TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 25:21–22.
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."
Historical interpretation
Seven Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 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. [Proverbs 25:21-22] Be not overcome of evil, but overcome evil with good.
The apostle Paul teaches us in the clearest possible way that alms are to be distributed to everybody, when he says, "Let us be tireless, while we have the time, in doing good to all, though supremely to those at home in the faith." This indeed makes it plain enough that in works of this kind the just are to be given preference. Who else, after all, are we to understand by "those at home in the faith," since elsewhere it is stated plainly, "The just person lives by faith"? That doesn't mean, though, that we must close our hearts to other people, even sinners, not even if they adopt a hostile attitude toward us. The Savior himself says, after all, "Love your enemies, do good to those who hate you." Nor is the point passed over in silence in the books of the Old Testament; one reads there, you see, "If your enemy is hungry, feed him; if he is thirsty, give him a drink," a text the apostle also makes use of in the New.
This [scriptural passage] seems to prescribe a crime or a vice; therefore, it is a figure of speech directing that we are to participate in the Lord's passion and treasure up in grateful and salutary remembrance the fact that his flesh was crucified and wounded for us. Scripture says, "If your enemy is hungry, give him food; if he is thirsty, give him drink." This undoubtedly prescribes a kindness, but the part that follows—"For by so doing you will heap coals of fire upon his head"—you might suppose was commanding a crime of malevolence. So, do not doubt that it is a figurative expression. Although it can have a twofold interpretation, by one intending harm, by the other intending a good, charity should call you away from the former to kindness, so that you may understand that the coals of fire are the burning lamentations of repentance by which that person's pride is healed and he grieves that he has been an enemy of the one who relieves his misery.
He also said, ‘Evil cannot drive out evil. If anyone hurts you, do good to him and your good will destroy his evil.’
The Holy Spirit speaks in the same manner through Solomon: “If your enemy is hungry, give him to eat; if he is thirsty, give him to drink; in doing this you will heap coals of fire upon his head.” At this point we must watch carefully, lest, perchance, we make wounds out of the remedies for us if we do not understand it well. Some people are even inclined to take this precept as if to satisfy their wrath. Indeed, they say within themselves, Behold, I will feed my enemy, so he may burn forever. May God keep an idea of this sort far from our minds! This point ought to be accepted as the saints and ancient fathers have explained it under the guidance of the Holy Spirit.… When you piously do good to your enemy, however wicked and cruel, savage and unfeeling he may be, he at length sometimes blushes and grieves, beginning to repent of what he has done. Then, when he has begun to do penance, his rational sense, that is, his head, begins to be kindled with the fire of charity. One who before was inclined to harbor wrath against you like a cold maniac now begins to love you with his whole heart through being kindled with spiritual warmth arising from your kindness.
"If your enemy is hungry, feed him," etc. This can be understood both of physical food and spiritual nourishment.
Continue studying Proverbs 25:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Proverbs 25:21 delivers a profound and counter-intuitive directive on the treatment of adversaries. It challenges the innate human impulse for retaliation, advocating instead for radical compassion by urging the provision of basic necessities—food and water—to an enemy in need. This proverb encapsulates a principle of active benevolence that transcends mere tolerance, calling for a practical demonstration of self-sacrificial love that seeks to disarm hostility and align with divine wisdom.
Context
Literary Context
This proverb is situated within the latter half of the book of Proverbs, specifically in a collection introduced as "the proverbs of Solomon which the men of Hezekiah king of Judah copied out" found in Proverbs 25:1. This section, spanning Proverbs 25 through Proverbs 29, often presents individual, pithy sayings that offer practical guidance on various aspects of life, from personal conduct and speech to civic responsibility and the nature of wisdom. Unlike the longer discourses found in the early chapters, these proverbs are typically self-contained units, though they often resonate with overarching themes of righteousness, justice, and the fear of the Lord. Proverbs 25:21 immediately precedes a verse that explains the effect of such kindness, as seen in Proverbs 25:22, forming a coherent two-part instruction that both commands and explains the outcome of radical benevolence.
Historical & Cultural Context
In the ancient Near East, hospitality was a sacred duty, but it was generally extended to guests, strangers, or kin, not typically to known adversaries. The concept of 'enemy' (Hebrew: sânêʼ) often implied someone actively hostile, who might seek harm or retribution. While various ancient law codes and wisdom traditions might advocate for justice or even proportionate retribution (e.g., "an eye for an eye" as found in Exodus 21:24), the command to actively provide for an enemy's most basic needs—food and water—was remarkably counter-cultural. It challenged the prevailing retaliatory mentality, which, while a principle of proportionate justice, could easily devolve into cycles of vengeance. This proverb therefore presented a radical ethical standard, one that would have been profoundly challenging to implement in a society where tribal loyalties and personal honor often dictated responses to hostility. It laid groundwork for a higher moral code that would later be fully articulated in the New Testament, particularly by Jesus.
Key Themes
Proverbs 25:21 powerfully contributes to several key themes within the book of Proverbs and broader biblical wisdom literature. Foremost is the theme of Radical Benevolence, which calls for an active, intentional kindness that extends beyond the bounds of natural affection or social obligation, even to those who are hostile. This act of providing for an enemy's basic needs demonstrates a profound commitment to Overcoming Evil with Good, a principle echoed centuries later in the New Testament by the Apostle Paul in Romans 12:21. It also highlights the theme of Divine Wisdom in Action, suggesting that true wisdom is not merely intellectual knowledge but practical, ethical conduct that aligns with God's character of mercy and grace, even towards those who oppose Him. This proactive kindness is presented as a path to peace and potentially transformation, both for the giver and the recipient, reflecting the ultimate goal of wisdom: a life lived in harmony with God's righteous standards, as articulated in Proverbs 1:7.
Exposition and Analysis
Key Word Analysis
From a primitive root meaning "to hate (personally)." This term refers to an adversary, a foe, or someone who is hated or hateful. It implies a relationship of active opposition or animosity, making the command to provide for them all the more challenging and profound, as it defies natural human inclination.
Derived from a root meaning "to be hungry (more or less intensely)." It describes a state of physical need, ranging from a moderate craving for food to intense hunger or starvation. The proverb addresses a fundamental, life-sustaining need, emphasizing the practical and urgent nature of the compassion called for.
This dual noun (though used in a singular sense) refers to water, the most basic and essential element for life, especially in arid regions. Its inclusion alongside "bread" underscores the provision of fundamental sustenance, highlighting that the act of kindness is not superficial but addresses critical, life-threatening deprivation.
Verse Breakdown
"If thine enemy be hungry,"
This clause sets the condition for the subsequent action. It identifies the recipient of the action not as a friend or neutral party, but specifically as an "enemy"—someone with whom there is a relationship of animosity or opposition. The state of "hungry" indicates a basic, undeniable human need, making the situation one of vulnerability and urgency for the adversary.
"give him bread to eat;"
This is the first command, directly addressing the stated condition. "Bread" (Hebrew: lechem) represents essential food, the most fundamental form of sustenance. The act of "giving" is active and intentional, requiring effort and generosity towards someone who might not deserve or expect it, challenging the natural human inclination to withhold from an enemy.
"and if he be thirsty,"
This clause parallels the first, introducing a second, equally vital condition. "Thirsty" (Hebrew: tsâmêʼ) describes another critical, life-sustaining need, especially vital in the ancient Near East where water scarcity was common. The repetition reinforces the scope of the required compassion, extending to all basic physical needs.
"give him water to drink:"
This final command mirrors the second, providing the specific action for the second condition. "Water" (Hebrew: mayim) is the most basic form of hydration. The command to "give" and "drink" again emphasizes active, practical provision, completing the picture of radical hospitality and care for an adversary's fundamental well-being.
Literary Devices
Proverbs 25:21 masterfully employs several literary devices to convey its profound message. The most prominent is Synthetic Parallelism, where the second line of the couplet expands upon or completes the thought of the first. Here, "If thine enemy be hungry, give him bread to eat" is directly mirrored and reinforced by "and if he be thirsty, give him water to drink," creating a balanced structure that emphasizes the universality of the command to provide basic necessities. This parallelism also functions as a form of Repetition with Variation, driving home the core message through slightly different but equivalent scenarios of need. Furthermore, the proverb presents a powerful Antithesis or Paradox to conventional human behavior. It juxtaposes the natural inclination to harm or ignore an enemy with the radical command to show them active kindness. The concrete Imagery of "bread" and "water" grounds the abstract principle in tangible, life-sustaining actions, making the instruction clear, practical, and universally relatable. This use of simple, essential imagery underscores the depth of the compassion being advocated.
Theological and Thematic Connections
The wisdom of Proverbs 25:21 transcends mere ethical advice, deeply connecting to the theological character of God and fundamental biblical themes. It anticipates and lays the groundwork for the radical love ethic fully revealed in the New Testament. This command to show practical benevolence to an enemy reflects God's own character, who "makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust" as declared in Matthew 5:45. It suggests that true righteousness involves actively seeking the well-being of even those who oppose us, mirroring divine mercy. This act of kindness is not merely pragmatic but an expression of a transformed heart, capable of extending grace rather than demanding retribution. It aligns with the broader biblical narrative of God's redemptive work, which often involves reaching out to those alienated from Him, transforming enemies into friends through His unmerited favor.
Reflection and Application
Proverbs 25:21 presents a profound and challenging call to action for believers in every age. In a world often characterized by division, polarization, and the impulse for retaliation, this proverb urges us to embody a counter-cultural ethic of radical love and active peacemaking. It compels us to look beyond immediate grievances and personal feelings, recognizing the shared humanity and fundamental needs even of those who might be considered adversaries. Applying this wisdom means actively seeking opportunities to extend practical kindness—whether through tangible provision, a listening ear, or an unexpected gesture of grace—to those with whom we are at odds, whether in personal relationships, professional settings, or broader societal contexts. This is not about condoning wrong behavior but about demonstrating a higher standard of conduct that reflects God's character and seeks to break cycles of animosity, fostering reconciliation and transformation. It invites us to cultivate a heart free from bitterness, choosing to overcome evil with good, and trusting in God's ultimate justice and redemptive power.
Questions for Reflection
FAQ
Why does Proverbs 25:22 mention "coals of fire upon his head" as a result of kindness to an enemy?
The phrase "heap coals of fire upon his head" from Proverbs 25:22 is an ancient idiom with a few interpretations. One common understanding is that the unexpected kindness of providing for an enemy's needs can induce a strong sense of shame, remorse, or conviction in the adversary. This "burning" sensation is not punitive but rather a moral discomfort that might lead them to repentance or a change of heart, as they realize the stark contrast between their hostility and your benevolence. Another view suggests it relates to ancient Egyptian rituals where penitents would carry a basin of burning coals on their heads as a public sign of repentance. Thus, the act of kindness serves as a catalyst for the enemy's potential transformation or, failing that, highlights their unrepentant state before God. It emphasizes that such benevolent actions are not without effect, whether on the enemy's conscience or in God's ultimate judgment.
Christ-Centered Fulfillment
Proverbs 25:21 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament proverb presents a challenging ethical command, Jesus not only affirmed but radically expanded upon this principle, commanding His followers to "love your enemies and pray for those who persecute you" as recorded in Matthew 5:44. He taught that such love reflects the very character of God, who extends grace to all, even the unrighteous, as seen in Luke 6:35. More than just a teaching, Jesus perfectly embodied this truth. While humanity was still His enemy, alienated by sin and rebellion, as Romans 5:10 states, Christ "died for us" according to Romans 5:8, offering the ultimate "bread" of life and "water" of salvation to those who opposed Him. His sacrifice on the cross was the supreme act of giving sustenance to the hungry and thirsty, transforming adversaries into adopted children, as He proclaimed Himself the "Bread of Life" in John 6:35 and offered "living water" in John 4:14. Thus, Proverbs 25:21 is not merely a moral imperative but a foreshadowing of God's redemptive love, perfectly demonstrated in Christ's willingness to lay down His life for His enemies, making reconciliation and eternal life available to all.