revenge gratified to-day by seeing me hung. These words were scarcely spoken before Miller gave him his pardon, and his life was spared.

Rom. 12:21. Forgiveness.The Caliph Hassan, son of Hali, being at table, a slave accidentally dropped a dish of meat, which, being very hot, severely burnt him. The slave, affrighted, instantly fell on his knees before his lord, and repeated these words of the Alcoran: Paradise is for those who restrain their anger. I am not angry with thee, replied the caliph. And for those who forgive offences, continued the slave. I forgive thee, added the caliph. But above all for those who return good for evil, said the slave. I set thee at liberty, rejoined the caliph, and give thee ten dinaras. Shall we say we have not seen so great charity, no, not in Christendom? We remember with satisfaction a Cranmer of whom it was affirmed, Do that man an ill-turn, and you will make him your friend for ever.

Rom. 12:21. Tikhon, the poor mans friend.We know not that we have read a finer instance of the overcoming of evil with good, and of wrath and pride with humility and love, than in the following incident related of Tikhon bishop of Varonej, in Russia. Tikhon, a very holy man, promoted many reforms among clergy and laity. He was pre-eminently the poor mans friend, and was among the first, if not the first of all, who wrote in favour of the serfs, and who urged that emancipation of them which some time after (about sixty years after his death) was actually accomplished. As a friend of serfs, relates Mr. Hepworth Dixon, he one day went to the house of a prince, in the district of Varonej, to point out some wrong which they were suffering on his estate, and to beg him, for the sake of Jesus, to be tender with the poor. The prince got angry with his guest for putting the thing so plainly into words, and in the midst of some sharp speech between them struck him in the face. Tikhon rose up and left the house; but when he had walked some time he began to see that he, no less than his host, was in the wrong. This man, he said to himself, has done a deed of which, on cooling down, he will feel ashamed. Who has caused him to do that wrong? It was my doing, sighed the reformer, turning on his heel and going straight back into the house. Falling at the princes feet, Tikhon craved his pardon for having stirred him into wrath and caused him to commit a sin. The prince was so astonished that he knelt down by the good man, and, kissing his hands, implored his forgiveness and benediction. From that hour, it is said, the prince was another man, noticeable through all the province of Varonej for his kindness to the serfs. Which of us, in daily life, will do as Tikhon did, and overcome by humility?

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(20) Thou shalt heap coals of fire.Comp. Psa. 18:12-14, where the phrase coals of fire is used of the divine vengeance. So here, but in a strictly metaphorical sense, it means, Thou shalt take the best and most summary vengeance upon him. There may be the underlying idea of awakening in the adversary the pangs of shame and remorse.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

20. Heap coals of fire Doing him good for evil is the true Christian man’s vengeance; it destroys your enemy by making him repent of his malignity and become a better man. It is a very likely way not to kill him, but to kill the enmity in him.

Fuente: Whedon’s Commentary on the Old and New Testaments

“But if your enemy hungers, feed him, if he thirsts, give him to drink, for in so doing you will heap coals of fire on his head.”

These words are based on Pro 25:21-22, and the first part is certainly indicative of the kind of response urged by Jesus towards our enemies. The idea is that we should not only give hospitality to those who love us, but also to those who hate us, and the thought is probably intended to be interpreted more widely as signifying that we should always do good in response to evil.

The problem clearly lies with the meaning of the last clause, “for in so doing you will heap coals of fire on his head.” There are a number of suggested alternatives:

1) That this signifies that by showing love to them we will be pouring out judgment on them. This does not mean that we are to do these things with a view to this, in other words in order to obtain vengeance, but simply indicates that that is what will necessarily follow if they do not repent of their ways. ‘The wicked will be brought into judgment’. This would tie in with the fact that coals of fire are seen in the Old Testament as manifestations of the approach of God in judgment on the enemies of the Psalmist (2Sa 22:9; 2Sa 22:13; Psa 18:8; Psa 18:12; Psa 140:10; Psa 11:6).

2) That it signifies that we will be covering them with ‘burning pangs of shame’, in that it will result in remorse burning within them as they see our reaction to their enmity. This was possibly to be seen as having a hope of bringing them to repentance. This might be seen as supported by the ancient Egyptian practise of carrying a tray of burning coals on the head in order to indicate contrition.

3) That it refers to a practise of demonstrating gratitude or giving praise to a slave by pouring literal coals of fire into a bowl which they had placed on their head, indicating an act of kindness to someone who might otherwise have no access to fire. This idea is not as yet attested anywhere, but it would certainly go along with the spirit of what Paul has previously been saying, and with Rom 12:21.

Fuente: Commentary Series on the Bible by Peter Pett

Rom 12:20. Thou shalt heap, &c, The sense cannot be, thou shalt consume him and bring judgments upon him; for that would be applying to revenge, and building upon it, while it is most expressly forbidden. It must therefore intimate, in how tender a manner mankind in general are affected with favours received from one who has been considered as an enemy. See Doddridge.

Inferences.How should a consideration of the endearing mercies of God engage us to yield up ourselves as a living sacrifice, holy and acceptable to him! This is every way a most reasonable service. And how should our hearts be loosened from this world, and from all its sinful fashions, customs, and practices; and how desirous of such a renovation of our minds, by the blessed Spirit, as shall transform us into the image of God, and give us an experimental, practical, and approving acquaintance with every thing that is good in itself, pleasing to him, through Jesus Christ, and agreeable to his holy will! But, be our gifts, graces, and services ever so great, we should keep up modest and humble thoughts of ourselves, and not be wise in our own conceit, or despise others; since all that we receive is according to the measure of the gift of Christ to us, as his members, for the good of the whole body. Wonderful is the grace and care of the great Head of the Church, in providing for it. He has furnished it with such gifts and officers, as are necessary for its spiritual edification, and for managing its temporal concerns; and has ordered all his servants to attend to their charge with integrity, diligence, and cheerfulness, according to the grace given them, and the rule of his word.And, as to the duties of private Christians, they are called to the sincerest love, the most affectionate deportment, and honourable regards, one towards another; to detest every thing that is sinful, and cleave to all that is good; to be vigorously active in the business of their civil and religious stations, and fervent in every service, as doing it to the Lord; to rejoice in hope of eternal life, and to be patient and resigned to the will of God under all their trials and afflictions, and persevering in earnest prayer. How amiable are the Christian morals, founded in evangelical love! and how far surpassing all that was ever practised or taught by the most refined heathens! This love, which has such an influence upon and gives such a beautiful turn to all morality, is without dissimulation: it is liberal to the necessitous, especially to the poor that bear the characters of holiness; and is hospitable to good and honest strangers, especially those that suffer for righteousness’ sake: it inspires us with such a fellow-feeling with others, as makes us rejoice with the happy and mourn with the afflicted: it is humble and condescending to men of the lowest degree, and benevolent to our very enemies: it implores blessings upon the heads of those that persecute, abuse, and curse us: it chooses to refer an injured cause to the righteous judgment of God, rather than render evil for evil, or seek private revenge: it endeavours to live peaceably with all men, and behave with honour toward them: and it takes pleasure in giving food and drink to poor necessitous enemies, in melting them with kindness, and overcoming evil with good.

REFLECTIONS.The doctrines of grace are so far from leading to licentiousness, that nothing but these can effectually engage the heart to walk in holiness as Christ also walked.

1. The Apostle exhorts them to yield themselves wholly to God. I beseech you therefore, brethren, by the mercies of God; by the consideration of that boundless, undeserved grace, which you have tasted; that, constrained by a sense of such astonishing love, ye, as spiritual priests, present your bodies, not the carcase of a dead animal, but a nobler oblation than any which were offered under the law, even a living sacrifice; your whole selves to be employed for God’s glory, holy, without allowed guile; in spirit, temper, and conduct, conformed to his will; and acceptable to God through Jesus Christ, in whom your persons and services are regarded as a sacrifice of a sweet smell; all which is your reasonable service, to be performed with all the powers of your rational souls, and most fit and right, considering the infinite obligations lying upon you. And, in order hereunto, be not conformed to this world, to its temper, maxims, fashions, manners; but be ye transformed by the renewing of your mind, after the image of God in righteousness and true holiness, that ye may prove what is that good, and acceptable, and perfect will of God; discerning what is the mind of God in his word; commending to others the excellence and importance of the revelation he has made; and cast into the very mould of the Gospel, the best proof of your approbation of it. Note; (1.) No argument is so powerful to engage the ingenuous heart, as a sense of the mercies of God. (2.) The most acceptable sacrifice to God is the surrender of our whole selves to him at the foot of the cross of Jesus, the altar which sanctifies the gift. (3.) They who yield themselves to God, must prove their simplicity in all holy conversation and godliness. (4.) Religion is indeed a reasonable service; the more we consider what we owe to God, the more shall we be bound to acknowledge, that he deserves to be served with every faculty of our soul, and every member of our body. (5.) They who partake of the true grace of God, and experience its transforming efficacy upon their tempers and conduct, they die unto the world, and live only for God.

2. He enforces upon them humility and lowliness of mind, that great ornament of the Christian character. For I say, through the grace given unto me, in virtue of the office with which I am invested, to every man that is among you, whatever his rank or attainments may be, not to think of himself more highly than he ought to think; affecting a superiority over others, or pretending to be wise above what is written, and to intrude into things that are too high for him; but to think soberly and lowly, of his gifts, graces, and attainments, according as God hath dealt to every man the measure of faith; and acknowledging, that whatever measure of faith he possesses, or however distinguished his endowments by nature or grace may be, yet he has nothing which he hath not received, and therefore all boasting is excluded. And as our talents are merely lent us for the good of our own souls, and the edification of others, it will become us to see that our profiting appears. For as we have many members in one body, and all members have not the same office, but each discharges his separate function, and all are alike needful in their place, and contribute to the good of the whole; so we being many are one body in Christ, and every one members one of another; united under our adored Head, each occupying his respective place according to the measure of the gift of Christ; and, therefore, instead of being puffed up in pride, and despising one another, we should give diligence to discharge the several services allotted to every member, acknowledging the mutual obligation which one has to the other, and contributing heartily to the prosperity of the whole. Having then gifts, differing according to the grace that is given unto us, as the Lord has been pleased to dispense to every man, let it be our care to improve them, according to our respective offices and station, for the glory of God, and the good of our fellow members:Whether prophesy, let us prophesy according to the proportion of faith. They who are put in trust with the Gospel, must preach it with all fidelity and diligence, according to the measure of light, faith, and experience which they have received: or, according to the analogy of faith; in exact consistence with the grand principles laid down in the word of God, in Scripture-language, and with attention to the context:Or ministry, let us wait on our ministering, in the inferior departments of the church, where attention, care, and constancy are required:Or he that teacheth, on teaching; opening, explaining, and defending the doctrines of the Scripture:Or he that exhorteth, on exhortation; with warmth applying the word to the conscience, warning the unruly, supporting the feeble-minded, reproving the guilty, comforting the dejected, and, according to the different state of the people’s souls, suiting his discourse for their edification and consolation. He that giveth, and is entrusted with the distribution of the public stock appropriated to charitable uses, let him do it with simplicity; without fraud, favour, or affection, according to the real wants of the church’s poor. He that ruleth, and has the management of affairs, must do it with diligence, careful that proper discipline be observed. He that sheweth mercy, with cheerfulness; ready to every work and labour of love; not dragged reluctantly to visit the sick or afflicted; or grudging the time, trouble, or expence; not treating the poor with coldness, or sternness, but with that affability, tenderness, and compassion, which bespeak the pleasure that he takes in assisting them. Note; (1.) Pride is a busy sin; we can never be enough on our guard against it. We are in danger of abusing even the gifts and graces of God, and of pluming ourselves upon them, if we do not watch unto prayer. (2.) If God has put us in trust with any office, our business is to approve our fidelity to him, employing the talents which he has lent us; not puffed up with any distinction which he may have made between us and others, but remembering the solemn account that we must shortly make before him, when he calls us to give an account of our stewardship. (3.) Ministers have different gifts, all excellent in their place. One is blessed with a clearer judgment, another with a warmer flow of eloquence, and all for the edification of the body of Christ.

3. The Apostle proceeds to urge Christians in general to walk before God and man in such a way, as may most eminently adorn the doctrine which they profess, and glorify their divine Master.

Let love be without dissimulation. Let your love to God in Christ be supreme, and your love to your brethren unfeigned and hearty; the living principle of every good word and work, and without which all our doings are nothing worth.

Abhor that which is evil. Turn away with abhorrence from all manner of iniquity, harbouring no allowed sin in yourself, and testifying your hatred of it wherever it appears, though in those who are nearest and dearest to you. And, on the contrary, cleave to that which is good; to God, his people, his word, his worship, will, and ways; never deterred by any danger, or seduced by any allurements, from the path of duty.

Be kindly affectioned one to another; tenderly desiring to promote each other’s happiness; delighting in each other’s prosperity; bearing each other’s burdens; and ready to every word and work which fervent charity dictates: with brotherly love in honour, preferring one another; casting the veil of oblivion over the faults of others, and humbly acknowledging your own; thinking and speaking honourably of the gifts, graces, and attainments of your brethren, and entertaining lowly thoughts of yourselves.

Not slothful in business. In the business of your station be vigorous and active, and what thy hand findeth to do, do it with thy might; but especially in all the work of God be lively, fervent in spirit, animated with burning love and holy zeal for his glory; serving the Lord in prayer, and praise, and all ordinances; in persevering obedience to his will, and submission to his providences, approving your fidelity unshaken to the adored Jesus.

Rejoicing in hope; believing the faithfulness of God to his promises, and going forward with cheerfulness and delight in his work and ways, knowing that your labour shall not be in vain in the Lord.

Patient in tribulation; resigned to the divine Providence; calm under every provocation; with holy courage sustaining the rudest shocks of opposition and persecution; and, under the longer afflictions, quietly waiting to see the salvation of God.

Continuing instant in prayer; fervently and frequently approaching a throne of grace; seeking help and strength for all the work and service to which you are called, deeply conscious of your own insufficiency, without continual supplies of power from on high, to do any thing aright before God.

Distributing to the necessity of saints; cheerfully, liberally, according to their wants, and your abilities. Given to hospitality; welcoming to your house and tables those who for the sake of Christ are destitute, and giving them that warm and cordial reception which true charity dictates.

Bless them which persecute you: bless, and curse not: speaking of them and to them respectfully; commending what is praiseworthy in them; never returning railing for railing; never harbouring a thought of resentment against your most malignant revilers; forgiving them, and praying to God that he would forgive them also, and turn their hearts.

Rejoice with them that do rejoice; sharing their joys, and, instead of envying, sincerely partaking of their prosperity: and weep with them that weep; feeling the tenderest sympathy with them in their sufferings, and, by prayer, advice, and every assistance, desirous to alleviate or remove the sorrows of the miserable.

Be of the same mind one towards another; united as much as may be in sentiment; and where any lesser difference in judgment subsists, still preserving the same warm affection towards each other; wishing all good to your brethren, and seeking to promote each other’s happiness.

Mind not high things; affect not pre-eminence; aspire not after the honours and dignities of the world; nor court the company of the great; but condescend to men of low estate; treating your inferiors with kindness; and to whatever eminence or affluence you may arrive, be courteous, affable, and free to the lowest; ready to stoop to every proper office of love for the service and comfort of the meanest saint of God. Or, condescend to low things, as the words may be rendered; let your mind be humbled to your condition, and cheerfully acquiesce in every dispensation of Providence, however strait and necessitous your circumstances may be.

Be not wise in your own conceits. Beware of entertaining a high imagination of your own abilities, gifts, or graces; treating the advice and admonitions of others with scorn, as if you were above all teaching, and satisfied in your own self-sufficiency.

Recompense to no man evil for evil, neither in looks, words, nor works.

Provide things honest in the sight of all men; not only taking care of your families and worldly concerns, but so ordering the general course of your conduct and conversation, that the unprejudiced part of mankind, at least, may bear you an honourable testimony; and that none may be able to reproach you with any thing mean, or unbecoming your Christian character.

If it be possible, as much as lieth in you, live peaceably with all men; studiously avoiding whatever may bring on disputes or uneasiness; and as far as is consistent with truth, charity, and the glory of God, cultivating a spirit of love and peace; that at least, if through the perverseness of others it be not possible to avoid contentions, you may have the satisfaction of your own conscience in the reflection, that, as much as lieth in you, it has been your endeavour to please all men for their good to edification.

Dearly beloved, avenge not yourselves, but rather give place unto wrath: forgive the injuries that you receive; take no private revenge; suppress the angry passions which may attempt to rise within you; give the soft answer which turneth away wrath; nor, by opposing, irritate; but, however unreasonable others may appear, yield, or go away till the storm has subsided: and if, after all, you meet with implacable resentment, refer the matter to God; for it is written, Vengeance is mine; I will repay, saith the Lord. This is his prerogative, and not to be invaded by us. As magistracy is his ordinance, in some cases for the good of society we are bound to have recourse thereto; in others, where ourselves only are concerned, we must wait the great decisive day, when every man shall receive according as his work is. Therefore 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; either by such instances of kindness you will melt him down (as the refiners do their metals) into repentance, and gain his heart to love you; or if he continue obstinate in hatred, it will exceedingly aggravate his condemnation, to add base ingratitude to his unprovoked enmity.

Finally, Be not overcome of evil; let no ill usage, however aggravated, repeated, or persisted in, discompose your spirit, weary out your patience, or quench your love; so as that you should give way to anger, be enslaved by sin, and afford the enemy an occasion to triumph over you. But overcome evil with good, which is the most glorious conquest, the proof of the noblest spirit, and the assured evidence that you are born of him who causeth his sun to rise upon the evil and the good, and sendeth his rain upon the just and upon the unjust. Lord Jesus, give me such a heart, and stamp this thy image on my soul!

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 12:20 . Without (see the critical notes), but thus the more in conformity with the mode of expression throughout the whole chapter, which proceeds for the most part without connectives, there now follows what the Christian seeing that he is not to avenge himself, but to let God’s wrath have its way has rather to do in respect of his enemy.

The whole verse is borrowed from Pro 25:21-22 , which words Paul adopts as his own, closely from the LXX.

] feed him, give him to eat. See on 1Co 13:1 ; Grimm on Wis 16:20 . The expression is affectionate. Comp. 2Sa 13:5 ; Bengel: “manu tua.” Sir 7:32

. . ] figurative expression of the thought: painful shame and remorse wilt thou prepare for him . So, in substance, Origen, Augustine, Jerome, Ambrosiaster, Pelagius, Erasmus, Luther, Wolf, Bengel, and others, including Tholuck, Baumgarten-Crusius, Rckert, Reiche, Kllner, de Wette, Olshausen, Fritzsche, Philippi, Reithmayr, Bisping, Borger, van Hengel, Hofmann; comp. Linder in the Stud. u. Krit . 1862, p. 568 f. Glowing coals are to the Oriental a figure for pain that penetrates and cleaves to one , and in particular, according to the context, for the pain of remorse , as here, where magnanimous beneficence heaps up the coals of fire. Comp. on the subject-matter, 1Sa 24:17 ff. See the Arabic parallels in Gesenius in Rosenmller’s Repert . I. p. 140, and generally Tholuck in loc. ; Gesenius, Thesaur . I. p. 280. Another view was already prevalent in the time of Jerome, and is adopted by Chrysostom, Theodoret, Oecumenius, Theophylact, Photius, Beza, Camerarius, Estius, Grotius, Wetstein, and others, including Koppe, Bhme, Hengstenberg ( Authent. d. Pentat . II. p. 406 f.), namely, that the sense is: Thou wilt bring upon him severe divine punishment . Certainly at 4 Esr. 16:54 the burning of fiery coals on the head is an image of painful divine punishment; but there this view is just as certainly suggested by the context , as here (see esp. Rom 12:21 ) and in Prov. l.c. , the context is opposed to it. For the condition nisi resipiscat would have, in the first place, to be quite arbitrarily supplied; and how could Paul have conceived and expressed so unchristian a motive for beneficence towards enemies! The saving clauses of expositors regarding this point are fanciful and quite unsatisfactory.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

20 Therefore 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.

Ver. 20. Thou shalt heap ] Thou shalt melt him, and make him thy friend for ever.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

20 .] The would mean ‘quod cum ita sit;’ carrying on the sentence with the assumption of the last thing stated. This perhaps may not have been understood, and hence may have arisen the alteration or omission of in the MSS. But the evidence is very strong for its omission.

What is meant by ? The expression . . occurs more than once in Psa 18 , of the divine punitive judgments . Can those be meant here? Clearly not, in their bare literal sense. For however true it may be, that ingratitude will add to the enemy’s list of crimes, and so subject him more to God’s punitive judgment, it is impossible that to bring this about should be set as a precept, or a desirable thing among Christians. Again, can the expression be meant of the glow and burn of shame which would accompany, even in the case of a profane person, the receiving of benefits from an enemy? This may be meant; but is not probable, as not sufficing for the majesty of the subject. Merely to make an enemy ashamed of himself , can hardly be upheld as a motive for action. I understand the words, ‘ For in this doing, you will be taking the most effectual vengeance ;’ as effectual as if you heaped coals of fire on his head.

Fuente: Henry Alford’s Greek Testament

Rom 12:20 . : On the contrary, as opposed to self-avenging, and even to the merely passive resignation of one’s case to God. . . . Pro 25:21 f. exactly as in LXX. The meaning of “heaping burning coals on his head” is hardly open to doubt. It must refer to the burning pain of shame and remorse which the man feels whose hostility is repaid by love. This is the only kind of vengeance the Christian is at liberty to contemplate. Many, however, have referred to 4 Esdr. 16:54 ( Non dicat peccator se non peccasse; quoniam carbones ignis comburet super caput ejus, qui dicit: non peccavi coram Domino Deo et gloria ipsius ), and argued that the coals of fire are the Divine judgments which the sinner will bring on himself unless he repents under the constraint of such love. But (1) there is nothing said here about the essential condition, “unless he repents”; this is simply imported; and (2) the aim of the Christian’s love to his enemy is thus made to be the bringing down of Divine judgment on him which is not only absurd in itself, but in direct antagonism to the spirit of the passage.

Fuente: The Expositors Greek Testament by Robertson

if, if. App-118.

feed. Greek. psomizo. Only here and 1Co 13:3. The noun only in Joh 13:26, Joh 13:27.

drink = to drink.

heap. Greek. soreuo. Only here and 2Ti 3:6.

on. App-104. Quoted from Pro 25:21, Pro 25:22.

Fuente: Companion Bible Notes, Appendices and Graphics

20.] The would mean quod cum ita sit;-carrying on the sentence with the assumption of the last thing stated. This perhaps may not have been understood, and hence may have arisen the alteration or omission of in the MSS. But the evidence is very strong for its omission.

What is meant by ? The expression . . occurs more than once in Psalms 18, of the divine punitive judgments. Can those be meant here? Clearly not, in their bare literal sense. For however true it may be, that ingratitude will add to the enemys list of crimes, and so subject him more to Gods punitive judgment, it is impossible that to bring this about should be set as a precept, or a desirable thing among Christians. Again, can the expression be meant of the glow and burn of shame which would accompany, even in the case of a profane person, the receiving of benefits from an enemy? This may be meant; but is not probable, as not sufficing for the majesty of the subject. Merely to make an enemy ashamed of himself, can hardly be upheld as a motive for action. I understand the words, For in this doing, you will be taking the most effectual vengeance; as effectual as if you heaped coals of fire on his head.

Fuente: The Greek Testament

Rom 12:20. –) LXX. Pro 25:21-22, – [ in LXX. ed. by Holmes and Bos] , . If he hunger, feed him [his head], and the Lord will repay thy good deeds. The apostles applied the phrase, it is written more to doctrines, than to morals.-, an enemy) This especially holds good of a bitter and violent enemy.-, feed) with thy hand. So LXX., 2Sa 13:5. Thus will even thy iron-hearted enemy be softened.- , coals of fire) The end of all vengeance is that an enemy may be brought to repent, and that an enemy may deliver himself into the hands of the avenger. A man will very easily attain both objects, if he treat his enemy with kindness. Both are described in this remarkable phrase; for it is such a repentance as that, which in the greatest degree burns; 4 Esd. 16:53, and an enemy becomes willingly the property of his avenger; you will then have him entirely in your power [ready at your nod to obey].- , upon his head) i.e. upon himself, upon him wholly, in that part too where he will feel it most.

Fuente: Gnomon of the New Testament

Rom 12:20

Rom 12:20

But if thine enemy hunger, feed him; if he thirst, give him to drink:-If your enemy suffers or is in need, do him a kindness; relieve his wants in a kind, unostentatious manner.

for in so doing thou shalt heap coals of fire upon his head.-In so doing you will make him feel and regret in his own heart the wrong he has done you, will melt his enmity and change him into a friend. The most excruciating punishment to a man is to make him feel that he has done wrong to one who loves him, and leave it to his own conscience and to God to punish for the wrong.

Fuente: Old and New Testaments Restoration Commentary

if thine: Exo 23:4, Exo 23:5, 1Sa 24:16-19, 1Sa 26:21, Pro 25:21, Pro 25:22, Mat 5:44

coals: Psa 120:4, Psa 140:10, Son 8:6, Son 8:7

Reciprocal: Gen 50:21 – I will nourish Lev 25:35 – then 1Sa 24:17 – thou hast 1Sa 25:26 – from 1Sa 30:11 – gave him 2Ki 6:22 – set bread 2Ch 28:10 – not with 2Ch 28:15 – gave them Job 22:7 – not given Isa 21:14 – brought Isa 58:7 – to deal Mat 5:42 – General Mat 25:35 – thirsty Luk 10:34 – went Luk 17:4 – I repent 1Co 4:12 – being reviled Eph 4:32 – forgiving

Fuente: The Treasury of Scripture Knowledge

:20

Rom 12:20. The first part of this verse is the same in thought as that in verse 14. Coals of fire is figurative, meaning that an act of kindness will bring a tortured conscience upon an enemy that will be like fire on top of his head:

Fuente: Combined Bible Commentary

Rom 12:20. But, i.e., on the contrary, nay rather (Alford). The authorities present several variations; but the oldest manuscripts and more recent editors accept but.

If thine enemy, etc. The rest of the verse corresponds exactly with Pro 25:21; Pro 25:23 (LXX.) and is adopted by the Apostle without a formula of citation. The only difficulty is in the last clause; thou shalt heap coals of fire on his head. Explanations: (1.) Thou wilt thus leave him to severer divine punishment. This is opposed by the next verse, and contrary to Pro 24:17. (2.) Thou wilt prepare for him the glowing shame of penitence; so Augustine, Meyer, Godet, and many others. This is not open to any serious objection, if real penitence be understood. Simply to make him ashamed is not an exalted motive. (3.) Thou wilt by this kindness most readily subdue him, thus taking the most effectual vengeance; so Alford, Hodge, and others. This really includes (2), and is favored by the next verse. Tyndales gloss is: This means that thou shalt kindle him and make him to love. Besides these, a number of fanciful interpretations have been suggested.

Fuente: A Popular Commentary on the New Testament

As if the apostle had said, “Instead of revenge, render kindness; return courtesies for injuries, affability for affronts: If thy enemy hunger, feed him.” The words, as some critics observe, signify to feed their young ones. So doing, thou shalt heap coals of fire upon his head.

By coals of fire, 1. some understand an heart-melting fire: as if the apostle had said, “By thy kindness thou wilt melt and mollify his spirit towards thee, as hardest metals are melted by coals of fire: it must be a very stony heart indeed that this fire will not melt, a very disingenuous nature that meekness will not mollify. Clemency will melt an enemy, and even force him by a sweet compulsion to become a friend, though of a rough and rugged disposition.”

2. By coals of fire heaped upon the head, others understand a sin-punishing fire. Thou shalt heap coals of fire, that is, the fire of divine vengeance, upon his head, by making his malice and hatred against thee more inexcusable.

Learn hence, 1. That to conquer and overcome an enemy by love and kindness, is a noble conquest; and a glorious victory, to melt him down by obliging favours into a good affection.

Learn, 2. That if an enemy, after such kind offices, will persevere in his enmity against us, the event will certainly be this: by our patience towards him, and forbearance of him, we shall engage the wrath of God against him, and heap coals of fire, that is, the divine vengeance, upon him.

Fuente: Expository Notes with Practical Observations on the New Testament

Vv. 20, 21. Therefore, 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. Be not overcome of evil, but overcome evil with good.

The connection: But if, in the Alex., would signify: But, far from avenging thyself, if the opportunity of doing good to thine enemy present itself, seize it. The connection: Therefore if, in the Byzs., is somewhat more difficult to apprehend; but it is precisely this fact which speaks in its favor: Thou oughtest not to avenge thyself; consequently, if the occasion present itself of doing good to thine enemy, seize it; for to neglect it would in itself be an act of revenge. The Greco-Latin reading: if (simply), merely adds doing good to forbearance; it is the least probable.

The precept is taken, like so many others in this chapter, from the Book of Proverbs; comp. Pro 25:21-22. It is impossible to suppose that in this book the precept is an encouragement to heap benefits on the head of the evil-doer in order to aggravate the punishment with which God shall visit him (Chrys., Grot., Hengst., etc.). For we read in the same book, Pro 24:17 : Rejoice not when thine enemy falleth; and let not thine heart be glad when he stumbleth. Not to be guilty of a self-contradiction, the author would therefore have required to add in our passage: if thine enemy repent not. In any case, Paul could not quote this saying in such a sense. For how would acting thus be to overcome evil with good (Pro 24:21)? There is here, therefore, rather a fine irony at the expense of him who would cherish in his heart a desire of vengeance: Thou wouldst avenge thyself? Be it; and here is the way in which God permits thee to do so: Heap benefits on thine enemy; for thereby thou shalt cause him the salutary pain of shame and regret for all the evil he has done thee; and thou shalt light up in his heart the fire of gratitude instead of that of hatred. The figure coals of fire is common among the Arabs and Hebrews to denote a vehement pain; but, as Meyer observes, it contains no allusion whatever to the idea of melting or softening the object.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

But [instead of avenging] 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. [Quoted from Pro 25:21-22 LXX., where the words, “And Jehovah will reward thee,” are added. Simply to forbear from avenging is only half a victory. The full conquest is to return good for evil (Luk 6:27-30). In feeding enemies we are like God, who daily feeds sinners, and the conduct of God is our law (Mat 5:44-48). Heaping coals of fire is a figure derived from the crucible, where they were heaped upon the hard metal till it softened and melted. Kindness is not utterly lost on beasts, but with man it ought always to prevail, for it heaps coals upon the head, or seat of intelligence, filling the mind with the vehement pangs and pains of conscience, the torments of shame, remorse and self-reproach. The most effectual way of subduing an enemy is by the unbearable punishment of unfailing kindness–it is God’s way. “The logic of kindness,” says Johnson, “is more powerful than the logic of argument.” The same thought is now repeated by the apostle without a figure.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

20. But if thine enemy hunger, feed him; if he thirst, give him drink, for in doing this you will heap coals of fire on his head, i. e., you can literally burn him out and conquer him by kindness till he will almost die of shame, feeling mean as a sheep-killing dog; he will gladly seek to do you every possible favor.

Fuente: William Godbey’s Commentary on the New Testament

Verse 20

Heap coals of fire upon his head; overwhelm him with shame and remorse for the injuries he has done you.

Fuente: Abbott’s Illustrated New Testament

12:20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap {y} coals of fire on his head.

(y) In this manner Solomon points out the wrath of God which hangs over a man.

Fuente: Geneva Bible Notes

Instead of doing one’s enemy an unkindness the believer should do him or her positive good (cf. Mat 5:44). This may result in the antagonist feeling ashamed, acknowledging his error, and even turning to God in repentance.

One interpretation of heaping burning coals on his head is that it figuratively describes doing good that results in the conviction and shame of the enemy. The expression supposedly alludes to the old custom of carrying burning coals in a pan. When one’s fire went out at home, a person would have to go to a neighbor and request hot coals that he or she would then carry home in a pan, typically on the head. Carrying the coals involved some danger, discomfort, and uneasiness for the person carrying them. Nevertheless they were the evidence of the neighbor’s love. Likewise the person who receives good for evil feels uncomfortable because of his neighbor’s love. This guilt may convict the wrongdoer of his or her ways in a gentle manner. [Note: Cf. Griffith Thomas, St. Paul’s Epistle . . ., p. 347.]

A better interpretation, I think, takes the burning coals as a figure of God’s judgment that will come on the enemy if he persists in his antagonism. The figure of "coals of fire" in the Old Testament consistently refers to God’s anger and judgment (cf. 2Sa 22:9; 2Sa 22:13; Psa 11:6; Psa 18:13; Psa 140:9-10; Pro 25:21-22). Thus the meaning appears to be that the Christian can return good for evil with the assurance that God will eventually punish his or her enemy. [Note: See John N. Day, "’Coals of Fire’ in Romans 12:19-20," Bibliotheca Sacra 160:640 (October-December 2003):414-20; John Piper, "Love Your Enemies": Jesus’ Love Command in the Synoptic Gospels and in the Early Christian Paraenesis, p. 115; and Krister Stendahl, "Hate, Non-Retaliation, and Love: 1 QS x, 17-20 and Romans 12:19-20," Harvard Theological Review 55(1962):352. See Witmer, p. 490, for a third view.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)